The pattern of catechistical doctrine at large, or, A learned and pious exposition of the Ten Commandments with an introduction, containing the use and benefit of catechizing, the generall grounds of religion, and the truth of Christian religion in particular, proved against atheists, pagans, Jews, and Turks / by the Right Reverend Father in God Lancelot Andrews ... ; perfected according to the authors own copy and thereby purged from many thousands of errours, defects, and corruptions, which were in a rude imperfect draught formerly published, as appears in the preface to the reader.

THE EXPOSITION OF THE Fifth Commandement. Honour thy Father and thy Mother &c. (Book 5)

CHAP. I.

Of the sum of the second table. The love of our neighbour. How the second table is like the first. 1. Of the Act, love. How christian love differs from other love. The fruits of it. The parts of it. 2. The obiect, our neighbour. Who is our neighbour. Degrees of proximity, and order in love. 3. The manner of love, as thy self. This must appear in 1. The end. 2. The means. 3. The manner. 4. The order.

THis fifth Commandement beginneth the second Table. It is called by some the Table of justice. As the other taught us the love and duty of man to God, so this the love and duty of one man to another: which gives us a Testimony of Gods love towards us: that he made man after his own image, like to himself, and al∣lows him a Table for his good, and that with more precepts then that of his own.

The sum or contents of this Table is delivered Mat. 22. 39 out of Levit 19. 18. Thou shalt love thy neighbour as thy self. In which place of Saint Mat. Our Saviour saith, that the second is like the first, for indeed when we come to the second Table, we depart not from the love and honour of God, it being no lesse in the second, then in the first nay rather somewhat more. The similitude mentioned by our Saviour consisteth in this, that whereas he hath taken order for his 〈◊〉〈◊〉 love in the first, so he hath taken order for the love of man for 〈◊〉〈◊〉 in the second, and though it come not so directly to God, yet indirectly it doth, for our love to man must be grounded uponour love of God, we must love him in and for God, there∣fore the Schoolmen make but one Theological vertue of love to God and man. Tho. 2. 2. q. 23. &c.* 1.1

Saint Augustine exemplifieth it by the love and care a man beareth to the ungratious* 1.2 children of his friend, for though they many times are not to be loved for themselves, yet for the love he beareth his frend either alive or dead, for his sake he over∣cometh that conceit, and beareth affection to them: aud thus in respect of simili∣tude, we are to love God for himself, and man for God. And for this we have re∣ceived* 1.3 a Commandment from God. That as we love God for himself, so we love man for God: the Commandment lieth upon us in both respects.

2. And further this second is like the former, because the love of our neighbour commanded in the second is a signe of our love of God commanded in the first* 1.4 table, and therefore Saint John saith expresly, that if any 〈◊〉〈◊〉 say, that he loves God,* 1.5 and hates his brother, he is a lyer, for how can he love God whom he 〈◊〉〈◊〉 not seen, that* 1.6 loveth not his brother whom he hath seen: and hence it is, that Saint 〈◊〉〈◊〉 and Saint* 1.7 James, say, that all the law is fulfilled in this one Commandment, thou shalt love thy neighbour as thy self, not properly and formally, but ratione 〈◊〉〈◊〉, as the signe or ef∣fect argues the 〈◊〉〈◊〉, because the love of our brother is a signe of our love to God

which is the cause of our obedience to all the other commandments, for Saint Johns argument stands thus. Things that are seen, may sooner be beloved then those that are not seen. If then our brethren cannot finde such favour at our hands as to beloved, having seen them, how shall we love God, whom we never saw.

For as it is true downward, whosoever loveth God, must love his worke, and the best of his work, and therefore man: so upward too, it is necessary. Whoso∣ever loveth man; of whom he oft times receives injuries, must needs love God from whom he receiveth nothing but benefits. Saint Gregory puts them both together. Per 〈◊〉〈◊〉 Dei amor proximi gignitur: & per 〈◊〉〈◊〉 proximi amor Dei 〈◊〉〈◊〉. The* 1.8 love of a man to his neighbour is begotten by mans love to God, and the love of man to God is nourished by his love to his neighbour? and Amor Dei amorem proximi generat & amorproximi cale facit amorem Dei, which is all one with the other in effect and with that of Saint Augustine Diligendo proximum purgas oculum ad videndu 〈◊〉〈◊〉 De∣um, by loving thy neighbour thou makest thy sight the clearer to see God.

3. Again this similitude holds in regard of the punishment or reward for keeping or neglecting of this second which is no lesse then for that of the first. Inasmuch as ye did it not (faith our Saviour) to one of these, ye did it not to me and econtra; where* 1.9 we see the reward or punishment there mentioned to be given, will be, not for a∣ny duty done or omitted to God himself, but as he cometh to be considered in the per∣son* 1.10 of an afflicted brother, for it is expressed both affirmatively, v. 34, 35. &c. that what was done to them was done to Christ himself, and negatively, v. 42. 43, &c. that what was denyed to them, was denied to Christ.

And thus we see the reason why Christ saith the second Commandment, or second table, is like the unto the first, and withal the first end or scope of it, viz. That God might be loved not onely in and for himself but also in our brother who is to be loved for his sake.

Another end of the second table is, that as the first is the foundation and ground of all religious society, as we are the Church of God, and is therefore called the great Commandment, so in the second should be laid the ground and foundation of all Common-wealths and Civil societies of men, as the first doth perducere nos ad Deum, as S. Augustine saith, unite and bring us to God, so the se∣cond unites one man to another by the matual duties they owe one to another this is a second end of this table and it is gathered from the creation of man at the first Gen. 2. 18. Where it is said, that it is not good for man to be alone, and therefore he must have a helper. This second table therefore respects the perfecting of Gods purpose in the work of his creation, that one man be an helpe to another.

The words [Love thy neighbour as thy self] contain three things.

• 1. The duty or act Commanded; Love.
• 2. The object of this Love; Thy neighbour.
• 3. The manner of this Love 〈◊〉〈◊〉 diligendi, As thy self.

In the duty Commanded which is the sum of the second table, we must know first what is the sence of the words. As there are in Latine, so in Greek and Hebrew 〈◊〉〈◊〉 words that signifie to us the affection of love.

1. The general word is [Amor] in latine it 〈◊〉〈◊〉 an affection that extends it self aswel to things unreasonable as reasonable, whether it be Amor concupiscentiae or Amor amicitiae, howsoever it be it comes under amor. And in this respect we love al the creatures of God: that is, we desire to have them preserved, which is, to be in the state wherein God created them; and thus we love not the Devil (as Saint Au∣gustine saith) and his Angels but 〈◊〉〈◊〉 Dei judicium in 〈◊〉〈◊〉, his just judgement upon them in placing them in that estate and that they should continue in it.

2. The second word to expresse love is benevolentia, good will, whereby we desire and seek the good of him we love, and this is onely in reasonable crea∣tures, whereas that of 〈◊〉〈◊〉 may be in all creatures, yet this is many times rash and accompanied with errour, and not grounded upon sound judge∣ment.

3. The third is Dilectio, which is without errour, grounded upon judgement, and upon a good and sufficient cause, and that is when we love another in and for God. for this distinguishes Christian love, from all other love. Saint Augustine saith

that he that will be vetus amator, a true lover, must be verus 〈◊〉〈◊〉 astimator one that hath and can give a true estimate of things, 〈◊〉〈◊〉 as Saint Ambrose saith, quando* 1.11 errat judicium perit & 〈◊〉〈◊〉, every good act is out of square, and indeed is lost, when* 1.12 our judgement 〈◊〉〈◊〉. Now in Christian love, God is the ground, for our love will* 1.13* 1.14 decay, if it be not propter Deum for Gods sake. This makes our love extends even to our enemies whom we ought to love for God, for though we be hated of those we love, yet are we in no other case then Christ himself was who yet loved his ene∣mies, even Judas, who betrayed him. Therefore it pleased God to recommend unto us, under the name of proximus, neighbour, all mankinde, even strangers and enemies, as our Saviour shewes in the parable of the Samaritan, and the man that fell among theevs, and this is to love with judgement when though there is no other motive of love in the party. yet we love him propter 〈◊〉〈◊〉, for God, for when a man loveth a friend, he loveth him propter aliud quam Deum, for some other cause then for God alone: but when he loveth his enemy, there is no other cause but propter Deum, for God onely.

Again when our love is ad 〈◊〉〈◊〉 onely to our friend it is debilis 〈◊〉〈◊〉 weak and slight work, for as Christ saith, if we love them that love us, what great mat∣is this, the Heathnes and publicans do the like, therefore God would have our love to be like his, stretcht out us{que} ad 〈◊〉〈◊〉, to those that are fardest from us, to our very enemies, as he doth when he causes the sun to shine, and the raine to fall upon the good and bad. And this is no such hard matter as flesh and blood would make it. Saint Augustine saith, Dices non possum vigilare, non possum jejunare, num∣quid dices non possum 〈◊〉〈◊〉? perhaps thou wilt say, I cannot watch, nor I cannot fast: but wilt thou say, I cannot love. And this indeed is a point of special consideration, because it makes a difference betwixt the love of Christians, and the love of Heathen, for our love to men must flow from the fountain of our love to God. Take away propter Deum, and then as Saint 〈◊〉〈◊〉 saith our Christian vertues 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉may be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 common and vulgar, such as were in the Heathen, our fortitude nothing but the fortitude of Socrates. and so of other vertues, wherin ours and theirs dif∣fer in nothing but in this propter Deum, for God.

And therefore our 〈◊〉〈◊〉 rule must be according to Saint Gregories excellent dire∣ction 〈◊〉〈◊〉 rinus justitiae 〈◊〉〈◊〉 de 〈◊〉〈◊〉 pietatis The river of our righteousnesse towards men must have 〈◊〉〈◊〉 original from the fountain of piety to God, that is, that our love to our brother must arise from our love to God, and though we see how our love must be guided by our judgement in the cause or ground of it, propter Deum for God.

And as our judgement must be rectified that we are not in the cause, so con∣sequently our affection which followes the understanding must be right, and here∣in though we are not tyed to that high measure which was in Saint Paul who* 1.15 wished himself 〈◊〉〈◊〉 from Christ for his brethrens sake, viz. for the salvation of the Jews, yet thus far we are bound as to desire their salvation with our own, and to will the same good to them that we will to our selves, and to nill the same e∣vill to them, which we nill to our selves, and consequently there must be those works or fruits of love mentioned by the Apostle which as they refer to our neighbour, are especialy three.

1. The first is Joy. That as we wish our neighbours good, so when any good* 1.16 hath befallen him, we be glad and rejoyce at it. yea after Saint Barnards rule gan∣dere* 1.17 in bono alieno magno magis quam in proprio parvo, rejoyce 〈◊〉〈◊〉 in the greater good of our neighbour, then in the lesser good of our own. Opposite to this is, if either we repine, that any should come to the participation of the same good which* 1.18 we possesse; which is one part of envy; and was the fault of the unfaithful 〈◊〉〈◊〉 in* 1.19 the Gospel that did not occupy his masters talent or if we stand thus affected, that if we have it not our selves, we will not be content, that any other should have it. And of this part of envy is it that Saint Chrsostom speaks thus. 〈◊〉〈◊〉 pestiferum est 〈◊〉〈◊〉, 〈◊〉〈◊〉 in diabali conditionem & in 〈◊◊◊〉〈◊◊◊〉. 〈◊◊〉〈◊◊〉* 1.20 Per 〈◊〉〈◊〉 venit in mundum, propter ipsam Abal est interemptus &c. Envy* 1.21 is a most pestilent evil, it turnes and transformes a man into the nature of a most cruel* 1.22 devil. By it came 〈◊〉〈◊〉 into the world: for it was Abel stain. It was the envy of 〈◊〉〈◊〉 toman, which made him seek 〈◊〉〈◊〉 fall, because he would have 〈◊〉〈◊〉 in better estate

then himself. And in this respect it is that S. Augustine said, Invidia vitium Diaboli∣cum, quo solo Diabolus reus est, & inexpiabiliter reus. Non 〈◊〉〈◊〉 Diabolo dicitur, 〈◊〉〈◊〉 damnetur, adulterium commisisti, furtum fecisti, villam alienam rapuisti: sed homini stanti invidisti: Envy is a Devillish vice; of which onely the Devil is guilty, and 〈◊〉〈◊〉 without expiation: for it is not said to the Devils damnation, Thou 〈◊〉〈◊〉 committed adultery, or thou hast stollen, or thou hast violently seized on anothers possessions: but this is objected to him, Thou hast envied man in his Innocency.

2. The next is Peace, a desire of agreement with our Neighbour, plainly pre∣scribed* 1.23 by the Apostle; Have peace with all men. And if at any time there happen a breach, we should not pertinaciter aggredi, obstinately set upon one another: for this is the badge of Sathans Disciples, as S. Gregory saith; Si Dei 〈◊〉〈◊〉 filii qui pacem faciunt, procul dubio Satanae sunt silii qui pacem confundunt; If they which are the Authors of peace be called the sons of God, without question they are the Devils children which disturb it. When Christ came into the world the Angels sung at his birth, Glory to God, and peace on earth, and yet himself saith, I came not to send peace, but a sword. To reconcile which places we must conceive it to be, discordia* 1.24 in 〈◊〉〈◊〉, war against that which is evil, which Christ speaks of in that place: for as* 1.25 Nazianzen well saith, Melior est talis pugna, quae Deo proximum facit, quam pax illa, quae separat a Deo: that dissention is better which makes a man come 〈◊〉〈◊〉 to God, then that peace which separates him from God. Therefore as a Father saith, As there is nothing more to be wished for then concordia in bono, agreement in that which is good, and nothing more to be laboured against then discordia in bono, disagreement in the 〈◊〉〈◊〉; so nothing more to be desired, then disagreement in evil, and nothing more abominable then agreement in that which is bad. And as our Saviour pronounceth them blessed that are Peace-makers in good, so are they no lesse blessed that are Peace∣breakers* 1.26 in evil, that make discord in evil, and they are no less the children of God then* 1.27 the other: and threfore peace with hereticks and Schismaticks must not be held, though* 1.28 in lesser matters which trench not upon the foundations of faith, worship, or govern∣ment, difference of opinions may be allowed. For there may be a 〈◊〉〈◊〉 or disagree∣ment allowable in questions and disputations that touch not upon those foundations, and so, that it go not so far as to trouble the peace of the Church, but that the unity of the spirit be kept in the bond of peace. For as S. Gregory saith, Sancta Ecclesia* 1.29 consistit in unitate fidelium, sicut corpus in unitate membrorum; the holy Church con∣sists in the unity and agreement of the faithful, as the body in the unity of the members. And so that this unity and peace be kept in the main matters, liberty of opinion may be allowed in other things. For as S. Augustine saith, a man may sometimes, 〈◊〉〈◊〉 sapere, quam res se habet, think otherwise then the truth is; for men are not Angels to see all truth here, for we know but in part, and therefore to 〈◊〉〈◊〉 in some things, which concern not the foundation is not to be accounted discordia in bono, such differences and disputations are the way to finde out the truth, mens wits being hereby sharpened, as Iron sharpeneth iron, as Solomon saith.

The third effect or fruit of love is care not to offend or hurt the party loved, either* 1.30 in his body or soul. Thou shalt not curse the deaf, nor put a stumbling block before the blinde, saith God; that is, we must not cause him to stumble bodily; much lesse must we by any scandalous action lay a stumbling block to his soul: For though it be necessary that offences come, yet Christ denounces a woe against that man by whom they come, that shall give occasionem mali, any occasion of offence or stumbling to another, to make him fall. And as our love requires, that we give no offence, so also it requires, that if offence be given by any to another, whereby he is led out of the way, we must be ready 〈◊〉〈◊〉 correptionem frater∣nam, to use brotherly reproof, and so to bring him into the way again. For this is expressely required, as a fruit of love, Thou shalt not hate thy brother, nor suffer sin to rest upon him, but shalt plainly reprove him; where we see the neglect of re∣proof is made an effect of hatred; and then by consequence the duty it self must be* 1.31 a fruit of love.

Thus much of that generalis dilectio, the general nature of that love, which is due cuilibet proximo, to every neighbour.

Now the parts of this love are these.

1. To do no injury at all to any man, either faciendo malum, by inflicting

evil upon, or towards him, or 〈◊〉〈◊〉 bonum, by withholding or detaining any good* 1.32 from him. And again, that having received evil from any man, we recompence him not that evil with the like. It is against the Apostles rule; for he saith, Recompence* 1.33 no man evil for evil. And we are to follow his counsel, lest as S. Augustine hath it,* 1.34 Cito parcendum est injuranti, ne veniae viam tibi intercludas, 〈◊〉〈◊〉 must be ready to forgive him that doth us injury, lest we shut up the way of pardon to our selves: and S. Chrysostome saith, frustra propitiari sibi Deum quaerit, qui cito 〈◊〉〈◊〉 in proximum* 1.35 negligit, he seeks in vain to be reconciled to God, that takes no care speedily to be paci∣fied with his neighbour.

2. And secondly, as we must do no evil to any, so there is a necessity of doing good to all men, as far as we may; and because it is impossible to have 〈◊〉〈◊〉 motum, a particular affection to love every particular man, to rejoyce at his good, or to have a care of him, our nature and estate being finite, and not sufficient for it: therefore for our actions we are onely enjoyned to these towards all. 1. First, the duty of prayer, even for our enemies, this is like to the Sun beams, that radius* 1.36 charitatis, which we send to heaven for all men. And this is imposed upon every* 1.37 man, and to be performed for every man. 2. The second action is, to be done in* 1.38 a case of necessity, and is that which is intimated in the parable in the Gospel, of* 1.39 the man that fell among theeves; even the succour we owe to every man in ne∣cessity, which is 〈◊〉〈◊〉, that rather then we should fail in this case to help him, we are adimere 〈◊〉〈◊〉 multa non necessaria, take from our own all that is not ne∣cessary,* 1.40 to relieve his necessity; which is expressed by the Wise man. If thine enemy hunger, give him bread; and if he thirst, give him water to drink. If we do not, we make a breach of the first Table, according to that of S. John: 〈◊〉〈◊〉 hath this worlds good, and seeth his brother hath need, and 〈◊〉〈◊〉 up his bowels* 1.41 of compassion from him, how dwelleth the love of God in him? Now by the worlds good is meant sufficiency, or abundance with superfluity, and his need not with∣out extremity.

The secound Councel of Arelat. sets down, Quae quis salvo statu 〈◊◊〉〈◊◊〉, pro superfluis haberi debent concurrente fratris necessitate: those things which a man may bestow, saving his estate or condition of life, are to be accounted as things su∣perfluous, if his brothers necessity be present.

And 〈◊〉〈◊〉 under this is comprehended also the charitable performing of the works of our vocation for the good of all that are in necessity. As the Lawyer is not to deny his counsel to any one that shall ask it: nor the Physitian his help to any that shall requirè it in case of necessity. And a further injunction then pray∣er and parting with our superfluity, is commanded by the conjunction copulative in the three first verses of the Gospel: where a man is charged, if his cloak be taken from him, to part with his coat too; and if he be struck on the one cheek,* 1.42 to offer the other: which is nothing, but 1. The habitual patience of the minde, whereby a man should be ready to part with such things, and bear such injuries, if the glory of God require it, otherwise he is not bound. And 2. rather to suffer more wrong then to seek revenge or return evil for evil.

2. The second thing proposed is the object of this Love, which is our Neigh∣bour.

Of which word [Neighbour] in our Saviours time there was a strict acception, it was reduced to a narrow room. For the Pharisees counted none Neighbours, but their Friends, and those of their own Countrey and kinred, and so they ex∣pounded the Law, Thou 〈◊〉〈◊〉 thy Neighbour, by restraing it to such: but our* 1.43 Saviour makes the word to be of a larger extent, and forceth the Lawyer to confesse,* 1.44 that it extends to enemies, even to Samaritanes, which were such deadly enemies to the Jews, that they would not 〈◊〉〈◊〉 Christ, because his face was towards 〈◊〉〈◊〉; for every one from whom we may receive mercy, or to whom too we may shew mercy are neighbours, and so our Saviour proves that the Samaritane* 1.45 was a neighbour to him that fell among theeves, because he shewed him mercy, though otherwise he were an enemy to the Jews, and of another nation, for as Saint Augustine saith, he is Proximus, a Neighbour, Qui est proximo 〈◊〉〈◊〉, that is neer to another in works of mercy, and therefore it is not cog∣natio 〈◊◊〉〈◊◊〉, kindred or cohabitation, but Mercy that 〈◊〉〈◊〉 a man to be a

Neighbour, and seeing every man, even an enemy, may be an object of mercy, there∣fore every man, even an enemy is a Neighbour. And it is not Christs exposition one∣ly,* 1.46 but the Law saith the very same, in the case of a stray ox or asse. If thy brothers* 1.47 ox or asse go astray, &c. which brother in another place is said to be even an enemy, for there is in the same Law, 〈◊〉〈◊〉 23. 4, 5. where it is said, If thy enemies ox or asse go astray, &c.

He that is the object of our love is expressed in Scripture by three words, which are distinguisht in the Hebrew, as well as in the Latine. 1. Amicus, a friend or fellow. 2. Proximus, a neighbour. 3. Frater, a brother; which is used by S. John constantly in his first Epistle. In all which are motives and grounds of love. For,

1. In brethren there is identitas naturae, &c. identity of nature, which makes all creatures love one another; one beast delighting in another of the same kinde, and little children delighting in their image in the glasse, shew this.

2. Now as this similitude is a 〈◊〉〈◊〉 of love, so is identitas originis, identity of be∣ginning; therefore it is a natural thing, for brethren born to love one another, be∣cause they have the same original; and nothing so unnatural, as one brother not to love another.

2. Between Friends, love is the cause of love, for it will be mutual and reciprocal. 〈◊〉〈◊〉 amoris magnes, love is a loadstone to love. Our Saviour knew this well, and therefore in the Commandment of love, he expresseth it is thus, That ye love one another; it must be amor mutuus, mutual love.

Another ground of love among friends, is societas periculi, & 〈◊〉〈◊〉, when men partake of the same danger or deliverance, as Captives under the Turk delivered by the same ransom. This ground of love we have, who being all in danger of hell, and become captives of Sathan, are delivered by the same ransome, by Christ. This makes friendship, and causeth love in men that never saw one another before.

3. Now for proximus, it is defined ab usn, of the use and benefit that one hath by another. God hath not given to any man such gifts, but that he needeth the gifts of his brother. God hath not given all his gifts to any one, and therefore there is none but hath need of another: and therefore 〈◊〉〈◊〉 & utilitas, use and utility, are the grounds of propinquity, and make men become proximi, neigh∣bours.

4. Lastly, there is 〈◊〉〈◊〉 instituti; both amongst 〈◊〉〈◊〉, friends and neighbours, all do tendere ad idem, tend to one and the same end; that is, to be partakers of the blessednesse, which the angels of God enjoy: for this is institutum 〈◊〉〈◊〉, & proximi 〈◊〉〈◊〉, & amici, & nostrum omnium, the end and scope of my brother, neigh∣bour, friend, and my self, and of all of us. These then are the reasons of Gods using those words, and the reasons also of our love.

Now in this object of our love, proximus, our neighbour, there are two things to be 〈◊〉〈◊〉. 1. That we must beware, we take not the sin of our neighbour, for our neighbour; for that which hath interposed it self, and indeed is not de 〈◊〉〈◊〉, is sin, and 〈◊〉〈◊〉 proximus, a sinner. It is sure that, Omnis peccator, quatenus peccator, odio habendus est, every sinner, as he is a sinner, is to be hated; and omnis 〈◊〉〈◊〉, quatenus 〈◊〉〈◊〉, diligendus, every man as he is a man is to be beloved. Therefore, Sic homines diligendi, ut non errores diligamus, diligendi quia facti sunt, non quia fecerunt; we are to love men so, as not to love their errours, and so to love them that are made, as that we love not that they do; so to love that which God made them, as not to love what by sin they made themselves. The reason is, because we have all one 〈◊〉〈◊〉, or end: we do therefore love one another, because we shall be partakers of the same soveraign good of eternal happinesse; and sin being an hindrance or obstacle to that end, how can we love that which hindreth from that, whereto we tend? He that loveth iniquity, hateth his own soul. And so we may say, he that loveth the sin of his* 1.48 brother, hateth his soul.

2. We must know, that in proximitate, neighbourhood. there are degrees of neernesse, whereby one is neerer then another. In which respect that affection which causeth us to remember some before others in our prayers, is not from any corruption of our nature, because omission of duty to one is a greater sin then to another; for the duty to a father, is greater then to a stranger.

But as in natural things there is major 〈◊〉〈◊〉, a stronger motion, where there is major 〈◊〉〈◊〉, a stronger inclination; so where there is a greater duty owing, there God will have a greater affection. Because the earth is to come 〈◊〉〈◊〉 to the Center then the water, therefore it hath majorem gravitatem, a greater degree of 〈◊〉〈◊〉, to draw it thither; and so where the greater actions or duties are required, there greater affections, or a greater measure of love, which is a weight pressing to the 〈◊〉〈◊〉, is ne∣cessary: not onely charitas, but also ordo charitatis cadit sub 〈◊〉〈◊〉, as the 〈◊〉〈◊〉 determine. As therefore the affection of love is required, so our love must be ordered,* 1.49 as the Schools speak The demonstration standeth thus. If wheresoever there is prin∣cipium, a beginning; there whatsoever is 〈◊〉〈◊〉 principio, 〈◊〉〈◊〉 to it, is 〈◊〉〈◊〉 first, and so consequently there is an order, and so every thing, as it is 〈◊〉〈◊〉 or 〈◊〉〈◊〉 off, must first or latter be intended. Now there are two causes or principles of Love; God, and our selves, and therefore the neerer any are to these principles, (as some men are neerer to our selves, as Fathers, Mothers, &c. so are neerer to God by grace) the more they are to be loved. Let us see then this order in our charity, that it may be ordinata charitas, charity well ordered. To which purpose it must stand thus.

1. God. 2. Our own souls. 3. Our brothers soul. 4. Our bodies. 5 The body of our neighbour or brother.

1. God is to be loved especially, and in the first place, because he is that chiefest good, by the communication whereof we are all made good. So saith S. Augustine, 〈◊〉〈◊〉 vera & summa vita, in quo, a quo, & per quem, bona sunt omnia, 〈◊〉〈◊〉 bona sunt,* 1.50 God is the true and chief life; in, from, and by whom are all good things. And as another, Cum 〈◊〉〈◊〉 Deum 〈◊〉〈◊〉 in ipso 〈◊〉〈◊〉, by loving God we finde all* 1.51 things: God is the universal nature, to whom all things give place. He must have the first place in our love; as in policie the publick good is preferred before all pri∣vate respects: and therefore a good Citizen will be content to lose his own goods, thereby to redeem peace to the publick. We see in nature, that heavy things will move upwards, contrary to their own particular nature, propter salutem universi, for the good of the universe, as that ne detur 〈◊〉〈◊〉: so in Religion, God and our love to him, 〈◊〉〈◊〉 dilectionis in 〈◊〉〈◊〉, doth overcome and drown all other loves to our selves, or any other particular object; as wesee it did in S. Paul, who out of his love to God (that he might be glorified in the salvation of the Jews) 〈◊〉〈◊〉 to be separated from Christ, if it had been possible, and not incompatible with his love to God, which was as a motion against a particular nature, for the good of the ge∣neral or universe.

2. The next is our selves, and our selves before our brethren. The reason is be∣cause in the one there is an unity, in the other, at the most is but an union: and major 〈◊〉〈◊〉 habenda est unitatis, quam 〈◊〉〈◊〉, there is a greater regard to be had of the 〈◊〉〈◊〉, then of the latter. And again, seeing it is not lawful for any to commit a sin to prevent his brother 〈◊〉〈◊〉 sinning, nay not to save the whole world, it shews plainly, we are to prefer the love of our selves before our brother, and in our selves our own souls before our brothers soul.

Now in the case between the health or good of our own body, and of our brothers soul, it thus stands. There can come no participation of the glory of God to our bodies, nisi per redundantiam, as it were by an overflowing, when the soul being full communicates it to the body. But the soul of our brother is capable of divine glory, and the universal good, immediately by it self, and therefore ought to be preferred before the body of any which participates onely per redundantiam, by the overflowing of the soul, and so at the second hand as it were; besides one soul is worth all bodily creatures in the world: a man therefore may endanger his body, for the saving his brothers soul.

3. Then in the next place we are to seek the good of our neighbours body: and of neighbours, 1. 〈◊〉〈◊〉 est omnibus, we are generally to love, and succour all that need, any whomsoever, if they be in extrema necessitate, in extream necessity. 2. And in the next place, of those that be in need, maxime 〈◊〉〈◊〉, especially we are to do good to them that are of the houshold of faith, as the Apostle directs, that are of the same Religion with us, we are to relieve such before others, if we cannot re∣lieve both, beleevers before infidels. 3. And thirdly, among the faithful, to them that are of our own countrey, before the children of strangers.

4. Fourthly among those of our own countrey, 〈◊〉〈◊〉, to our own, to those that* 1.52 have some relation to us, for he that regardeth not his own, saith the Apostle, is* 1.53 worse then an 〈◊〉〈◊〉. 5. Fiftly, of our own, to them that are of our own house* 1.54 or kindred. 6. Sixthly, in the house, to the wife on 〈◊〉〈◊〉, rather then to father, mo∣ther,* 1.55 or children; for a man must leave father and mother, and cleave to his wife; and that the husband ought to be preferred before children, appears by 〈◊〉〈◊〉* 1.56 speech to 〈◊〉〈◊〉, am not I better to thee then many sons? And therefore the chil∣dren are not to lay up for the 〈◊〉〈◊〉, but the fathers for the children, as* 1.57 the Apostle saith, yet every one should have respect both upwards and down∣wards.

Now for strangers, or those that are not nostri, ours; either they be rich, or poor, of which the poor are rather to be regarded then the rich; and for the rich, they are either such as we have received benefits from, or to whom we have done good; and because 〈◊〉〈◊〉 est 〈◊〉〈◊〉 & maximum 〈◊◊〉〈◊◊〉, the work is the chief 〈◊〉〈◊〉 of the 〈◊〉〈◊〉 of any thing, and bestowing of good is, 〈◊◊〉〈◊◊〉, 〈◊◊〉〈◊◊〉 which makes 〈◊〉〈◊〉 vertue 〈◊◊〉〈◊◊〉 visible; and in that respect it is, that a man is apt to love his own work, or his own creature, as we say; yet we ought to prefer him of whom we have received benefits, before him on whom we have bestowed any, because a benefactor is more like a 〈◊〉〈◊〉 to us, then the other like a son. T〈◊〉〈◊〉 2. 2. q. 26. a. 12, Ex. Arist. 9. Eth. But if (as Saint 〈◊〉〈◊〉 〈◊〉〈◊〉 it) there are two persons, who in all respects are equal, and we have something that would help either of them, and that it cannot be divided. What is then to be done? there being nothing in the one why I should pleasure him more then the other, quid 〈◊〉〈◊〉 sorte eligerim, nothing, but to chose one by lot. the same may be the case of every man that is to do good to another, who in 〈◊〉〈◊〉 all are of finite nature, and therefore are not able to do good to all, or to satisfie all, therefore when we are joyned in the like relation to us, or the degree of 〈◊〉〈◊〉 or propin∣quity, if we must help both, there remains nothing but 〈◊〉〈◊〉, to 〈◊〉〈◊〉 it by 〈◊〉〈◊〉.

Further we are to know, that in love there is a double respect. 1. Of the object or party loved. 2. of the subject, or party that loves.

1. 〈◊〉〈◊〉 dilecti, in 〈◊〉〈◊〉 of the 〈◊〉〈◊〉 loved, we are to respect 〈◊◊〉〈◊◊〉, and to love him more in whom the more excellent gifts ofgrace appear, so as to take more complacency in him, and to wish him the more excellent good, as the greater degree of glory; because the more excellent any thing is, the neerer it* 1.58 comes to God, and if he be better, we ought to wish him better. Thus spiritual con∣junction or neernesse is to be preferred, 〈◊〉〈◊〉 objecti, in respect of the object.

2. Ratione 〈◊〉〈◊〉, 〈◊〉〈◊〉 of the 〈◊〉〈◊〉 loving, and here natural and 〈◊〉〈◊〉 pro∣pinquity or conjunction may be preferred before spiritual, as founded in nature, and therefore more firme and immutable: and hence it is, that in temporal things,* 1.59 a man may prefer one that is neerer by nature, before one that is onely conjoyned with us by grace. Thus if a man have money or estate to give; he is not bound to be∣stow it upon the best man in the world, but may prefer one thats neerer in nature, though not so excellent in grace. And thus far de ordine 〈◊〉〈◊〉, of the order of our love.

The third general proposed is, The 〈◊〉〈◊〉 of this love, 〈◊◊〉〈◊◊〉. As thyself.

This is ficut te, as thy self; not 〈◊〉〈◊〉 te, as 〈◊〉〈◊〉 as thy self, it signifieth a respect, but not a quantity. The Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies not 〈◊〉〈◊〉 but 〈◊〉〈◊〉, as Job 12. 3. for as we said before, every man ought to have a greater regard to his own soul, then to his brothers.

Now this 〈◊〉〈◊〉 or manner of love must appear in four things.

1. The end. 2. The means. 3. The manner. 4. The order.

1. The first in 〈◊〉〈◊〉 te 〈◊〉〈◊〉, is in respect of the end, for which thou lovest thy self, or for the same cause, And thou lovest thy self, because thou lovest God, and so consequently, all 〈◊◊〉〈◊◊〉 Dei, that are Gods; because thou thy self art aliquid Dei, something of God; therefore thou lovest thy self, and so consequently thou must love they neighbour propter 〈◊〉〈◊〉 for God; and 〈◊〉〈◊〉 for this cause thou lovest thy

brother, thou 〈◊〉〈◊〉 him as thy self, in respect of the end. So also and in this 〈◊〉〈◊〉 thou must love thy brother.

2. The second is the 〈◊〉〈◊〉, the applying this love to that end. And that is, that in asmuch as I love my self, I wish my self good, and that not in my 〈◊〉〈◊〉 but best part, which is my reasonable soul: and therefore I wish more especially the chiefest good of it, 〈◊〉〈◊〉 bonum 〈◊◊〉〈◊◊〉, which is, eternal blessed∣nes and this is it which I must look to in my brother. If I love him as my self, I must love him ad 〈◊◊〉〈◊◊〉 partis, for the good of his better part, and that is* 1.60 the good of the inward man (of which the Apostle speaks) whereas the most love onely the outward man; now the chiefest good of the inward man consists in 〈◊〉〈◊〉 Dei in the sight and fruition of God. But because none can come to this except the impediments be removed, which is sinne; Saint Augustine 〈◊〉〈◊〉, 〈◊◊〉〈◊◊〉 diligit proximum hoc cum 〈◊〉〈◊〉 debet 〈◊〉〈◊〉, 〈◊◊〉〈◊◊〉 ipse 〈◊〉〈◊〉 toto corde 〈◊◊〉〈◊◊〉, 〈◊〉〈◊〉 that truly 〈◊〉〈◊〉 his 〈◊〉〈◊〉, must work upon him so, 〈◊〉〈◊〉 he also love God with all his heart. Take care to remove his sinnes, and as for a mans self, 〈◊〉〈◊〉 his will do 〈◊◊◊〉〈◊◊◊〉, 〈◊〉〈◊〉 him to some sin, non 〈◊◊〉〈◊◊〉, be must 〈◊◊〉〈◊◊〉, because it would hinder 〈◊◊〉〈◊◊〉 the 〈◊〉〈◊〉 good, so ought he to love his neghbour, as not to consent to the evil will of his neigh∣bour in any bad action, because that would hinder his chief good.

The Scripture speaks of things not alwayes as they are, but as they ought to be, and so requiring us to love others as our selves, it is not meant of our self love, 〈◊〉〈◊〉 it is corrupt, but as we ought to love our selves specimen naturae capiendum ex optima natura, a pattern in nature must be taken from nature pure and 〈◊〉〈◊〉 in its integrity; so that a man ought not to love his neighbour as he doth himself, but as he should love himself. For Saint Augustine saith, when I love my self, either I love my self because I am or should be blessed: the very same rule we should observe in our brother: I must love him, aut quia est 〈◊〉〈◊〉 ut sit, either because he is, or because he should be good. Which I cannot do, unlesse I win him ab impedimen∣tis, from the impediments, and set him in via in 〈◊〉〈◊〉 right way: for as Saint Augustine saith, Non 〈◊〉〈◊〉 proximum tanquam seipsum si non ad id 〈◊〉〈◊〉 ad quod ipse tendis,* 1.61 adducis. Thou lovest not thy neighbour as thy self, if thou 〈◊〉〈◊〉 him not to that good, to which thou thy self tendest. And he saith in another place, 〈◊〉〈◊〉 est regula 〈◊〉〈◊〉,* 1.62 it is the onely rule of love, ut 〈◊〉〈◊〉 sibi 〈◊〉〈◊〉 bona pervenire, & illi velit, that he would have the same good come to his neighbour, that he wisheth to him∣self.

3. The third is the manner. In loving any thing that is good there are two motives first, Either it is for the sole and alone good of him that loves it or 2. Secondly, for the good of the thing it self, that is loved He that loves any thing, not for it self, but for himself, doth not love it, as himself, this is not diligere 〈◊〉〈◊〉 seipsum, but propter seipsum; this is not, ut faciat bonum, sed ut potiatur quis bono, not to seek his good whom we love, but to make use of what good is in him for our selves, as men love their instruments, meerly for the use they have of them and not other∣wise; thus a man loves his shooing horn, to make use of it, to serve his turn in the morning, and casts it away all the day after: but our love to our neighbour should be gratuitus, without hope of recompence, and that he that we love may have the sole good by it. Otherwise if we love him not as our selves, for no man loves him∣self, ut se potiatur, that he may make use of himself, as he loves meat drink, &c. and therefore must he love his neighbour, not to make use of him for his own ends, but propter seipsum, for himself, seeking and desiring his good.

4. The last is the order. It is sicut teipsum, not sicut 〈◊〉〈◊〉, as our selves, not as we love God; we must beware of loving him so, for we must love our selves infra Deum, in a pitch below God; and by consequence we must love our neighbour infra Deum, after God. Therefore we must not 〈◊〉〈◊〉 the will of any man, be he of never so great excellency, before the will of God. Gods will must not give place to ours. God is not so unwise, as to bring in the second Table to overthrow the first, but his scope in it was, that it should be a table to direct and help us in performing the duties of the first. 1. So that if our love to our neighbour, in the first place be for God alone, then it is Sancta dilectio. 2. If it be to bring him to that end we aim at our 〈◊〉〈◊〉, then it is amor justus, a just love. 3. If it be meerly for our neighbours,

without respect to our selves then it is verus amor true love. 4. and lastly if we prefer the love of God in the first place then it is ordinata dilectio well orde∣red love.

Now God in both these tables proceedeth further then earthly priuces he tak∣eth order for the regulating of the heart and soul even for restraint of concupi∣sence that there be no entertainment of sin within us and that we conceive no delight in it. And this is the internal obedience of the second table, to entertain no concu∣piscence prejudicial to our neighbour, and it is the sum or substance of the tenth Commandment, which God hath placed last, not first that those two the first Commandment and the last, the one concerning the inward worship of God, the other the inward love and duty to our neighbour, might be the bounds of his law.

Thus far for the second table in general.

Now for the fift Commandment being the first of the second table.

CHAP. II.

The division of the commandments of the second table. Why this is set here between the first and second table. The parts of it, 1. A precept. 2. A promise. In the precept. 1. The duty. Honour. 2. The obiect, father and mother. The ground of 〈◊〉〈◊〉. 1. Excellency. 2. Conjunction. The order of honouring. differs from that of love. Why God did not make all men excellent, and fit to be superiours. All paterni∣ty is originally and properly in God. In man onely instrumentally. The Hebrue and Greek words translated (Honour) what they properly 〈◊〉〈◊〉. The necessity, and original of Honouring superiours, government a divine ordinance. Power, Principali∣ty, and excellency, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, how they differ. Honour due to them all. To natural parents. 〈◊〉〈◊〉 the Country where we live. To Princes. To spiritual fathers. To Magistrates. In respect of excellnecy of gifts. honour due. First in respect of years. Secondly of the gifts of the minde. Thirdly of outward estate. Fourthly of bene∣fits received.

HOnour thy father and mother. The last commandment is the fountain from whence all the rest of the second table do proceed, as streames from the conduite head, for as the first commandment contains the inward love and worship of God, from whence all the other duties of the second table arise, so the last contains the inward love and dutie of the heart which we ow to our neighbour, from whence all other duties to our neighbour do spring, so that the tenth com∣mandement is the fountain, and the other five are the streams. And the streams re∣ceive a second division thus, for either they do equally, and alike concern al men, in general as the 6. 7. 8. 9. Or else they have special respect to some as the fifth. The general duties in the 6. 7. 8. and 9. Commandments are subdivided into such as either concerne our neighbour in his person, or in the exteriour gifts, of wealth, credit, and good name &c. And those which respect 〈◊〉〈◊〉 person are either as he is considered in himself in regard of his essence, in the sixth commandment or as he is in neer 〈◊〉〈◊〉 with another by marriage, which makes of two one flesh, in the seventh commandment.* 1.63

Those that concerne him in his exteriour gifts, respect either his substance, or estate, which is provided for in the eight; or his credit and good name, in the ninth commandment.

Or if we take them all four together, There is a restraint in them all.

In the sixth a restraint of, wrath malice &c. and the effects thereof, for the preserva∣tion of the lives of the members of the commonwealth; and in respect* 1.64 of God, for the preserveing of his Images, which is defaced by murder.

In the seventh a restraint 〈◊〉〈◊〉 lust, concupiscentia carnis, which is prejudicial to* 1.65 the good of wedlock in the civil body, and in respect of God is a defiling of the* 1.66 body which is the temple of the holy Ghost, and a member of Christ, and therfore ought to be kept holy and chast.

In the eighth a restraint of covetousnes which is concupiscentia oculorum, the lust of the eyes, which in respect of man is an offence against the politick state, by doing wrong to another in his goods, and in respect of God perverts the rule of justice prescribed by him.

In the ninth a restraint of the spirit of lying and detraction, which our nature lusteth after, whereas the provision of the good name of our brother is required, and in respect of God here is order taken for the preserving of truth.

As the other commandements respect all men in general, so the fifth re∣spects some in special, viz. inferiours and superiours, and other mutual duties.

This fifth commandment being placed in the front of the second table hath an eye also to the first commandment of the first table. The one commanded the honour of God; the other of his vicegerents.

It containeth a precept, and a promise.

• 1. The precept is, Honour thy father and thy mother.
• 2. The promise, that thy dayes may be long &c.

Some think the first words contain the duty of the inferiour and the last words (that thy dayes &c.) contain the duty of the superiour, because it is the duty of parents by providing for their children, and praying for them, to 〈◊〉〈◊〉 their dayes, and so they are joyned Deut. 5. 16. But because Saint Paul makes it a promise, Ephesians 6. 1. and a precept and a promise are two different things, therefore it is better to divide the words into a precept and a promise.

As God in his infinite wisdom disposeth all things in due order, so here he 〈◊〉〈◊〉 his wisdom more particularly known to us in the disposition of these command∣ments: for by setting this in the first place of the second table, he would have us take notice, that after he hath taken order for his own honour in the first table, his principall and first care is for honour to parents, from whom next under him∣self we receive our being: and therefore Philo saith, the honour due to parents* 1.67 is set before all other duties we owe to men, and placed as it were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 confinio, in the confines of a mortal and eternal nature, it is set in the middle, betweenh the duties to God and man, because this commandment is the preserver bot of the first and second table; for take away honour and obedience to superiours, and all duties to God and man are neglected, and fal to the ground. Besides we may observe that God delighteth in his charge to us, to knit up whatsoever he especially commandeth in a short and narrow compasse; pressing more especially in every commandment some one more remarkable word in the commandments ne∣gative, he maketh choice of the most ugly and deformed word of that sinne, which he 〈◊〉〈◊〉, to terrifie us even from the very handmayds and de∣pendants of it. And in this affimative commandment he makes choice of the best words he can, as father, and mother, for the object, and of honour, to set out the duty unto us.

Now as we said before of the love of our neighbour, so here we may say con∣cerning honour, there are two grounds of either.

• 1. Excellency and neernes of the person in respect of God.
• 2. Conjunction or 〈◊〉〈◊〉 to our selves.

In the ordering of our love, we shewed, how that we are to respect the conjunction by nature or grace in the duties of love which we freely performe, and that we owe not so much to those persons with whom we have no such conjunction thus we should prefer a faithful man before an infidel, because in the one there is onely the image of God by nature, it is both by creation and regeneration, and as Saint Ambrose saith, with the faithful semper futuri sumus we shall live for ever. And among the faithful, we should rather do good to those of our own country, 〈◊〉〈◊〉 to strangers; because beside the bonds of religion, there is also a second bond of pro∣ximityan 〈◊◊〉〈◊◊〉. And among them to our acquaintance before those that are unknown to us, because we have an 〈◊〉〈◊〉 entrance unto them to do them good by perswasion &c. And among such, to our kindred and alliance before others not 〈◊〉〈◊〉; because we are joyned and bound together as soon as we are born, and this bond

cannot be dissolved as long as we live. And among strangers we should respect ra∣ther the poor then the rich, &c.

This we shewed was the order of love in respect of neernesse of conjunction with us. But now in respect of excellency, and the Honour which is therefore due to any, it is otherwise: for in some cases the person of greater excellency must be preferred before such as be of neer relation to us. S. Paul honoured Nero an Infidel appealing* 1.68 to him. Thus a stranger may be honoured rather then one of our own countrey, as Daniel was honoured by Darius above all the Princes of Babylon: and Joseph though* 1.69 a stranger, by Pharaoh, above all the Rulers of Egypt. Thus one that is not allyed may be honoured before one of our own kindred, as Moses appointed 〈◊〉〈◊〉 and not any of his own sons to succeed him in the government of Israel.

Now such persons as are to be honoured, in respect of their excellent gifts, and of their neernesse to God, which we ought to esteem and honour above all neernesse to our selves, by any relations to us, and that not onely for it self, but also our honour and respect being the reward which God hath appointed to such gifts, although in respect of our selves also we are to regard them, they being of great use and profit to us by their guifts. The Heathen man said, that every one made more account of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, then of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of his own things, then of Gods, and the Apostle complains of such* 1.70 as sought 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, their own things, and not the things of Christ; but if we look at the 〈◊〉〈◊〉 of any, we must not chiefly look at our selves, but to honour God in his guifts, for we must consider them in a double respect. 1. As they are useful and beneficial to us, and so the duty is diliges, thou shalt love them. 2. As they are neer to God, by that excellency which he hath given them: and so we must do more then love them, we must honour them.

If it be here demanded, Why did not God make all men excellent alike, and fit to* 1.71 be Superiours? Ans. God made men of finite natures, and therefore of such con∣dition,* 1.72 that one should need the help of another: for which end the woman also* 1.73 was made to be an helper to the man. Besides seeing men grow in wisdom and abilities for several 〈◊〉〈◊〉 according to their finite capacities, industry, and education, necessarily it follows, that as the stars 〈◊〉〈◊〉 each from other in glory, so one man doth* 1.74 excell another. In this regard the elder brother, having as dignity of primogeniture, so more maturity of years and reason, was appointed by God to rule over the rest* 1.75 of the family. Yet God the King of kings, and Lord of lords, the fountain and original of all rule, made Moses the younger brother Ruler, and as a God to Aaron the elder brother; and preferred David before his elder brethren; and Solomon before Adonijah and Absalom, when he first framed and composed a national government in his own people. But having setled the platform of that rule he intended, by the practise of David and Solomon in a Monarchical course (the best of all kindes of go∣vernments, and approved by God, because he rested in it) he left the managing of that kingdom and rule, to the true and lawful heirs of David in all after times. Be∣cause they by education under their parents, and aptnesse of children to walk in the steps of their fathers, and to fit their spirits and carriage to what they are born to, would probably best perform the royal and weighty charge of ruling as kings, and make election of the most able, active, and faithful instruments to assist them in 〈◊〉〈◊〉 their great affairs.

We come now to the words of the Precept, and shall consider. 1. The object, father and mother: and 2. The duty, Honour.

1. The object, for as Chrysostome saith, they must first (be) 〈◊〉〈◊〉, before they can be honoured.

Our Saviour saith, call none father on earth, for ye have but one father in heaven.* 1.76 And to speak properly according to the rules of Divinity, it is true, there is no other father but God; for other parents, as the Heathen could say, are but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the instruments of generation under God, and therefore paternity being 〈◊〉〈◊〉 to God and man, it is in God originally and properly, in man derivatively and instrumentally, as we see in the words of the Apostle, who makes God the first fa∣ther of whom the whole family in heaven and earth is named: and as he is the first, so* 1.77 he is the last too, for when my father and mother forsake me, the Lord taketh me up,* 1.78 faith the Psalmist. God performs the office of a father first, before any earthly could, and last when other fathers cannot help us.

Now if all paternity or fatherhood be derived from God to men and they be 〈◊〉〈◊〉 his instruments: and so be fathers by participation, their duty or office signified 〈◊〉〈◊〉 the name [father] must be drawn from God, as he is a father. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 father, is derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to will and desire, because of that 〈◊〉〈◊〉 and ready will 〈◊〉〈◊〉 parents to take care and do good for their children, and so Job calls himself pater 〈◊〉〈◊〉, a father of the poor, because of the care he had to do them good; and hence* 1.79 it is, that whosoever is made by God, a cause or Author of our good, is by analogie 〈◊〉〈◊〉 with the name of father. It is true, the name is first given to God, because he is causa existendi, the cause of our being, for this also is implyed in the Hebr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.80 which is given to any that is the first author or inventor of any thing, and so it is given* 1.81 to our natural parents, because that under God they are the causes of our being: but then in the second place it belongs to them, because of their care and propensity to do good and preserve their children. And so the mother hath her name from preser∣ing and keeping her children, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈◊〉〈◊〉 vehensenter, quia victum partui quaerit, because she seeks to preserve her children; and it appears by her creation, that one end was to be a helper, or assistant to the father in the preserving of children. And thus by consequence whosoever are assistants for the preservation of others have this name communicated to them: thus those that by their wisdom and counsel do assist others, as the Elders and Rulers of the people are called parents, which the Heathen saw by* 1.82 the light of nature, for Plato and Xenophon say, that a good Ruler or Governour differs* 1.83 nothing from a father. So then, whomsoever God hath placed in a state of excellency above us, to be a cause of 〈◊〉〈◊〉 being, or well being, or an assistant therein, these are commended to us by the names of father and mother.

2. Concerning the duty Honour, the Heb. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which is translated, to Honour, doth first signifie to be heavy, on to make heavy, grave esse, or aggravari: this is the proper and original signification of the word, and indeed naturally it hath no other; for by Metaphor onely it is drawn to signifie honour, because things that are sold by weight, and those things which are precious by nature, as gold and silver, &c. the weightier they are, the more precious they be, and are the more esteemed; whence it comes that the weight of a thing adds a price or estimation to it, or as we call it, 〈◊〉〈◊〉 Honour: and thus superiours or persons in authority, are to be esteemed and accounted of, as things weighty and precious, and so to be honoured. It is true, a magistrate considered in his natural capacity as he is a man, is no heavier then another man, but when God hath clothed him with part of his own authority, or excellency, whereby he represents his person, then he becomes more heavy and precious, and therefore is to be esteemed and honoured by us, and not to be set light, or accounted light in our eyes, but we are to adde as much weight to the person as we can by our high esteem of him.

And because of this weight and high esteem of such persons, it is little lesse then a miracle (which the very Heathen wondered at) to consider and see whole nations to be at the beck of one man, that men should so readily lay their heads on the block, or put their necks into the halter, at the command of one person; and of one some∣times unwise, as Rehoboam was; nay sometimes a woman, or a childe: which plainly sheweth, that in persons vested with authority, there is something more then man, which draws this respect and reverence to them, to wit, a ray or glimpse of divine 〈◊〉〈◊〉, whereby they 〈◊〉〈◊〉 God upon earth, who can over-rule the hearts and actions of people, and draw them to an humble 〈◊〉〈◊〉 to his Vicegerent. The same signification hath the Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉, to weigh, prize and* 1.84 esteem, therfore is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 used to signifie the price of a thing, or the value of it: and hence is this word, and the latine Honor used to expresse the duty of Subjects and inferiours to their superiours, as by Solon in his laws, 〈◊〉〈◊〉, and the Roman writers, and all that write of laws, and of the obedience due to them; and hence also in a special peculiar manner is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 used to signifie power and authority, by Aristotle, with whom, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.85 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, are the same with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because honour is due to persons in authority.

That we may shew the necessity, and withal the original of this Honour, which is due to superiours, we must consider what the Apostle speaks, All things are for your sakes, that is, for the Churches sake. The Church and its good is the end of all Gods works and dispensations there below; for 〈◊〉〈◊〉 est propter Ecclesiam, the state or common-wealth is for the Church, and for its good, as may be gathered

from the Apostles discourse in 1. Tim. 2. 2. where he goes thus to work; first, he* 1.86 layes his ultimate scope and highest end next his own glory. Now that they may be saved, he would have them live 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in all godlinesse and honestie. And that they may live thus, he would have them taught the knowledge of God, that they come to the knowledge of the truth; for men cannot live Godly till they be taught to live so. And both these do necessarily require outward peace, rest, and tran∣quillity, that they may intend this knowledge the better, and learn how to live godly, (for in wars and tumults there is nothing rightly administred, no 〈◊〉〈◊〉 teaching or instruction) and therefore he adds, that it is good and acceptable, and very expedient, that they live in peace and quiet, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a peaceable life, in regard of outward invasions, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a quiet life, in regard of inward tumults, and intestine troubles. Now if the natural father and mother could perform this alone, as they did for some time, in the infancy of the world, and a little after the flood before man∣kinde multiplied and increased to greater numbers, there should have needed no other office to be instituted for the attaining of these ends. But shortly after the flood, there comes one Nimrod, with a company of hounds at his tail, (for the Metaphor* 1.87 of hunting used by the holy Ghost implies, that they deserved no better name) with these sons of Belial he takes upon him to be a Hunter, that is a chaser of men up and down, and disturbs their peace and quiet. Hence then comes in a necessity of ap∣pointing a supream civil power over mens bodies and estates to restrain all outward force and violence, and withall a spiritual power and authority to instruct and go∣vern men in respect of their souls, as God did afterward, when he setled the Le∣vitical priesthood in the tribe of Levi, to continue till the coming of Christ, and then the Evangelical Priesthood of Christ, to be continued in the Apostles, and their successors to the end of the world. For because the natural parents could not so well perform both these, as they did at the first, therefore God appointed and ordained these two functions and dignities, and for this cause Honour and Obedience* 1.88 is required to both. Obey those that have the rule over you, (that is your spiritual governours) and submit your selves, for they watch for your souls, &c. and for this* 1.89 cause it is required, that we pray for kings and all that are in authority, that we may lead a peaceable and quiet life under them. Thus God not onely allowed, but also instituted outward government for resisting of outward enemies, and suppressing of inward tumults; for the Apostle saith, that every soul must be subject or subordinate 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to the higher and supereminent powers, because there is no power but from God, the powers that be, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, are ordained by God, or set in their order and rank under God, He being above all, and the rest put in their rank under him. So that we see, though mans necessity required such a power for his defence, yet the power itself, whereby men are bound and united together into one society is from God, and so ought to be accounted of us, not as a humane invention, found out by men for their own necessity, but a divine ordinance instituted by God for the good of humane society, and therefore it said verse 4. that God, not the peo∣ple, nor multitude by their own inherent power, hath put the sword into his hand, that he might be vindex malorum, an avenger to execute wrath upon him that doth evil. That disturbs the publick peace, without which men cannot so well intend to learn, nor others to teach the way to live godly and honestly, and so to attain salvation, and by consequent that he might be a cherisher of good men, and of such as desire to live a godly and honest life in peace and quietnesse. And for this end, is the civil government compared in Daniel to a great huge tree, which spreadeth its* 1.90 branches far and neer, the beasts of the field had shadow under it, and the fowls of the heaven dwelt in the boughs thereof, and all flesh was fed of it, to shew the benefit that men receive by government, for protection, and peaceable enjoying their own, when every one sits under his own vine, and under his own fig-tree: and the Pro∣phet Esay compares a king to a great rock, which is a hiding place from the windes,* 1.91 and a cover from the tempest, as rivers of water in a dry place, and the shadow of a great rock in a weary land. Therefore is every man bound to establish authority and govern∣ment, because of the weight that hangs upon it; quia in pace ejus est pax nostra, be∣cause* 1.92 our peace rests thereupon, as the Prophet Jer. reasons who for this cause bids from God, to pray for the prosperity of the City, whither they were carried captives, and for the peace thereof; for in the peace thereof they should have peace.

There are three words in the Greek to expresse this authority.

• 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈◊〉〈◊〉 arising from some gift which one hath above another.* 1.93
• 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Power.* 1.94
• 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Principality.* 1.95

There is an affinity between these three, and an order whereby they do follow upon one another. For the first, God gives a man some gift, whereby he is excellent above others, then he gives him power and authority, the sword; and lastly some particular place of government, wherein to exercise his gift, and to use his power; and in this order we must observe, that though the two last cannot be severed, at least potentially or in the habit; for where God gives to any power, he assignes him a place where to use it, (though sometimes he cannot actually exercise it, being hindred by 〈◊〉〈◊〉 or 〈◊〉〈◊〉;) yet the former, viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, excellencie, may be without the other two; God gives gifts and excellency to some men, who have no power or principality conferd on them, to the end that there may be choyce, as in elective kingdoms; and that those who have maximam 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the most excellent gifts, may be called up to exercise their gifts, and withal, that by their gifts they may do good in private, though they be not called to any publick place of govern∣ment, as when it pleases God for the sins of a people to curse the government to them.

1. In this order, the government is, first that of pater naturalis, the natural father, in a family, where he exercises a threefold government, over the wife, children, and servants: of the two first it is plain, because he is pater-familias, the father of the family, and they are parts of it; and of the servants likewise by the same reason: whereupon 〈◊〉〈◊〉 servants called him by the name of father, Father if the Pro∣phet had commanded thee a great thing, &c.* 1.96

2. If we go out of the family, we come in patriam. There we shall finde an ho∣nour due to our countrey, and people among whom we were born and brought up. Therefore the woman of Abel tells Joab, that the city wherein she dwelt had been* 1.97 a mother in Israel: and we see that Abraham honoured the people where he lived, for he stood up, and bowed himself before the people of the land of the Hittites. Thus* 1.98 the people of the countrey are to be honoured.

Now this power which resides in the fathers of several families, where it comes to be united in one, He becomes a Monarch or King, whom S. Peter calls 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a humane creature, not because the power and authority is from men, for though sometimes they choose the person, yet it is God that confers the power, and though men by natural light are led to this government, yet it is God that gives this light to direct them; but to distinguish it from that other power, the spiritual go∣vernment exercised by the fathers of our souls, which is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Gods creature, in a more special manner: for though both temporal and spiritual authority are from God, yet this latter is more immediately and purely divine then the other; and there∣fore the other is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a humane creature, comparatively in respect of this, which is Gods creature, or a divine ordinance depending 〈◊〉〈◊〉 upon di∣vine institution, and therefore is this to be honoured in respect of this spiritual fatherhood: and this 〈◊〉〈◊〉 by the contrary in the words of our Saviour, when he 〈◊〉〈◊〉, speaking against the contempt of his messengers and servants, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he that 〈◊〉〈◊〉 you, despiseth me, or as the* 1.99 word properly imports, he that will abrogate, disanull, or abolish and make void, that which I have ordained and enacted, he seeks to abrogate and disanull me; which words imply that this calling is specially ordained, and made by Christ, and that to go about to abrogate and disanul his ordinance herein, is to abrogate Christs own office and function.

This divine creature then, or this office and dignity of Gods immediate making, as it hath received fatherhood from God, so there is a special honour due to it. Though you have a thousand instructors in Christ, yet have ye not many fathers, for in Christ Jesus* 1.100 I have begotten you through the Gospel. We see the Apostle takes to himself the title of father, yea the very idolaters counted their priests, fathers, as appears by Micah* 1.101 of mount 〈◊〉〈◊〉, who said to the Levite, Dwell with me, and be to me a father, and a priest.

And because to this ordinance of God, there is another calling subordinate, To

govern the schooles of the Prophets, and to instruct and fit men for the Church, therefore to such is the title of father given. When Saul prophecied among the* 1.102* 1.103 sons of the prophets, one asked, who was their father or governour, or instructor;* 1.104 Elisha called Elias his father, my father my father, the chariots of Israel &c. And in* 1.105 the new testament we read that 〈◊〉〈◊〉 a doctor of the law, is accounted 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 honourable in this respect; and Saint Paul calls Timothy his scholler, his son, and saith, that as a son with a father he served him in the Gospel.

4. Come we to the Magistrate. Moses by Gods special appointment, appoints some to be rulers over 1000. &c. And gives rules of direction to the people, what* 1.106* 1.107 men they should choose, and how they were to be qualified. And Joseph when he was governoùr of Egypt, saith, that God sent him thither, and made him a fa∣ther to Pharoah, and Lord of all his house, Hence Deborah is called a mother in Israel.* 1.108 Neither is this title and honour due to the supreme governour onely, but also to the subordinate; so Saint Peter commands to submit, as to the king, who is su∣preame,* 1.109 so unto governours, as those that are sent by him &c. So that by this, 〈◊◊〉〈◊◊〉, the general of the army may be called the father of the Camp, and whosoever hath any authority in any society derived from the king, is thereby become a father, and all honour belongs to him.

5. Lastly, if we come to that which we called excellency of gifts 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 when this is alone, without the other two, though there be neither 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 nor 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 principa∣lity nor power, yet there is an honour due, and this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or excellency is of four sorts.

• 1. Ratione 〈◊〉〈◊〉, in regard of years or age, and an honour is due in this re∣spect, rebuke not an elder (saith the Apostle) but intreate him as a father, the el∣der* 1.110 women as mothers.
• 2. In regard of the gifts of the minde, as wisdom and counsel, whereby one is able to direct and advise others, or to invent some things needful and conducing to the publick good: thus Jabal is called the father of such as dwell in 〈◊〉〈◊〉,* 1.111 and of such as have cattle, and Jubal the father of such as 〈◊〉〈◊〉 the 〈◊〉〈◊〉 and the organ
• 3. In respect of outward estate and wealth, for money is nervus politiae, the sin∣new of the commonwealth; therefore rich and wealthy men are esteemed in a common∣wealth and called to publick assemblies before others, because if it be in need, they are most able to help. Thus Nabal though a man of no other gifts, yet because God had enriched him, David doth implicitey call him father, by 〈◊〉〈◊〉 himself his son, give I pray thee whatsoever cometh to thy hand, to thy servants, and to thy son 〈◊〉〈◊〉.* 1.112 And this honour given to rich men for their wealth, must be given no otherwise* 1.113 then in a civil respect, otherwise it is condemned by Saint 〈◊〉〈◊〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 respect∣ing of persons.
• 4. In respect of benefits which any have 〈◊〉〈◊〉 upon us. Thus Job by shew∣ing mercy to the poor, had the title of father. I was a father to the poor, and the cause* 1.114 〈◊〉〈◊〉 I knew not I searched out.

And thus for the meaning of these words, Honour thy father and mother. We come now to the duties here required under this word Honour.

Honour thy father and Mother.

CHAP. III.

The mutual or reciprocal duties of superiours and inferiours. 1 Loue. 2. To wish well and pray for one another. The duties of inferiours. 1. Honour. Inward, and 〈◊〉〈◊〉, 2. fear. 3. subjection and obedience, active and passive. 4. The protestation of our subjection, by honouring them with our estates. The manner how this 〈◊◊〉〈◊◊〉 be performed.

THese duties are to be handled. 1. In general which concerne all superiours and inferiours. And secondly in special, such as concern special ranks and orders of superiours, and inferiours, as in the family, the Church, and the common-wealth,

Every duty consists in two things. 1. The action, and 2. The manner of perfor∣mance, and both are to be handled.

And because there are some duties reciprocal, which are mutually to be perfor∣med both by superiours and inferiours towards each other, to avoyd need∣lesse repetition, it shall be good to speak of them generally in the first place.

The duties which are reciprocal or mutual are.

• 1. First love but in an higher degree then ordinary, which is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a 〈◊〉〈◊〉 affection, of a higher degree then that which we owe to every one, such as either ascends from the son to the father or descends from the father to the son, and it is either naturaland proper, between natural parents and their children, or by analogie and proportion, between others to whom the names of fathers and children are commu∣nicated, as spiritual fathers in the Church, and those that are begotten by them un∣to Christ, of whom the Apostle speaking, expresses the special love due to such fathers by a special emphatical word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 have such in reputati∣on, or highly honour them, Phil. 2. 〈◊〉〈◊〉. And 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 esteem them very highly in love for their works sake, there is a parti∣cular love which we beare to our friends, and that is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 aboundant love: but this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 superabundant and extraordinary, in a more special and high degree: the want of this natural affection is imputed as a great crime, a signe of men given up to a reprobate sense. Rom. 1. 29. And it is a prophecie* 1.115 of the end of the world, when men shall be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 without natural af∣fection.
• 2. The second mutual duty followes from the first, and is the chief property of love, to wish well to him we love; and because Christianum votum est 〈◊〉〈◊〉; prayer is the Christians wish, therefore it is that we comprehend prayer among the mutual duties of inferiours and superiours; it must both ascend and descend; for we are ex∣horted* 1.116 by the Apostle to pray for superiours. The like for our countrey by the* 1.117 Prophet, this is ascending. Now downwards we have the example of King David* 1.118 for his people, as also for Solomon his son, And of holy Job, who prayed for* 1.119* 1.120 his sons and daughters every day.* 1.121

So much for the duties reciprocal.

Come we now to the several duties of inferiours and superiours, and first we shall speak of Honour, which is the dutie of inferiours to their superiours. In the strict sense whereof if we take it, as our Saviour said of father, there is but one father* 1.122 which is in heaven; so may it as truly be said of honouer, if we speak exactly and* 1.123 properly, that (as the Apostle saith) it belongeth onely to God. But God himself* 1.124 hath been pleased to communicate part of it to some men, as the same Apostle, he cre∣ated some vessels to honour, and consequently he calls some men from among the rest to be honorable: for as the author to the Hebrews speaks, no man takes this honour upon him, but he that is called of God as Aaron. Now God calls men, when* 1.125 he bestows some gifts upon them, whereby they excel their fellows; for God dis∣penses* 1.126 his gifts variously, as appears by the parable; where the master called his ser∣vants, and gave to some more talents then to others.

The scripture, as was shewed before, vseth three words: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 excel∣lency, power, and principalitie. Now unto excellency honour properly belongeth, and that is of two sorts. Inward and outward.

Inward honour is, when we have honestam opinionem a good opinion of a man, in regard of some 〈◊〉〈◊〉 he hath above us; for this good opinion, is Testimonium excellentiae, a testimony of that excellency which we acknowledge in him above our selves: of this Solomon speaks, when 〈◊〉〈◊〉 adviseth not to meddle with a strang wo∣man, lest we lose our honour, that is, lest we lose the good reputation and esteeme we* 1.127 have in the 〈◊〉〈◊〉 of others; and in another case he tells us, that a peaceable man* 1.128 shall have honour and good respect with men, for by a good opinion of men we testi∣fie there is an excellency in them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they have some what more then we have: and both the Apostles 〈◊〉〈◊〉 Paul and Saint Peter expresse this duty* 1.129 by the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 subjection or submission, to be subject, as we see Christ was subject* 1.130* 1.131 to this father and mother in respect of his manhood, acknowledging himself to be a child and so consequently thought some thing to be in them to receive this honour, which was not in himself.

The 〈◊〉〈◊〉 will make this more plain. In the case of Corah and his company;* 1.132 they gathered themselves together against Moses, and against Aaron, they would not give them honour (God calls it afterwards a dishonouring of him) and their 〈◊〉〈◊〉 was. They were not more excellent then others, all the congregation was holy and the Lord was amongst them. Their thesis was. All men are 〈◊◊〉〈◊◊〉 to the Lord, and therefore Moses and Aaron, had no more excellency then the rest of the congregation. But we see how God by a special miracle confuted their po∣sition, for the example of all that in future times should exalt themselves against their superiours.

The contrary to this sinne of theirs, is when men do acknowledge and confesse that there is not an equality, but that some do excel them, and that this excellency above them is not, as the Poet speaks, by chance, but by the appointment of God; that as in creation, and generation he is the special father that gives us being so for our well by government, that he is our special governour, and that those above us are his instruments appointed for our preservation when we acknow∣ledge this exellency in others, and that it comes from God, who hath im∣parted his gifts to them. This is the first, and the inward part of honour.

But now as God told Samuel concerning 〈◊〉〈◊〉, God and man look several waves,* 1.133 for God looks on the 〈◊〉〈◊〉 which man cannot see, it is onely the excellency which outwardly apears which we can take notice of, and honour, and so likewise the inward honour of the heart, of which we have spoken, is seen onely by God, man cannot behold it, and therefore besides the inward esteeme, or estimate of a∣nothers excellency, there must be also some exteriour signe or testimony, whereby we acknowledge it to be others, and this makes the second part of honour, 〈◊〉〈◊〉 honour. Such was that which 〈◊〉〈◊〉 desired of Samuel, though the kingdom* 1.134 were taken from him, as Samuel well knew, yet honour me (saith he) before the Elders of the people and before 〈◊〉〈◊〉 &c. And such was that which the 〈◊〉〈◊〉 looked after viz. The 〈◊〉〈◊〉 places at 〈◊〉〈◊〉, the uppermost 〈◊〉〈◊〉 and greet∣ing* 1.135 in the market place. This is the second part of honour.

What this exteriour honour is, and after what manner it is to be exhibited in particular, is best known by the manner of the countrey where men live, because it is not alike in all places, every countrey hath not the same signes of honour. Holy men in scripture have exhibited outward honour by several gestures, or cere∣monies, which may be reduced to these seven heads.

1. To rise up when a person of excellency, which either by nature or analogie, and proportion, is our 〈◊〉〈◊〉 in presence, Job accounted it as an honour done to* 1.136 him, when the aged arose and stood up, when he was in presence. And Solomon a king* 1.137 thought fit to expresse his duty to his mother. Bathsheba by rising up to her when she came before him.

2. The uncovering or making the head bear was accounted a token of honour* 1.138 in use with the Saints, and a dishonour to keep it covered as we may gather by the words of the Apostle.

3. The bowing of the knee, or all or part of the body. When 〈◊〉〈◊〉 would have 〈◊〉〈◊〉 honoured he thought no way better for the people to expresse it, then* 1.139 by bowing their 〈◊〉〈◊〉 to him He caused them to 〈◊〉〈◊〉 before 〈◊〉〈◊〉, Abrech, that is, bow the knee. King 〈◊〉〈◊〉 (in the place before quoted) to adde the greater honour 〈◊〉〈◊〉 his mother. bowed himself to her Jacob meeting his brother Esau) bowed* 1.140* 1.141 himself 〈◊〉〈◊〉 times to the ground a great expression of this duty. And Ruth no doubt* 1.142 thought she honoured 〈◊〉〈◊〉, when she bowed her self to the ground before him. So for the bowing of the head it is mentioned in diverse places in scripture to set forth this duty. The 〈◊〉〈◊〉 of 〈◊〉〈◊〉 when they came before him, bowed* 1.143 their heads, and made obeysance. These were signes of honour at the first meet∣ing or salutation.

4. A fourth expression is standing up; not onely to rise before them we pre∣fer in excellency, but to stand up too, we see the practize of it in the people of* 1.144 Israel Moses 〈◊〉〈◊〉 as a judge among 〈◊〉〈◊〉, but it is said, that the people stood by him* 1.145 from morning till evening. And 〈◊〉〈◊〉 the 〈◊〉〈◊〉 mayd when she went to at∣tend* 1.146 upon king David, was to stand before him. The like did 〈◊〉〈◊〉 before 〈◊〉〈◊〉. And indeed it is the common expression of service.

5. The next is to be silent, in the presence of them we account our betters. Job tells us, that when he was in prosperity, the Princes refrained talking (in his presence) and laid their hand upon their mouth. Ths Nobles held their peace. &c. And in the same Chapter he saith, unto me men gave eare, and waited and kept 〈◊〉〈◊〉 at my* 1.147 counsel.

6. The sixth is, that when of necessity we are to speak, we use words of sub∣mission.* 1.148 It is Saint Peters note of Sarah, her submissive speech to her husband, she called him Lord. And the speech of Rachel to her father 〈◊〉〈◊〉 is a president of this kind for children to their parents: 〈◊〉〈◊〉 it not displease my Lord that I cannot rise up before thee. And of Josephs brethren (for inferiours to men in authority) Thy* 1.149 servant our father is in good health.* 1.150

7. The last is dispersed throughout the scriptures, and comprehended under the word ministrare, to minister and wait Luc. 17. 7. And it comprehendeth all such other duties of outward honour, as are to be vsed by servants to their masters. As our Saviour expresseth one in the masters command to his servant to make ready that he may sup. And the maid waited on Naamans' wife. And so king Davids* 1.151 Generals are said to wait on him. And Job in the place before mentioned saith, that* 1.152 men waited on him, in token of reverence and service to him, so that when we* 1.153* 1.154 wait, as servants use to do on their masters, we acknowledge there by a su∣periority and excellency in that party. Thus far for honour, which is due to ex∣cellency, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

2. But now when the second thing, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 power is added to excellency, then there is another duty required in inferiours. viz fear: for as our Saviour speaks, there is no power but from God, it must be given from above, and therefore by consequence there* 1.155 is due to them that have power from God, part of that fear which we owe to men.

The honour given in this respect consists of the duty of fear.

This is a reverent awe and standing in fear of them that are placed in power over* 1.156 us. Ye shall fear every man his mother and father, saith God; there is for our* 1.157 parents: and Saint Paul commandeth servants to obey their masters with fear and* 1.158 trembling: and Saint Peter, servants be subject to your masters, with all fear, this is for masters. Job saith that the people stood in such awe of him; that when they saw him come forth they would convey themselves out of his presence, as if they had done something not beseeming them; the young men saw me and hid themselves. This fear also is due to the king. The people of Israel feared king So∣lomon:* 1.159 and the same king gives the reason, because his wrath is as a messenger of death.

3. The third thing is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, government, to which, besides the former duties of honour and fear, a third duty belongs viz. Obedience, which the Apostle expres∣ses, by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to be under a yoke. That is, when governours command this or that to be done (except in things evidently contrary to the will of God) we be content without disputing, to put our necks under the yoak of their commands.* 1.160 Saint Bernard saith, verus obediens 〈◊◊〉〈◊◊〉 quale sit quod 〈◊〉〈◊〉, hoc solo conten∣tus, quia praecipitur. He that is truly obedient regardeth not what is commanded, being content onely with this, that it is commanded. In the case of parents, the Apostle gives this rule, children obey your parents 〈◊〉〈◊〉 the Lord, (his reason) for this is right.* 1.161 As the Apostle used the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 subjection, to those more excellent then our selves, as was shewe before, Col. 3. 18. 1. Peter 2. 13. So here he vsed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be subject to set forth the obedience due to governours. The like he gives to ser∣vants, servants obey your masters &c. And he commands Titus to put subjects in minde to obey magistrates. The like charge of obedience he gives to Bishops and Governours in the Church obey them that have the rule 〈◊〉〈◊〉 you. We have exam∣ples of dutiful children in this duty. Of Isaac that obeyed his father even to the death.* 1.162 Of the Rechabits in obeying their fathers commandment, to drink no wine, which act* 1.163 God himself by the prophet commendeth of our Saviour himself in the flesh. And* 1.164* 1.165 of servants, we have the example of 〈◊〉〈◊〉 towards 〈◊〉〈◊〉. Lastly, concerning sub∣jects,* 1.166 we have the example of the people of 〈◊〉〈◊〉 to 〈◊〉〈◊〉. All that thou com∣mandest* 1.167 us we will do.* 1.168

Now for the protestation of our obedience, wherein we expresse the truth of it,

order is taken for giving honour to our governours, by imparting our substance, by way of grateful retaliation, for their care and pains, for our good, Honour the Lord,* 1.169 saith the Wise man, with thy substance and goods, &c. and so by consequent, this kinde of honour is due to those, to whom God hath given the government over us; we must 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with the Stork; and our Saviour makes this a part of the honour due to father and mother, when he reproves those that taught the people, that by con∣secrating their goods to the Temple, they were free from the obligation of this law,* 1.170 of maintaining and relieving father and mother. Therefore the Apostle requires that* 1.171 we render to higher powers, their dues, tribute, and custome, to shew that our selves are not onely ready in our persons, but our goods too, at their com∣mands.

The last part of obedience is to the other part of the Law; for the Law hath two parts, the one directive, and the other coercive or corrective: so that if we deny our obedience, we must submit to correction, and yet with reverence, as the Apostle* 1.172 speaks; we must honour the Magistrate, though we be corrected. Thus far for the act commanded, now for the manner of 〈◊〉〈◊〉.

The second thing to be considered, is the manner how all these duties must be per∣formed; and this consists in three things.

1. They must be done in conscience, and from the heart, not with eye-service as unto men, but with singlenesse of heart, as fearing God, as the Apostle speaks.* 1.173

2. They must be done alacriter, cheerfully, and readily, not with grudging, mur∣muring,* 1.174 and repining, whatsoever ye do, do it heartily, as to the Lord, and not as to men.

3. They must be done perseveranter, with continuance and perseverance, yea, though we suffer unjustly by them: for this, saith S. Peter, is thank worthy, if a man for conscience towards God, endure grief, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, if he endure and hold out, though* 1.175 he suffer wrongfully.

And because we are not naturally given to perform these duties of obedience and subjection, especially in this manner, therefore expositors yield 6 reasons drawn from the duty, as it is expressed and inforced in Scripture, to induce men thereunto.

1. Because God hath placed this Commandment before that of our goods, yea, and of our life: to shew that the maintaining of authority ought to be dearer to us then goods, or life it self.

2. Because the name of father and mother, is full of love and reverence, inso∣much as some unreasonable beasts perform this duty more exactly then many men. Therefore God includes all superiours here, as Kings, Lords, Masters, &c. under these amiable names of father and mother.

3. In regard of the long life annexed to the true performance of this dutie, long life being a thing desirable, and death a thing most repugnant to the nature of man. To live long, and to prosper, is all that men desire upon earth. Therefore the Apostle urges this Commandment from the promise specially annexed to it above the rest. That it may be well with thee, and that thou mayst live long on the earth.* 1.176

4. Because (as the Apostle tells us) it is a thing good and acceptable to God; and* 1.177 in another place, it is well pleasing to God; he is especially delighted, and highly* 1.178 pleased in it. It is both 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, good; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, acceptable; and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, well pleasing unto God. What can we desire more, then to be good, acceptable, and well pleasing to God in our actions.

5. The Apostle goes further, and saith it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a just thing, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it is due by the rule of justice to superiours, so that it cannot be forborn without injurie* 1.179 and injustice to authority: we cannot keep this honour and obedience from them without injurie. And therefore it is that Christ saith to the Pharisees, Reddite Caesari, quae sunt Caesaris; render unto Caesar, the things which are Caesars. He uses the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, reddite, render, or restore, to shew, that it is his own: God hath im∣parted it, if you keep it back, if you give it him not, you do injustice, and wrong to him.

6. The last is, in regard of the expedience of it, for your own good, expedit vo∣bis, it stands you in hand so to do. The Apostle saith, They watch over your souls. Now where honour is detracted and withheld, there the care of preservation is* 1.180 also diminished and by reason thereof, the power of wickednes, and the impudence of

naughty men is increased; and the more our estate is troubled, the greater is our un∣quiet and vexation. Therefore better it is, that due honour be given to them, the better to encourage them to apply themselves to our preservation. Besides, they that deny this to them that are of right invested with it, and take it to themselves, set themselves against God, and go about to build another Babel, which is nothing,* 1.181 but bringing in of Anarchie and confusion.

This dothargue 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a giant like nature, such as was in them that would build a tower, whose top might reach to heaven: such do indicere bellum Deo, bid defiance to God: and therefore the Apostle saith expressely, that such as resist law∣ful powers, do resist the ordinance of God, and so do fight against God himself, and* 1.182 thereby bring damnation upon themselves. So that by weighing these reasons we may happily be brought to obedience.

CHAP. IIII.

The duties of superiours in four things. Addition 29. Of the end of government, and whether the people be above their governours? The manner how they must govern. whether honour be due to one that is evil? Whether he must be obeyed in malo? Of disobeying the unlawful commands of a Superiour. Add. 30. Of Obedience in things doubtful.

VVE will now handle the duties of superiours in general. These two things are alwayes joyned together in Gods Law, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to have worth, and to be honoured or esteemed worthy; and therefore S. Chrysostome makes it an axiome upon that place 1 Tim. 5. 17. They that rule well are worthy of double honour. The Honour, as he saith, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a reward of the service, they perform. There∣fore that honour may be due to them, they must mereri, be worthy, and deserving men; and worthy they are, if they perform the part of fathers and mothers.

The neernesse of the two significations of the word in the original 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cabed, which signifieth both weight and heavinesse, and honour; and of the Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is honor, and 〈◊〉〈◊〉 or múlct; and of the Latine word honoro and 〈◊〉〈◊〉, to honour and lay a burden, sheweth, that God would not that any should have honour, unlesse they have meritum, desert; nor this meritum, desert, without a charge; there∣fore they must have meritum, and by consequent, honour may be justly required by them at our hands.

1. They are to know that they are Gods ministers; for so S. Paul calls them; and* 1.183 S. Peter saith, They are sent by God. And that as they are his Ministers, and that he im∣parted* 1.184 some of his power and honour to them; so they must know that their office is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for the Lord, and that they are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ministers of God. And there∣fore David saith, Tibi canam Jehovah, I will sing unto the Lord of mercy and judge∣ment:* 1.185 as they have received power from God, and part of his honour which he hath put upon them, so they must do all for God: and their care must be that those under them may be Domini, the Lords people, as they are his Vicegerents. They must follow the rule which Jehosaphat made for his Judges: Take heed what ye do, for ye judge* 1.186 not for man, but for the Lord. Therefore whatsoever they do must not be for their own will and ends, but in and for the Lord. We must not be of Jezebels opinion, that Ahab could not be a king, if he could not command and have what he should de∣sire,* 1.187 though it were wrongfully; for this is a wicked maxime, and semen omnium 〈◊〉〈◊〉, the seed of all evil. Nor of Ahabs that hated Michaiah, the son of Imlah, the Prophet, becavse he prophecied nothing good concerning him, though it were the will of* 1.188 God that he should so do. When men do not acknowledge that their authority is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for God, but blot that out, and look onely at their own will, then breaks in all injustice. But they must know, that God is not so unwise, as to give them authori∣tie against himself; and therefore they must not have an eye to their own, but to Gods will; for they are but his Ministers.

2. Superiours must know, that one end of their authority is the good and bene∣fit of those that are under them: as they are first to look to God and his honor whose Ministers they are, so in the next place, they must look to the good of those over

whom God hath set them. Their honour is conferred upon them, not meerly for themselves, and their own benefit; but also for those that are under them, not one∣ly 〈◊〉〈◊〉 praesint, but ut prosint; to profit them that are under them, as well as to be over and above them: and this is it that makes their place the more weighty. King David* 1.189 was taken from the sheepfold to be king: and why? ad pascendum Israel, that he* 1.190 might feed and govern (the word imports both) Jacob his people, and Israel his inhe∣ritance. So children are not for parents, but parents for their children. The Heathen, by the light of nature onely, saw this: that superiority was 〈◊〉〈◊〉 for inferiority, and the Prince for the benefit of the people. For God at the first, considering that children were unable to help themselves, by reason of their inability and defects when they are young, and the danger that might befall them, not onely in their in∣fancy, but even before they are born, ordained a duty to be shown, and an office to be done for them, even before they are born; there is a care of them to be taken by pa∣rents when they are in the womb, before they are able to give them honour; and for this care of parents, they are afterwards to exhibit honour to them, when they are able.

And under this head is that the Apostle mentioneth, They must nourish and cherish,* 1.191* 1.192 and account them that are under them as their own flesh; as Moses who carried the* 1.193 people in his bosom as a nurse, and made their welfare his scope: and as our Saviour snews the example of an hen who gathereth her chickens under her wings, to defend them from ravening and strong fowls. And this loving, nourishing, and defending, are special ends why superiours were ordained. And therefore the reason is added to the Commandment in Exodus 20. and enlarged in Deuter. 5. 16. That thy dayes may be prolonged, &c. and that it may go well with thee; which, as was mentioned before is expounded by some, not as a promise, but as the duty, and end of superiours, viz. That they under God prolong mens dayes, and are or ought to be means, that it may go well with them. This is one end of their superiority. They are not set over the people colligere auream messem, to scrape gold and silver for themselves; their own profit and ease is not the end of their authority, though many times rulers look at nothing else. It was the sin of the Princes in Ezekiels time, They accounted the* 1.194 city as a cauldron, and the people the flesh to be sod in. Evil Rulers take their own ease and security, while the profit of the people and inferiours is no whit regarded. There∣fore not without cause are the two heads before named, of defending and nourishing inferiours, special duties of superiours towards them.

This which is commonly affirmed, that the end of government is the good of the* 1.195 inferiours, must be understood cum grano salis; for from this principle misunder∣stood,* 1.196 some have collected, that because the end is above the means, and more noble, therefore subjects are above their governours, and so may call them to account for their misgovernment, and judge or punish them, and remove them if they see cause: from which false collections, made by seditious and turbulent persons, infinite troubles, confusions, rebellions, and desolations have followed. We must know therefore. 1. That to procure the good of inferiours, is indeed the duty of supe∣riours, and one end why God committed the people to them; but not the sole or principal end of their authority: for princes receive their power onely from God, and are by him constituted and intrusted with government of others, chiefly for his own glory and honour, as his Deputies and Vicegerents upon earth, for they are his Ministers, Rom. 13. so that the principal end of their government is the advance∣ment of Gods honour, who is the supream King and Lord of all the world: and therefore if they fail in performance of this trust, they are accountable onely to him, who intrusted them, and not to the people whom he hath put under them, and whom he never authorized to call them to account, but to appeal onely to him.

2. It is not generally true, that all government is onely for the benefit of those that are governed: for some government there is, meerly for the bene∣fit* 1.197 of the superiour, as that of a Lord or Master over his servant; for the pro∣fit of the servant is herein meerely extrinsicall and advantitious: some go∣vernments are for mutual good of both, as that of a husband over his wife, and so some kingdoms may be for the benefit of kings, as when they are ob∣tained by a just conquest, which are not to be accounted tyrannical, because they are just; for their may be a just title by conquest, when the war is upon just grounds,

whereas all tyranny is essentially unjust: and some kingdoms may respect the pro∣fit both of Prince and people: as when a people not able to defend themselves, com∣mit themselves to a potent prince for protection and safety, against potent enemies, and so become his subjects.

3. Although it be true, that in some kingdoms, especially elective, the benefit of the people is principally regarded; and as Cicero saith, Fruendae justitiae causa Reges conftituti, that kings are appointed for administring of justice, yet it follows not hence, that the people are above their king; for the Tutor or Guardian is for the good of the Pupil, and yet the Guardian or Tutor hath power and authority over the Pupil: and if any say that the Guardian may be removed if he fail in his trust, and therefore the same may be done in Princes; L answer, that this holds in Guar∣dians, because they have some above them; but in kingdoms because there cannot be a progresse in infinitum, there must of necessity be a stop in some, who, because they have no superior, must if they offend be lest only to God, who will either punish them, if he see it needful, or else suffer them for the punishment and tryal of his people: for as Tacitus saith, as we bear with the barrennes of the earth, or intemperate seasons, and the like natural accidents, which cannot be avoyded, so must they bear with the avarice and lust of rulers. Vitia erunt donec homines, sed nec haec continua, & melio∣rum interventu pensantur; there will be faults in government, so long as there are men: but they are not alwayes nor lasting; and besides they are ballanced by the change of good 〈◊〉〈◊〉 intervening. And therefore M. Aurelius said, that as Magi∣strates are to judge of private persons, so are Princes to judge of Magistrates, and God alone of Princes. To which purpose is that speech of a French Bishop to their King, mentioned in Greg. Turon. Si quis de nobis, O Rex, justitiae tramites transcen∣dere* 1.198 voluerit, a te corripi potest, si tu vero excesseris, quis te corripiet? loquimur enim tili, sed si volueris, audis; si autem nolueris, quis te damnabit, nisi quise pronunciavit esse justitiam? If any of us offend, O King, thou mayest correct us, but if thou shalt exceed, who shall correct thee? we may speak unto thee, and if thou wilt, thou mayst hear us, but if thou wilt not, none can condemn thee, but he who is justice it self? And that of* 1.199 〈◊〉〈◊〉 is as excellent, as common: Cujus jussu nascuntur homines, hujus jussu & Reges 〈◊〉〈◊〉; by whose command or appointment they are born men, by his ap∣pointment are Kings constituted. Nor doth it make against this, that the people are sometimes punished for the sins of their Princes, as 1 Kings 4. 16. & 2 Kings 10. 17. for this was not because the people did not punish or restrain the exorbitances of their Kings, but because by tacite consent, or otherwise, they did communicate in their sins; and besides, God having supream dominion over the lives of all, may make use of it, thereby to punish Kings by taking away their Subjects.

3. Because God hath made by his Commandment a distinction and 〈◊〉〈◊〉 of degrees, as some to be parents; some children, some superiours, and some inferiours; Superiours must take heed that none 〈◊〉〈◊〉 this order, nor suffer a parity or equality, or to submit to those whom God hath placed in a lower rank.

But why did not the Prophet Nathan keep this order in his speech to King David,* 1.200 but said, 〈◊〉〈◊〉 thy servant, and Zadok the Priest, and Benaiah the son of Jehoiada, and* 1.201 Solomon thy son: there Solomon cometh last, though the Kings son.

Nathan knew well enough in what order to place him. But the businesse brought* 1.202 before David concerning Solomon (whom David had promised, and God had or∣dained to succeed in the kingdom) he placed him last. 〈◊◊〉〈◊◊〉 he had said, 〈◊〉〈◊〉 is about to usurp kingly authority, and carried the businesse closely, calling some private friends to him, and not onely passes by Me, and Zadok the Priest, and Benaiah, but even Solomon thy son, beloved of God, and by him destinate to sit on thy throne aster thee. So that Solomon is put in the last place emphatically, as if the neglect and contempt done to him were most offensive to God and David. And yet take this by the way, that the heir of all in his minority, or during his fathers life, differeth little* 1.203 from a servant, though in possibility to be Lord of all.

Superiours must therefore keep that authority which God hath given them, and not pervert that order which God hath set, as some do by their sloth and negligence, suffering their inferiours to be their equals; and others by their wickednesse, where∣by they become vile in the peoples eyes, and so as a just punishment from God, lose that authority and reverence, which the people ought to give them. For thus God

tells the prophets in Malachy, that he had made them despised and vile before all the peo∣ple, the reason 〈◊〉〈◊〉 is given in the next words, because they kept not his words, but* 1.204 had been partial in his law. And for the same cause God threatens Eli, because he honoured his sons before God, whereas 〈◊〉〈◊〉 should have honoured him, he honou∣red* 1.205 them, and when he should have sharply reproved them, for their saults, he intreats them them as an inferiour would do an inferiour, though they had 〈◊〉〈◊〉 God by causing the people to loath the Lords sacrifice through their lewd carriage, yet he was not sensible either of Gods honour or his own, and therefore God threatens to take from him the honour of the priesthood, and to make his house poor and base, for those that honour me saith God, I will honour, and they that despise me shall be lightly esteemed. And we see also in another place, that God tells the people by his Prophet that he will give children to be their Princes* 1.206 and babes to rule over them; the reason is exprest in the next verse, the child shall behave himself proudly against the innocent, and the base against the hono∣rable.

4. As this order established by God must be maintained, so must it not be a bare resemblance of authority, without execution, superiours must not be like dumb idols, that have eyes but see not, mouthes and speak not, &c. But they must use and exercise their authority, they must take care with Saint Paul, that they which are under them study to be quiet, and to do their own busines. And if any under* 1.207 him break or transgresse, then to shew that he hath not his authority in vain, but propter vindictam malorum. to be a revenger of Gods wrath against them that do* 1.208 evil, If they do not well he is to punish; if they do well, then to encourage* 1.209 them, with an euge serve bone, well done good and faithful servant.

The wise man tells us, that a king that sitteth in judgement (is not like an idol but) scattereth away all evil with his eyes, his very looks must expel evil. That men may know he sits there, for encouraging of the good, and discouraging of* 1.210 the evil, he must be a terrour to the workers of iniquity, saith the Apostle, and* 1.211 the wise man tells us, that the way of the Lord (whose deputies rulers are) is* 1.212 strength to the upright man, but fear shall be to the workers of iniquity. Fear is proper for them, they ought to fear, but some do not fear, because an idol is in place, this is a shame to a ruler, when he is not terror male agenti but much worse it is, if he be terror bene agenti, a terrour to him that doth well, if he persecute such above others. In this case we must know, that potestas non datur 〈◊〉〈◊〉 adversus 〈◊〉〈◊〉, contra quae homines nolunt esse potentes, no power is given from God but to correct* 1.213 vice: he must not tyrannise, God gave no power to destroy, but to prefer mankinde.

These are the foure general duties which concerne superiours.

1. The manner of government of a superiour is, first that he be an example to inferiours in himself King David shewed it I will walk (saith he) with a perfect heart;* 1.214 he would be an example to his people. Saint Augustine in the place before quoted,* 1.215 hanc potentiam plane oportet unusquis{que} appetat, ut potens sit in seipso, & miro modo ad∣versus seipsum pro seipso. Every man should desire this power over himself, and which is more against himself, and yet for himself, that is, against the rebelli∣ous passions and affections of his own nature, that thereby he may bring himself to goodnes.

2. The next is (〈◊〉〈◊〉 he hath thus gifted himself) to govern others with mo∣deration. It was Gods rule in the law to superiours, thou shalt not rule with rigour* 1.216 He must know, (that as the Heathen man said) this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to rule, was not given him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 nor 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to look stately and to call men as he list, and much lesse for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to constrain men to his own minde in a proud nature by con tumelious words, and tyrannical deeds, in every Christian, all 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 excesse of anger, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 bitternes* 1.217 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 crying out, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and railing, ought to be far from the meanest, and ther∣fore* 1.218 from him that is in the highest place, who ought to be an example to others. Solomon counselleth the governour, that he be not tanquam leo rugiens, as a roa∣ing lion over the people: and the son of Syracides advise is, Be not a lion in thy 〈◊〉〈◊〉 nor frantick among thy servants. The Prophet compares evil rulers to roar∣ing* 1.219 lions, and corrupt 〈◊〉〈◊〉, to evening wolves, which which leave not the bones till the morrow. Therefore good governours must expresse moderation, for as Saint

Gregory saith, Summum in regibus bonum est, in subjectos non saevire, It is the chief commendation of a governour not to be sharp towards his subjects.* 1.220

The third 〈◊〉〈◊〉 is, he must not like Saul begin well, and ena ill. It is said of Saul king of Israel, that he had raigned two years over Israel, when he had raigned far more, because the 〈◊〉〈◊〉 two years he raigned well, and after did degenerate, and so now, usually governours are careful to rule well at the first entrance into their government, but afterwards post 〈◊◊〉〈◊◊〉, after Neros five years, like* 1.221 the Princes in Ezekiel, that account the city as a Caldron. and the people as flesh in the midst of it.

Now for the better enforcing the observation of these four rules upon superiours, and that as it is in Daniel, they may know that the most high ruleth in the kinndoms of* 1.222 men, and giveth it to whomsoever he pleaseth. There are six reasons laid down to∣gether in the 82. Psalm.

1. The 〈◊〉〈◊〉 is verse. 1. God stands among them, he stands in the congre∣gation of the mighty, and judgeth among the gods: from whence he infers the 〈◊〉〈◊〉 vers. 2. How long wil you give wrong judgement, and accept the persons of the* 1.223 ungodly; seeing (as in the precedent verse) God standeth among you, and seeth* 1.224 your actions, and not onely so, but is a judge among you, and will exact an ac∣count of vou.

2. The second reason (in the next two uerses) is grounded upon the end, why this [ 3,4] power is committed to them. To defend the poor and fatherlesse, them that be in need, the poor and weak: and not to oppresse them, their power is contra 〈◊〉〈◊〉 non contra 〈◊〉〈◊〉, not against men, but sin.

3. The third is from the evil consequences that will follow if they do not ex∣ecute [ 5] justice. In the fift verse he tells them, well, chuse you, if you will be willfully ignorant in tenebris ambulare walk in darknes, do so. But this will follow by your ignorance, all the foundations of the earth wil be out of course, concutientur omnia fundamenta, all things will go to wrack, you will bring all out of order by it.

4. The fourth is because their power is not absolute, but onely delegate verse 6. [ 6] I have said you are gods, indeed you are none. The meaning of this place is expounded by Christ himself, John 10. 35. They are called gods, because the word of God came to them, that is, they had commission from God; there came a commission from God to you, it was but a delegate power, therefore you are not to rule absolutely and simply, but by commission, for you have a superiour, and God will have an account from you.

5. And for abusing that commission, you shall die like men, there shall be no differ∣ence [ 7] in your death from other, but (he straitway correcteth himself) you shall fal* 1.225 like Princes, you shall not die like ordinary men, as it is in the book of Wisdom. potentes potenter punientur, mighty men shall be mightily tormented.

6. Lastly, because they have sought themselves by this honour which God had [ 8] bestowed upon them, therefore God will arise and take his inheritance into his own hands, (which they have neglected) and he will judge the earth himself, as it is vets. 8. which is more fully expressed by the Prophet 〈◊〉〈◊〉, they have 〈◊〉〈◊〉 the fat, and clothed themselves with the wool, they killed them that are fed, but they themselves fed not the 〈◊〉〈◊〉, that is, they have bin content to receive the ho∣nour,* 1.226 but have not 〈◊〉〈◊〉 the duty, God will arise and take his inheritance into his own hands: he willdischarge the duty himself.

There are two questionss concerning obedience to superiour to be resolved, before we enter upon the particular duties, necessary for the right understanding of that which follows: because in the handling of those particulars we shall have occasion to treate of obedience.

1. Whether inferiours owe any honour to one that is evil. The resolution of which must be affirmative, according to that of the 〈◊〉〈◊〉 to the Romans, where* 1.227 the Apostle reasoneth in the like case. That the unfaithfulnes of man cannot frustrate the promise of God: and so it must be said in this case, that the wickednes of man can∣not* 1.228 take away the commandment, nor make voyd Gods ordinance. And Gods ordinance it is for the powers that be, are ordained of God as the Apostle speaks. There∣fore it is not the evil of the person that can make voyd his ordiuance.

Now evill is taken two wayes, it is either Culpae or Poenae of sin or punishment, and so superiours may be evil in both respects, and yet obedience is due.

1. For the penal evil; as when they are rough and froward. Saint Peter chargeth servants to be subject to 〈◊〉〈◊〉 masters, not onely to them that are good, but to the 〈◊〉〈◊〉.* 1.229 We have an example of this in Hagar Sarahs maid. It is said, that Sarah dealt* 1.230 hardly with her, yet the Angel (meeting with her after she fled from her mistris for her hard usage) willed her to return to her mistris, and submit her self to her. [ 9] And as it was with her in a family, so hath it been in the common-wealth; for we see how roughly Saul used David, and how he sought his life without cause, yet he departed not from his obedience to him, nor would offer him any vio∣lence, when he had him at an advantage in the Cave, his heart smote him for cutting the lap of his garment, and as it is in Psalm 120. 8. He 〈◊〉〈◊〉 for peace when his ene∣mies* 1.231 were for war.

2. For the other of fault. As the froward and curst Magistrate is to be honou∣red,* 1.232 so the wicked also; for as it is God that in his wrath denieth us a Prince,* 1.233 and as Hoseah saith, they shall say, we have no king, because we feared not the Lord, what should a king do unto us, so it is he that in his anger giveth a king, as he pro∣fesseth by his prophet.

And many times the fault is in the people if the king be bad, It is for their* 1.234 sins that the hyppocrite raignes, and the People are ensnared, as Elihu in Job speaks: and therfore where people choose themselves kings or rulers, rejecting the lawful governours, to whom the government rightly belongs; or looking at their own benefit, or liberty, rise against their lawful Princes, and change the govern∣ment, not proceeding in the fear of God, nor looking at his glory, but at them∣selves, God punishes people by those rulers they have set up.

They have set up a king but not by me, they have made Princes, and I knew it not,* 1.235 saith God by the Prophet. And as it is in the same chapter, because Ephraim 〈◊〉〈◊〉 made many altars to 〈◊〉〈◊〉, altars shall be unto him to sin: so God saith concerning wicked rulers, seeing people will have such, God will plague them with the same; people must therefore be subject to evil rulers, because by their sinnes they have brought them upon themselves. And besides though they be evil yet as Solomon saith, The heart, of the king is in the hand of God, who can guide it as he pleaseth, as the river of* 1.236 waters; and as he sometimes moves evil kings to make good decrees, as Balthazar* 1.237 and Darius, and so sometimes permitteth Sathan in somethings to prevail over a good king, as over David when he numbered his people And as he may for a time leave a good Prince, so from others sometimes he may quite take away for ever his good spirit, and send an evil spirit as he did to Saul. So that it is all one with* 1.238 God, to make an evil Prince good, and to set an evil prince over the people at first. And though he set an evil king over the people, yet as in the case of 〈◊〉〈◊〉, God hath given him the kingdomes, and it was his will the nations* 1.239* 1.240 should serve him. And the king of Assur is called the 〈◊〉〈◊〉 of Gods wrath, as purpose∣ly* 1.241 sent by him to correct the people: and because it is his doing, therefore the people are by the Prophet commanded to pray for Nebuchadnezzar, under* 1.242 whom they were captives, and to submit to him, and obey him. So likewise in the new testament, the Apostle willeth, that prayers be made for governours,* 1.243 though they were not Christians then, and Saint Peter commandeth all men to ho∣nour* 1.244 the king which then was Nero, to whom saint 〈◊〉〈◊〉 appealed from his deputy, though he were one of the greatest tyrants that ever was.

But this must be added out of Chrysostome, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that whatsoever honour we attribute to such evil Princes, is not to them as men; but to God himself, and in reverence and obedience to his ordinance, not barely 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to the person, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to the vizard that God hath put upon him: or if to the person (as it cannot well be conceived otherwise, for the person and of∣fice must not be severed) yet not to the person barely for it self, but to such a person as it is vested and clothed with authority from God.

We may see this in the case of Mordecai, when Haman advised the king, what should be done to the man whom the king would honour, which was to* 1.245 put on the royal apparel. &c. upon him. It is plain, that the honour done by the people to Mordocheus was in respect of the kings robes upon him; and so are we

to conceive of evil judges, governours, rulers, and Princes, that they weare but Gods robes, and Gods crown, for which onely we are to give honour to the person.

The heathen embleme was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 An Asse loaden with the Image of the Goddesse Isis, to which the people fell down and did reverence; but the inscription was, non tibi, sed religioni, not to the Asse, but to the Goddesse. To this we may adde in thelast place, that be a government never so bad, yet it is far better then to have none at all: as, Tyrannie is better then Anarchy, where there is no ruler at all. And better it is to live under one Tyrant, then under many, under an Oligarchie then in Anar∣chy;* 1.246 for thouhg as the prophet saith, God gave his people a king in his anger, yet he took him away, and left them no head or ruler, how? in his wrath or fury, which is the extremity of anger. The punishment is greater to that land, where there is no king at all, then where there is a bad one.

The second question goes a degree further, and that is, 〈◊〉〈◊〉 malo, in malo,* 1.247 〈◊〉〈◊〉 ad malum sit obediendum, whether a man is to obey an evil man in an evil thing, or whether a man oweth absolute obedience (as they call it) to an evil superiour? The answer to this is negative; for that which they call absolute obedience is due to to God onely. For the clearing of this point, it is first to be considered, whether he that commands be nobis Rex: for every one is not a Ruler: the robes qua∣lifie him not so far, but as he is our king, and no farther, then quatenus nobis im∣perat, as he rules over us, or hath right to command us.

1. For the first entrance into this question, we are to embrace the rule of the fathers. They say, that lex charitatis the law of Ghrist did not abrogate legem 〈◊〉〈◊〉 the law of nature, and therefore it is good reason, that the law of nature, upon which the authority of fathers and mothers is grounded, should not weaken; but strengthen the law of God. We cannot say, when we do evil, that the law of nature is the cause, or that the law of nature which requires obedience to parents, can war∣rant our disobedience to the law of God.

2. The second thing is this. That because, as we shewed before, Princes are called Gods, because the word of God came to them, Joh. 10 35. 〈◊〉〈◊〉 their* 1.248 authority is not absolute, but by commission, as delegated from God, and therefore in the Proverbs, the wisdome of God, which is the word of God (the second person in Trinity) saith, per quod, per me Reges regnant, by me kings raigne: now id per quod res est, that is the essence of it; so every superiour hath somewhat that giveth the essence to him, as he is a superiour, and that is the word which gives him commission. Now as in the case of Saul, Samuel tells him, because thou* 1.249 hast rejected the word of the Lord, the Lord hath rejected thee. When a Magistrate wholly casteth aside the word of God, if it be cleere and evident, that his com∣mand is contrary to his commission, he ceaseth in that particular command to be our superiour, 〈◊〉〈◊〉 his commission extends not to command against God: and therefore though in other things he must be obeyed still, and his commission continues in force for other matters, yet in that wherein he acts without or against his commission, he must not be obeyed.

Now for the better and more prospicuous handling of this, we shall do well to take notice of the word in the original, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Shelabim, which signifies degrees, and in Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 order.

3. In order there are two things: there is summum or 〈◊〉〈◊〉, the topp, in respect of which all the rest are but as steps or stayers. So that step is better which is neereer to the top: and then there is a series a line coming down from the top, where∣in every one is placed in their 〈◊〉〈◊〉 order or rank, according to their calling, as on several steps or stayers, one under another, God being the highest, and on the next step under him kings and Princes, and so others in their order; and in this series there are bounds to limit all persons, beyond which if they exceed, they transgresse. (For God onely is without bounds being infinite and superiour to all.) Now these may be referred to two.

1. When a mangoeth aside from that summum principium, the top, and that is, when he doth accedere or recedere, go 〈◊〉〈◊〉 neerer to it, or down further from it, then his rank, then he breaks the 〈◊〉〈◊〉 or order, and exceeds his limits, in which respect we are still to keep our station, and rest in our places, and so we shal

be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, such as keep order, though the Superiour do not.

2. Because every step hath a certain breadth or latitude, set and lmited by bounds on both sides, then he transcends the nature of a Superiour, that prescribes any thing beyond those bounds: as if the Prince of this land shall command any thing to be done in those countreys, where he hath nothing to do. Or if I be bound to obey a man, whose power is onely in spiritual things, I am not by the same reason to obey him in temporals, whereof he hath no cognizance, he is not to command out of his series, he must not recedere a principio. But if a king or ruler observe these two points of order, that he do not leave his series, nor recedere a principio, we are absolutely to obey him.

It is said in the Gospel. No man can serve two masters, God and Mammon; because* 1.250 their commands are contrary; but the case here may be thus reconciled, Dominus & servus, God and the Prince his minister, are but one Agent; because there is a sub∣ordination. In this case there is but one master, till the Prince break the order himself, and be a master against order, and do erigere altare contra altare, erect one altar against another. For it is in order as it is in nature. The Prince is the chief mover and Com∣mander, others command under him. Now in nature heavy things descend: and if on any occasion ad conservationem universi, they do break their natural course and ascend, this is out of order, yet is requisite for a greater good of the universe. So is it in matters of the Commonwealth. If the inferiour Magistrate command one thing, I must not obey him, if a superiour Magistrate command another, for a greater good of the whole land. Some are of more honourable estate then other, and the higher place any one hath, the more honour he hath, and in that respect the greater duty belongs to him. Festus was honourable, yet Nero more honourable, and if S. Paul* 1.251 fear that Festus will break order, he will appeal to Nero. And we see, if a man be be∣fore a Judge of an inferiour place of judicature, he is free from him, if a 〈◊〉〈◊〉* 1.252 come from a superiour Judge to take the matter into his hands. And so when the first mover of all, God, and his word or command cometh, it gives a supersedeas to all other commands, and appeal is to be made to him.

Our Saviour in another place saith, Be not afraid of them that kill the body. In* 1.253 which place it is plain, that his meaning is, that though we should not break off our obedience from those that have that power, as long they keep within their series, yet if once they break order, then fear them not, but him that after the body is killed, hath power to cast the body into hell, which is God; otherwise the caveat were needlesse. And the conclusion in this point is, to say with S. Peter and S. John, when the Priests commanded them to preach no more in the name of Jesus, Whether it be right in the* 1.254 sight of God, to hearken to you more then unto God, judge ye. And when they would not take this for an answer, but urged them as before, they plainly told them,* 1.255 Deo potius 〈◊〉〈◊〉 hominibus, we ought to obey God rather then men.

The reason of this standeth thus. God hath taken order for the inaugurating of every son of his, into his politia or government; for our 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 must be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, our conversation must be in heaven; as the Apostle speaks: and in another place, we should* 1.256 be fellow Citizens withthe saints. A childe is no sooner born, but fertur ad baptismum,* 1.257 he is carried to baptism, so that he is no sooner in the world, but he is presently sent out again: for there he renounceth the world, and giveth it over, and conse∣quently he is to receive his laws from heaven, his first oath being sacramentum mili∣tare, to fight against the world, flesh and Devil. And in this respect it is, that men cannot recede or go backward from their first vow.

If therefore a superiour command extra seriem suam, out of his order. we must re∣member our first vow, and disobey him; but in regard of that which hath been said, that God and he are but one Agent, in whatsoever lawfully he commands, we must give him chief and especial honour and obedience. Let him command out of his line, then God and he are two Masters: and God of the two is to be pre∣ferred.

We have examples in this kinde. For the first Commandment which requires the love of God before and above all others, if father or mother, or any superi∣our command any thing contrary to our love we owe to God, we are not to obey; for our Saviour saith, He that cometh to me, and hateth not father and mo∣ther, is not worthy of me. He expounds himselfe elsewhere by plusquam* 1.258

me; he that 〈◊〉〈◊〉 father or mother 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, above me, &c. they are to be loved, but* 1.259 lesse then Christ; for as 〈◊◊〉〈◊◊〉, a lesser evil, is called good in respect of a greater, so minor dilectio, a lesser love, is called hatred, in respect of major dilectio, a greater love: for bonum quod impedit majus bonum, in 〈◊〉〈◊〉 minus est diligendum, that good which hinders a greater good, is lesse to be loved: and so is superiours prove a hindrance to keep us from God, our love to them must give place to our love to God.

2. For the second Commandment. God the great superiour took order, men* 1.260 should not bow to any image: Nebuchadonozor a superiour, a Prince, commandeth the contrary, and his command is out of order, for he commanded that every man should fall down before the golden image, at the sound of the trumpet. There was a disobedience to his command, which was no disobedience at all; for disobedience* 1.261 is not but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in order, when things are commanded in order; and Nebuchaed∣nezzar had transgressed that order. Darius also signed a decree out of order. For God commands that prayer should be made to him, and Darius commands, that no prayer be made to God for thirty dayes space. Daniel (contrary to the kings decree) prayeth to God: the king brake order, and Daniel did not. This was not disobedience in Daniel, but obedience to the second commandment, the disobedience was in Darius.

3. In the case of the third Commandment. The Gibeonites obtain (though craftily)* 1.262 a league with Joshua, confirmed by solemn oath, and he and the Israelites preferred the religion of their oath, before their oversight, to the time of Saul, who made the Israelites to break it; but this was unlawful, and irregular obedience, and therefore the people were punished for breaking this order with three yeers 〈◊〉〈◊〉, and seven* 1.263 of Sauls sons were put to death for it.

4. For the fourth Commandment. God commanded the Jews to sanctifie the* 1.264 sabbath. Antiochus commandeth the prophaning of it. 〈◊〉〈◊〉 and others disobey* 1.265 his command and prospered, but Antiochus died miserably. So God gives command* 1.266 for honour and maintenance of the Priests, Ahab commandeth them to be slain: but Obadiah obeyeth him not, but hid them in caves by fifty and fifty, and he thought* 1.267 himself not disobedient.

5. This fifth Commandment enjoyns honouring of father and mother, yet we see, because Maacha mother of Asa had gone out of her order, usurping the crown, which of right did not belong to her, he, taking occasion from her idolatry, deposed* 1.268 her from her dignity, without disobedience to this Commandment,. The Scribes and Pharisees (notwithstanding this Commandment) go out of order, and say, that though a man honour not father or mother, if he offer to the Corban, he shall be excu∣sed:* 1.269 but our Saviour condemns their breach of Gods law herein.

6. In the sixth Commandment God saith, Thou shals not kill. The 〈◊〉〈◊〉 of Egypt* 1.270 commands the midwives to kill. They disobey and are rewarded by God. 〈◊〉〈◊〉 com∣mands* 1.271 the people to cast their males into the river, but Moses parents keep him by* 1.272 faith, and hid him three moneths, and were rewarded for it. And Saul commanded* 1.273 his servants to kill the Priests, but they refused, and their refusal justified. Here the* 1.274 Superiours went out of the line, and therefore no obedience due to them in these par∣ticulars.

But on the other side in obeying them out of order; we see that 〈◊〉〈◊〉 is con∣demned* 1.275 for 〈◊〉〈◊〉 Vriah in the front of the battel to be 〈◊〉〈◊〉, though it were up∣on the receipt of King Davids letters. So are the souldiers for putting the children to death at Herods command. And the minister of Ananias for smiting S. Paul con∣trary* 1.276 to justice at the command of Ananias.* 1.277

7. To the seventh Commandment. David having gotten 〈◊〉〈◊〉 with childe,* 1.278 commanded Vriah to have gone to her, that he might have been thought to be fa∣ther* 1.279 of the childe, but he would not obey. On the contrary, Absalom went in to the Concubines of David.

8. In the case of the eigth; we see no blame or imputation laid upon Naboth for* 1.280 denying his vineyard to 〈◊〉〈◊〉: but 〈◊〉〈◊〉 is threatned by Eliah the Prophet.

9. In the ninth it is plainly recorded to posterity for a grievous sin in the Elders and Nobles that obeyed 〈◊〉〈◊〉 in 〈◊〉〈◊〉 case, in bearing false witnesse, or procuring* 1.281 some to do it against him. And in those that at the command of the high Priest bare* 1.282 false witnesse against our Saviour.

We will add one example more. We see may the practise of 〈◊〉〈◊〉 God before Parents in our Saviour, who most perfectly fulfilled the Law. And that in two an∣swers* 1.283 of his. The first to father and mother, when his mother at her return finding him, in a manner reprehended him, saying, Why hast thou so 〈◊〉〈◊〉 with us? His answer was, Wote you not that I must be about my fathers businesse? not meaning 〈◊〉〈◊〉, but Gods: he was to prefer his first, and then theirs. Vbi 〈◊〉〈◊〉 impediunt, ibi conveniens est, sed quando impediunt, cave ne, &c. when our earthly fathers and governours be not our hindrance in executing Gods commands, then it is but meet and convenient to do theirs: but when they shall hinder us from doing them, take heed how you neglect one to do the other. In this case obedience is disobedience.

His second answer was to his mother alone, when he being with her at a marriage,* 1.284 and she telling him there wanted wine, answered, Woman what have I to do with thee? which as S. Augustine saith, at the first sight may seem to be harsh; but making this objection to himself, 〈◊〉〈◊〉 venerat ad nuptias 〈◊〉〈◊〉 doceret matres contemnere? Did our Saviour come to the wedding to teach children to despise their mothers? He answers himself by another question. What did Christ take of his mother Marie? wherein was he 〈◊〉〈◊〉 to her? he took from her his flesh, and she would have him do a miracle; could he have wrought a miracle by his humane nature? No, but as he addeth, Miraculum facturus non 〈◊◊〉〈◊◊〉 secundum in∣firmitatem 〈◊〉〈◊〉, sed secundum majestatem divinam, being to work a miracle, he could not do it according to the infirmity of his humane nature, but according to his divine majestie, and that was out of her latitude. And therefore goeth on, quod in me tu genuisti non potest facere 〈◊〉〈◊〉, a miracle could not be done by vertue of any thing I had from thee: yet afterwards when he suffered on the crosse, he acknow∣ledged her to be his mother, as he was man, and so provides for her.

To conclude this point out of that which hath been said, We must sub∣mit* 1.285 to our Superious, as S. Peter saith, how? for the Lords sake: and in that which is right and just. We must not prefer our honour or duty to them, before religion* 1.286 to God. S. 〈◊〉〈◊〉 saith (upon the words of our Saviour) He that loveth father* 1.287 or mother more then me, is not worthy of me. Ne quis 〈◊〉〈◊〉 Religioni 〈◊〉〈◊〉, &c. lest any man should prefer love before religion, Christ addeth, He that loveth father, &c. Order is necessary in all our affections. After God, love thy father, thy mother, thy children. But if there comes a necessity that the love of parents or children come in competition with the love God, and both cannot be observed, we are to prefer the love of God before the rest: and concludes, Honorandus generator, sed prae∣ponendus Creator, our parents are to be honoured, but our Creator is to be pre∣ferred, &c.

But withall, lest we go too far on the one side, it is very necessary that we search not too narrowly, or inquire too precisely into the commands of our Superiours, but* 1.288 rather, if it be in our power, obey. We see 〈◊〉〈◊〉 being commanded by the King to number the people disliked it at the first, as seeing no reason to do it, yet because it was a thing indifferent, he did it. And in doubtful matters or indifferent this is the rule, rather to obey then oppose.

Again in matters unjustly commanded, if they be not expressely against the will of God, there may be a just obedience. We see it in our Saviours own case. The tri∣bute gatherers demand tribute of him, though of the linage of David, and in that respect exempted. He asketh Peter, Do they use to receive tribute of strangers, or of their own children? when Peter had answered him, that they used to receive it of* 1.289 strangers, Christ replyed, then are we free: but lest we offend them, go and cast thy angle, &c. and pay for thee and me. So when men will take from us, it is better to yield, and to redeem our peace (as he did) with yielding just obedience to an unjust command, Vt illum reum faciat (saith S. Augustine) iniquitas imperandi, me 〈◊◊◊〉〈◊◊◊〉 parendi; my readinesse to obey, makes me innocent, when his 〈◊〉〈◊〉 comands make him guilty.

Concerning this point of obedience to superiours, the resolution of all Casuists and* 1.290 other Divines is, That as absolute obedience is due to God alone in all things without* 1.291 exception, because his will is the rule of what is just, so to other Superiours, obedience is due in all things, which are not evidently contrary to the Command of a higher power,

or evidently without the limits and bounds of their authority. Thus Thom. 2. 2. q. 104, a, 5. Cajet. ibid. The Summists in verb. Obedientia. Cessius de justitia & jure lib. 2. cap. 6. dub. 4, 5, 6. Valent. 2. 2. disput. 7. q. 3. p. 2, &c. whence it follows, that the highest power under God being in Kings and Princes, therefore Obedience is due to them in all things which are not evidently forbidden by God. So that Subjects are not to busie themselves about the thing commanded, to know particular reasons for the lawfulnesse, but, if after moral diligence fit to be used in all actions of weight, it appear not un∣lawful or forbidden by God, they ought to obey; and the reason is evident; because the Superiour hath his commission from God, and so his commands are to be looked upon as proceeding from God whose Deputy he is; and therefore they are sufficient ground and warrant for our obedience (God having commanded us, so frequently in Scripture to obey our King) unlesse it appear cleerly that he exceeds his commission, and that his com∣mands* 1.292 are crosse to the immediate commands of God.* 1.293

I say cleerly and evidently, because in things doubtful we ought to obey (the command of a superiour being a determining of the doubt) for though its true that no man ought to do any thing with a doubting conscience, for whatsoever is not of faith is sin, Rom. 14. yet the Command of a Superiour is sufficient cause to remove the doubt, he being Gods deputy to resolve us in doubtful cases, so that his command is a resolving of the doubt, after which we ought no longer to doubt. For as S. Bern. saith, Ipsum quem pro Deo ha∣bemus,* 1.294 in omnibus quae non sunt aperte contra Deum, tanquam Deum audire debemus: Him who is in Gods stead to us, we ought in all things which are not plainly against God, to obey as God himself. And S. Augustine saith, that a man may justly obey an unjust Prince commanding a thing doubtful, (he instances in war) si quod jubetur vel non esse contra praeceptum certum sit, vel utrum sit, certum non est, if either it be certain that his command doth not crosse any command of God, or uncertain that it doth. For herein we more certainly obey God himself, when we obey the certain com∣mands of his Deputy, whereas, obeying a doubtful command of God, we certainly disobey his Deputy, and by consequent God himself; and therefore according to that rule, in dubiis pars tutior eligenda est, in doubtful things its best to go the safest way. Its more safe to obey then disobey, for it is certain, the thing is commanded by Gods De∣putie, and uncertain that God hath forbidden it (as is supposed in all doubtful cases) and so by disobeying we run into a certain sin of disobedience to God in his Deputy, to avoid an uncertain sin against God immediately.

Besides, in dubiis melior est conditio possidentis, possession is a good plea when the case is doubtful, and therefore the superiour being in possession of his authority ought to be obyed, in what he commands, though it seem doubtful to us; for Quisque praesu∣mitur esse bonus, donec constet de contrario, and so the commands of superiours must be presumed to be lawful, till the contrary plainly appear: he that is not against us, is for us, Luke 9. 10. So that they take a wrong course and perplex their consciences that say, this is unlawful, for where is it commanded in Scripture; when as they ought to say, this is lawful being commanded by my superiour, for where is it forbidden in Scripture. For though the command of a Superiour cannot make that lawful in it self, which is for∣bidden by God, yet it may enable me in a doubtful case to do that lawfully, and accepta∣bly, which without such a command had been sinful and lyable to punishment. Conscience indeed is a judge immediately under God, yet as Alex. Halen saith, it is so onely in such things as are immediately commanded or forbidden by God, but in other things which God hath left to authority, it must be guided and regulated by authority: and this doctrine is so necessary in praxi, as Suarez well notes, for the preserving of government, and pre∣venting of sedition, that publick peace cannot otherwise be maintained. Neither let any say It is against my Conscience; for what is onely doubtful, is no more against the Con∣science, then with it, and when the scale hangs even, as in doubtful cases, if the weight of authority will not turn the scale, either the authority is made very light, or there is some fault in the beam, as one saith. Nay suppose they do not well in commanding, yet so long as there appears no sin in obeying, Tolle quod tuum est, & vade, (as S. Bernard saith) take what is thine, and go thy wayes, thou shalt not be accountable for the evil that follows. The excellency of Obedience is to look at Gods will represented to us in his sub∣stitute, which may make the same act, which it may be was sinful in him that commands, become an act acceptable and rewarded by God in him that obeyes.

CHAP. V.

The first Combination, between man and wife. The special end of Matrimony, implied in three words. 1. Conjugium. 2. Matrimonium. 3. Nuptiae. The office of the husband. 1. Knowledge to govern his wife. 2. Conjugal love. 3. To provide for her and the family. The wives duties answerable to these, officia resultantia, Duties arising from these. The duties of Parents and children. The duties of Masters and servants.

Now concerning particular duties between superiours and inferiours, first we shall handle the duties of those which constitute a family, and then of others, where in the family both Heathen and Christians make three relations or com∣binations. 1. Of the husband and the wife. 2. Of the Parent and the child. 3. Of the Master and the servant.

1. The husband and wife stand first in order. 1. because the husband is paterfamilias, the father of the family, and the wife materfamilias the mother of the family. 2. because God kept this order in the Creation, he made man and wife before sons and daughters. 3. Because not onely children and servants, but Magi∣strates and al other superiours arise from this primitive combination between man and wife, and the first subjection or subordination of an inferiour to a superiour (from* 1.295 whence al other have their rise) is that of the wife to her husband, whom Saint* 1.296 Paul requires to submit or be subordinate to the husband in the Lord 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c Let them be subordinate to their own husbands. 4. Because though there be a natu∣ral relation or conjunction between father and son; yet there is a neerer between man and wife, she was made of his rib, and God hath commanded a man to leave father and mother and cleave to his wife: therefore we shall give to this the first place.

And because, as the Ethnick said well 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 we must first learn when we are yong what we must practise when we become men: therefore though we be not now in the state of marriage, yet the knowledge of these duties may* 1.297 be useful to us for the future.

And before we speak of this combination between man and wife, it will be need∣ful first to consider the special ends of Conjugal society, which are two. The first con∣cern God, the other the parties themselves.

1. The first is, that 1. Seeing God made a promise to Abraham that in his seed* 1.298 all the families of the earth should be blessed; every paterfamilias, father of a family ought to ayme at this, that his family may partake of this blessing. And second∣ly, that he do monstrare pietatem, shew piety at home, and labour to make his family* 1.299 godly, this being the way to attain the end, blessednes.

2. The secondary ends, which concern the parties themselves, may be gathered from three words in Latine which the bond of wedlock is expressed by. 1. Conjugium. 2. Matrimonium. 3. Nuptiae: whereof two signifie what was before sinne came into the world: and the last, what did follow after sinne; and in these ends are some mutual duties implied also, which concerne both.

1. The first is Conjugium, which is the fellowship of one yoke, when two draw one yoke together, Hence it appears, that mutuum auxilium. The mutual help, benefit and comfort, which the one ought to have by society with the o∣ther, is the first end of this conjunction, that they might be better, then if they were alone. And therefore (as you may see) it was Gods purpose before copulation* 1.300 was mentioned, to provide a Help for Adam. And hence it is, that the word maritare to marry, or to joyn a woman to a man, came to signifie the setting of vines to elmes or other trees, to make them grow and thrive better. Now we must not conceive, that God in this first institution accounted solitude to be a sin, for then there was no sin; but because it was a lesse felicity, a lesse blessed estate then society, therefore he thought fit to make sociam a fellow to Adam, and in that re∣spect he saith. it is not bonum not good for man to be alone, as also having re∣gard

to the time, when the world was yet empty: whereas in these times, when the world is so well filled; and in some places over full, society is not so needful. In which respect the Apostle seems to set down the plain opposite conclusion to this. Bonum est 〈◊〉〈◊〉 non tangere, it is good for a man not to touch a woman; which is to be understood* 1.301 in a diverse respect because of the present trouble of the Church, which was then under persecution, and not otherwise: for in several respects that may be good at one time which is not at another; for otherwise when sin entred, there was more need of the help of society, in regard of sin to be avoyded, the imperfections of old age, diseases, and infirmities &c. It was very convenient there should be a* 1.302 yoke fellow. And therefore it is that God saith, that a man should for sake father and mother, and cleave to his wife, and they shall be one 〈◊〉〈◊〉. which shews the necessity, as well as the neernes of this conjunction: and hence the Prophet termes the wife a companion and wife of the covenant. There is a league between them, wherein they promise mutual help. This conjunction, and the indissolubility of it, our Sa∣viour* 1.303 mentioneth in one verse, they are no more twain, but one flesh; what therefore God hath joyned together, let no man put asunder.

Now if they ought to be helpful to one another in the things of this life, we may hence argue a minori ad majus, that matches ought not to be made with Idola∣ters and unbeleevers, because they will be rather hindrances, then helpers in the best things, which concerne the soul; and therefore the Apostle exhorts, not to be unequally yoked with unbeleevers, but to marry onely in the Lord; not but that such marriages being made, are valid, for as the same Apostle saith, the unbeleeving wife is sanctified by the beleeving husband, and the beleeving man may save his wife, and so e contra; and therefore the same Apostle saith, that the beleeving husband ought not to put away the unbeleeving wife, nor the beleeving wife to leave her unbeleeving husband, but when they are free and at liberty to chuse, they should avoyd such unequal yokes: for multa fieri non debent, quae facta valent, many things ought not to be done, which yet being done, are not void, or null, but are valid and firme.

2. The second is Matrimonium, which imports another end of marriage viz that foemina fiat mater, the woman may become a mother. This was part of Gods institution before Adams fall: for he saith, Crescite & multiplicamini, be fruitful* 1.304 and multiply, and have dominion over the Creatures, yet the end is not barely pro∣pagation, as of other things, to replenish the world, but there was a higher end aymed at, to wit, the propagation of a holy seed for the enlarging of the Church, that there might be semen sanctum, and for this cause God made but one woman, though he could have created more (as the Prophet speaks) by the plenty of spirit he could have made more helps then one, but he made but one, that he might raise up to himself a godly seed. And this is one especial end of matrimony; not to fill the world, and therefore the Apostle speaking of the woman, and shew∣ing* 1.305 that sinne came into the world by her, yet saith, this shoud be a subordi∣nate means to save her, that she shall beare children, which may be semen sanctum, a holy seed, and even that sanctification shall result to her benefit, as an under means: and so not onely the increase, populi, but populi sancti, the enlarging* 1.306 of the Church, is the second end.* 1.307

3. The last is nuptiae, which imports something which came aster sin had entred into the world. For S. Ambrose saith, that nubo in the first signification hath no other sense, but tegere, to cover, as it is plain in obnubo, and the rest of its compounds; or it denotes to us, that there is aliquid tegendum &celandum, some what to be concealed and covered; and there was some cause of shamefastnes, when the fig-leaves were sowed together. The cause is, that after they had sinned, the inferiour parts, as the appetite, grew to be irregular and unruly. Whereupon, as the Apostle speaks, the devil takes occasion to tempt to 〈◊〉〈◊〉, and therefore he advises, that to avoyd fornication, every man have his own wife, and every woman her own husband, that* 1.308 so they may have Thorum immaculatum, the bed undefiled. This Solomon calls the avoyding of a strange woman, which he accounts a special part of wisdom; and so this end includes that duty of fidelity, which the one owes to the other; for un∣lesse* 1.309 fornication be avoyded, there can be no mutual fidelity. Therefore the A∣postle* 1.310 saith, that the one of the married persons hath not power over their own body, but the other: the third end then of this Nuptiae is to avoyd fornication.

So that the three general ends of this duty are first. Mutuum auxilium, mutual help denoted by conjugium; secondly, Proles yssue, signified by Matrimonium; thirdly, The avoyding of 〈◊〉〈◊〉, implied in Nuptiae, which includes fides 〈◊〉〈◊〉 to each other, specified by Nuptiae.

This for the general ends; Now for the particular duties of man and wife.

1. Now for the particular duties, the first duty of the husband to the wife is ex∣pressed in these word by Saint Peter, to live with her according to knowledge, he must know how to govern her. Because as we see in the case of the first wife, she* 1.311 was beguiled by the serpent, and seduced her husband; therefore in the sixteenth* 1.312 verse of that chapter God told her, that her desire should be subject to her hus∣band,* 1.313 and that he should have the government and rule over her: therefore she must never follow her own will hereafter, but must be subiect to her husband.

His duty therefore is to govern her. yet so, that he must 〈◊〉〈◊〉 with her, being* 1.314 the weaker vessel, and not to be bitter to her, as being heire with him of* 1.315 the grace of life, that their prayers be not hindred, and that thereby he may enjoy his own peace; for who would trouble his own flesh.

That he may rule and govern, he must be able to instruct her: for when the A∣postle saith, that if the wives would learn any thing, let them ask their husbands at home,* 1.316 it is to be taken for granted, that they must be able to teach them; lest such as creep into houses and beguile silly women, 2 Tim. 3. 6. Intrap the wife. And if she shall be carried away with blinde zeale or affection, or otherwise go astray, he must be able by wise exhortations to rectify her. We have an example for this of Elkanah, when Hannah his wife murmured and took on for her barrennes, he* 1.317 pacified her with this wise speech. Am not I better to thee then ten sons: withal he must so strengthen himself, that he be not seduced as Adam was by Eve, nor be too credulous of her reports, as Potiphar was when he put Joseph in prison upon a* 1.318 false accusation of his wife, nor omit any necessary duty required by God, though she be offended at it, as Zipporah the wife of Moses was at the 〈◊〉〈◊〉 of* 1.319 her son. Nor hearken to her in a bad cause, as 〈◊〉〈◊〉 did to Jezebel. Or if she be like 〈◊〉〈◊〉 that scoffed at David for his zeal in dancing before the 〈◊〉〈◊〉 of God, he must by his knowledge and wisdom be able to instruct and reform her in the spirit of meekenes.

And as in the first place government with knowledge is required in the 〈◊〉〈◊〉, so submission consequently belongeth to the wife, not to stand upon her own wil or wit, but to submit her self to her husband. For seeing by her own confession she was not wife enough to resist the serpent, but was first in the transgression, there∣fore justly was it laid upon her, that she should not stand upon her own will hereafter, but should be subject to her husband: and be governed and advised by him. This the Apostle Saint Peter calls subjection, and Saint Paul submission; which* 1.320 must be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as to the Lord: and in the same chapter he calls it fear, let the wife* 1.321 fear or reverence her husband, which shews, that as he hath the government, so he* 1.322 hath power and authority, which she must fear: and this Saint Peter vrgeth by the* 1.323 example of Sarah, who obeyed Abraham, and called him Lord. And this reason* 1.324 is given, because as God is head of Christ, and Christ the head of the man, so man is the head of the wife. Whereupon Saint Augustine saith, that as the sense of seeing is by the head, so a woman ought to seeby her husband, who is her head; yet withal he is to remember, that as she was not taken out of his head, because she must not be a∣bove him, as his master; so neither out of his feet; because she is not to be his servant; but out of his side, a latere, that she might be semper illi a latere, as his fellow and companion, almost his equal. The Heathen king Ahasuerus and his counsellers saw this duty of wives by the light of nature, when for 〈◊〉〈◊〉 diso∣bedience* 1.325 they decreed, that she should be put from her royal estate, and see the kings face no more, and that her 〈◊〉〈◊〉 should be given to another, and that no woman should presume to do the like, al this should be published by a royal decree, and that every man should beare rule in his own house &c.

This for the first duty.

2. The second duty, though it concur with the general affection of love, and be in effect nothing else, yet it hath a peculiar respect whereby it differeth from all other love, and therfore is to be specially mentioned. It is described in Gen. by* 1.326

three things. 1. That this conjugal love must make one abandon and leave those to whom he is most bound, or which are otherwise most neer and dear to him, viz com∣paratively; for this cause shall a man leave father and mother. 2. That as they must leave all others, so they must constantly cleave, and adhere to one another, as is expressed by the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 aahasit, conglutinatus est, to cleave, or be glued together 3. This adhering must be such a neare union as makes them one, yea, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 one flesh of two; so that the love and affection appropriate to this conjunction must exceed all other. In all love there is a kinde of union, but all other union must give way to this, none so neer as this. Neither must this love be onley carnal and outward; of which Solomon speaks: Rejoyce with the wife of thy youth, let her be as the loving hind and pleasant Roe, let her breasts satisfie thee at all times, and be thou ever ravisht* 1.327 with her love, but also spiritual, according to the Apostles rule, to love her as* 1.328 Christ loved the Church: whose love, as it resembled conjugal love, in the three particulars before mentioned, in forsaking what was dear to him, father and mo∣ther &c. In cleaving constantly to his Church, and uniting himself with it, so as his Church is the body, and he the head; so this love of his was spiritual towards the Church, By which he made it without spot or wrinckle; and so the husbands chief care* 1.329 ought to be, to keep his wife sine macula & ruga, without spot or sinne in the sight of God.

And as this is required on the mans part, so the woman, to make her self ami∣able,* 1.330 ought to resemble her, that the wiseman speaks of; Many daughters have* 1.331 done vertuously, but thou excellest them all; for favour is deceitful, and beauty is vain but a woman that feareth the Lord she shall be praised. This commendation had Lydia, whom the Apostle sets forth for a pattern to other women; that she was* 1.332 one that feared and worshipped God, whose heart God opened to attend to the things spoken by Paul. This makes a woman truly amiable: for as there must be love in the husband, so there must be Amibilitas, amiablenes on her part, thereby to draw love which consists in modesty and other vertues, for as Salomon saith, A gracious (or as some read it) a modest woman obtaineth honour: for beauty or favour without* 1.333 grace and fear of the Lord, is but as a ring of gold in a swines snowt. And there∣fore* 1.334 immodest outward allurements ought to be far from them: according to the Apostles rule, they ought to adorn themselves in modest apparel, with shame∣fastnes and sobriety, not with broydered haire or gold, or pearles, or costly array, but (which becometh women professing godlines) with good works. And* 1.335 S. Peter requires, that their adorning be not in plaiting the haire, or wearing gold &c. but in the hidden man of the heart, in that which is not corruptible, even the or∣nament* 1.336 of a meek and quiet spirit, which is in the sight of God of great price. And the Apostle Paul in another place commands, that young married women, beare child∣ren,* 1.337 guide the house, and give no occasion of offence. And lastly Saint Peter would* 1.338 have them be of such conversation, that even without the word, the adver∣saries beholding them may be won and converted. So much for the second duty.

3. The third duty of the husband or Paterfamilias is oeconomical. To provide for his wife and them of his family, which if he do not, he is worse then an infidel, as the* 1.339 Apostle saith. There must be in him an honest care by just and true dealing, per 〈◊〉〈◊〉 oeconomicam by oeconomical prudence, to provide sufficient maintenance for his wife and family. It was the Patriarch Jacobs care, as we may see in his con∣ference with Laban; for when Laban vrged him to tarry still with him, his answer was, that he had done sufficiently for him already, he had by Gods blessing encreased* 1.340 his estate from a little to a great deale, and if he should still follow his busines, when should he provide for his own house. It is the Apostles counsel, that men should labour for that which is good, that they may have not onely for themselves, but also to give to others, and so rather to be beneficial to others, then chargeable. And* 1.341 the wiseman in a Metaphorical way adviseth the like. He would not have a man to* 1.342 come alwayes to his neighbours well when he is dry, but to drink waters out of his own cisterne, & fontes 〈◊〉〈◊〉 deriventur foras, let thy 〈◊〉〈◊〉 be aisper sed abroad: and to this end in the next chapter he urgeth the example of the Auts wisdome in laying* 1.343 up against the hard winter; to whom he sendeth the sluggard for a pattern, and* 1.344 calleth him wise that gathereth in Summer, that is, while he hath time. We have an

example of it, allowed by God and rewarded by man in the Patriarch Joseph, who laid* 1.345 up against a dearth, while the years of plenty lasted What a man obtains this way* 1.346 by his honest labour and industry is accompanied with a blessing from God; even this blessing that he hath true peace of conscience in what he enjoyes, his conscience shall not trouble him for unlawful gains; according to that of Solomon, The blessing of the Lord maketh rich, and he addeth no sorrow with it, viz. no inward grief of 〈◊〉〈◊〉, but rather peace and comfort. And for the wives duty it is answerable to that of the husband. The Apostle saith, that he would have her guide the house; not so much to* 1.347 provide for the house, (which is chiefly the husbands part) but to order and dispose well of what is brought into the house; which is in effect the same with that which Christ commanded the Apostles, to gather up that which remaineth, that nothing be lost,* 1.348 And this is a good quality in a woman, for though our Saviour reprehendeth Martha* 1.349 for being too much addicted to worldly cares, yet it is said by another Evangelist, that he loved her well. And it is well said by a Father: Foelixest domus ubi de Martha Ma∣ria* 1.350 conqueritur, sed none converso, ubi Martha de Maria; that house is happy, where Marie complains of Martha, but it is not so on the other side, where Martha findes fault with Maric. The Wise man at large describeth the several duties in one 〈◊◊〉〈◊◊〉* 1.351 to qualifie a woman in this kinde, and saith, that he that shall finde such a ver∣tuous woman is happy, for her price is far above rubies. And to the same purpose doth the Apostle advise women, and in the midst of his lessons to them, as a special means to observe the rest, he bids them to be as snails 〈◊〉〈◊〉, domi-portae, kcepers at home. In* 1.352 this point following the example of Sarah, of whom we read, that she was for the* 1.353 most part, either in the tent, or at the tent door.* 1.354

4. The last thing is, There must be from each of these duties, officia resultantia, duties resulting and arising, to be performed to others, viz. to each others kinred; for by reason of this conjunction between the parties themselvs, there is mutual love and honour to be given to each others kinred. We see the example on the mans part for this duty in the man of God, Moses; who when his wives father Jethro came to him;* 1.355 went out to meet him, and made obeysance to him, and entertained him and Aaron, and all the Elders of Israel. And at another time, we finde what kindnesse he offered to Hobab, his wives brother, that if he would go with him into the land of promise,* 1.356 be should partake of what good soever the Lord should do to him. Come with us, and we* 1.357 will do thee good. And for the womans part, we have an excellent example in Ruth to∣ward her mother in law, Naomi, that by no means would be perswaded to leave her, but would accompany her into her countrey; professing, that she would not forsake her* 1.358 till death. And for the shame of those that shall neglect this duty, we have an example of Caiaphas, who (though he were a wicked man, yet) honored his father in law, giving him the preheminence in examining our Saviour first, though he were the high Priest.

The second combination is between the father and the son, the parent and the child.* 1.359 And as the first duty of parents is generatio prolis, the begetting of yssue, so the first end of it is for the propagation of Gods church, that there may be semen sanctum, an holy seed, a constant succession of Godly posterity, to praise and glorifie God; for as the Psalmist saith, God appointed his laws in Israel, that the fathers might make them known to their children, that the generations to come might know them, even the children* 1.360 that should be born, and that they also arise and declare them to their children. A second and subordinate end the wise man describes, that children might be, corona senum &* 1.361 gloria patrum, the crown of their age, and the glory of their fathers, that they may have* 1.362 comfort in their age. We may observe divers excellent children in the Scripture when the parents looked up to God, and regarded that first end of generation. Isaac was born* 1.363 by promise, as the Apostle speaks, and his elder brother, was but the son of nature. In* 1.364 the next generation, Joseph, who was the blessing of Jacob, was better then the rest of his brethren. And so Samuel being vowed to the Lord, and begot in his mothers la∣mentation, was endued with wisdom, and became a comfort to all Israel. Solomon in all qualities the wisest of all, none was ever like him among the sons of men. And we may consider his birth, David after he had composed the 51 Psalm in 〈◊〉〈◊〉 for his sins, God bles'd him with this seed. So that it is not generation, but regeneration, w^ch is to be respected, not the brutish appetite, but the propagation of Gods Church which is prin∣cipally to be regarded in begetting of children, and the nurture and bringing them up* 1.365 (being born) in the fear of the Lord; for there are other generations mentioned by Solo∣mon,* 1.366 of which parents can have little comfort if the end be neglected.

Now for the duty of children answering this, they cannot paralel that of the pa∣rents in this point: for the father begets the son, the son cannot beget the father, quoniam nisi per eos non fuissent, because they had not had their being, but for their fa∣thers.* 1.367 Therefore because they cannot perform any duty answerable to that of their parents in their procreation, they must honour them as instruments of their being, both by hearkning to their instruction, as the Wise man counsels, Hearken to the instruction of thy father, and 〈◊〉〈◊〉 not the law of thy mother; and by honouring them* 1.368 tanquam 〈◊〉〈◊〉. The father must be honoured in what low condition or estate* 1.369 soever he be. We see the disobedient son called his father 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Sir or Lord. And the* 1.370 obedient son like wise professed, how obedient and dutiful he had been to his father* 1.371 for many years, though he had not done so much for him, as for his prodigall brother. Wicked Absalom coming to his father, bowed himself on his face to the ground: and King Solomon rose up and bowed to his mother. And the reason why they are to perform the greatest honour to them (next after God) is, because the greatest part of excellency* 1.372 is esse causam, to be a cause of our being.

Now if any shall be so far gone as to reject his parents, as ashamed at them, or* 1.373 mock at his father, and despise to obey his mother; if he look with a scornful eye, or with a crabbed countenance, if he do vultu laedere pietatem, mark what punish∣ment* 1.374 the Wise man saith shall be fall such; The ravens of the valley shall pick out his eyes, and the young eagles shall eat them. We may see this in the heavy punishment of Cham for deriding his father Noah, a great curse was laid upon him. The curse reached not onely to himself, but to all his posterity, being cast out of Gods favour,* 1.375 for the blessings both of this life, and the life to come.

If any shall go further, and give evil language, and reproach or curse them, His* 1.376 lamp shall be put out in obscure darknesse, that is, he is filius mortis, but a dead man.* 1.377 It was Gods will by a special law enacted by him in this very case; and much more he deserves to die, if he be one that smites father or mother, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; such a person was accounted by the very Heathen to be a greater malefactor then a murderer of others.

2. The second duty of parents, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to nourish them continually as the word signifies, and not as beasts, for a moneths space. They are not onely to take heed of* 1.378 procuring abortive births (which was a capital crime under the Law) but if after the birth there be expositio, an exposing of the childe to the world, which Hagar was* 1.379 about to do, when she cast the childe under a tree, the bottle of water being spent, if the Angel had not recalled her. If through negligence it happen to die, as the womans* 1.380 son, which was overlaid in the night; or if it come to be lame, or to lose any limb,* 1.381 as Mephibosheth, who was lame of his feet by a fall of his nurse, it is a sin contrary* 1.382 to that duty which parents owe to their children; for nature teacheth every one to* 1.383 nourish their own flesh, (as the Apostle hath it) which is implyed in that which he urgeth in another place, of providing for their family, and not be so unnatural, as* 1.384 when they ask them bread, to give them a stone, which our Saviour counted an unna∣tural thing.

Not is this nourishment all that is required of them, but they must also provide for them for the future, according to that of the Apostle, Children lay not up for the parents, but parents for the children. There is an inheritance mentioned under* 1.385 the law. If a man be not able to leave an inheritance, or means when he dies, he must* 1.386 take order to leave him an Art, which (as S. Augustine saith) is all one with an in∣heritance.* 1.387 In the choice and fitting the children to which, the discretion of the father must discern and judge of the 〈◊〉〈◊〉 of his children, to what art or profession they are most apt and fit by nature, as Jacob did when he 〈◊〉〈◊〉 his sons, with this proviso 〈◊〉〈◊〉, that they allot not the 〈◊〉〈◊〉 to God, who in his Law commanded the first∣born* 1.388 to be sanctified to him, which Hannah performed in her vow of Samuel.* 1.389

The duty of a childe answerable to this, is remuneratio, requital of benefits. This the Apostle 〈◊〉〈◊〉 requires, that children shew piety at home, and requite their pa∣rents, affirming that it is good and acceptable before God: and for those that requite e∣vil for good. 〈◊〉〈◊〉 Wise man saith, That evil shall not depart from their house. This re∣quital* 1.390 must not be only non subtrahendo, by not making away, wasting or pilfering their* 1.391 fathers goods (which is condemned as a great fault) such a son, saith Solomon, causeth shame and reproach, and is a companion of a destroyer; but by aiding them, if they want ability, for so the Apostle requires, to requite their parents, and as it follows to take

order to relieve them, that the Church be not charged, that so it may relieve those that are widows indeed, viz. which have no children able to maintain them. Our Saviour would rather have the Corban go without, then the father should want. And the* 1.392 Council of Gangra hath a severe Canon, which doth anathematize those which* 1.393 shall neglect their parents in this case. And we have the example of our Saviour* 1.394 Christ performing this part of duty, and taking care for his mother, even at his death.

This the very Heathen saw to be a duty by the light of nature; for at Athens, Children after they came to be thirty years of age, were called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Cherishers of their parents in their old age: and they had laws which were called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Stork laws; and the story tells us, that it was taken from the Storks, which (as writers testifie of them) bring every morning and evening meat to the old storks, when by agethey are not able to flie; and they young ones (when the old would drink) take them on their backs, and carry them to a river. And the neglecters of this duty in their laws, are called (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) not capable of honour; and were pronounced short lived: Homer gives the reason of one that died suddenly, that he did not nourish his parents.

To this may be added the duty which the godly have performed to their parents in their sicknesse, and at their funerals. An example we have in Joseph, who, though* 1.395 he were in a high estate, yet came to his father Jacob in his sicknesse, and when he was dead, honoured him with solemn funerals. And we may see it even in the ungodly; for though Ishmael and Esau were wicked sons, yet they thought it so great a piacu∣lum* 1.396 to neglect their duty in this point, that they concurred with their 〈◊〉〈◊〉 in the* 1.397 enterring of their deceased fathers.

3. The third duty of parents, is to bring up their children in the fear of God;* 1.398 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the fear and nurture of the Lord, as the Apostle speaks. The former dutie 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to nourish their bodies, most parents are careful e∣nough of, but this of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which concerns their souls, they are carelesse in. Men are apt enough with the mother of Zebedees children, to take care for their prefer∣ment,* 1.399 which is but a worldly care; but for the care of their souls, it is many times, and with many the least of their thoughts. Let them see their son break a bone, or the like, and they are presently much moved, but though they see them break the Law of God, it much troubles them not. If their children come to any temporal punishment, or shame, or if they be disfigured in body, or the like, they will grieve and sigh, but for any deformity in the soul, or sinful practises, whereby they incur* 1.400 the displeasure of God, they are not troubled. Therefore their duty is, 1. in the* 1.401 first place to follow Abrahams example, to incorporate them into the Church assoon* 1.402 as they can, else, as the Apostle speaks, their children are not holy.

2. After their initiating followeth their instruction: because that non recedat ab co cum senex 〈◊〉〈◊〉, quod didicit juvenis, he will not depart when he is old, from that he learned when he was young. And this instruction must not be curious or 〈◊〉〈◊〉, but after a familiar sort, and in a plain way, that may 〈◊〉〈◊〉 them with the principles of religion before they come to be auditors in the Church; lest otherwise that which they hear 〈◊〉〈◊〉 may seem strange to them: wherein they have the examples* 1.403 of Abraham and David. It was also the practise of godly parents in the new Testament.* 1.404 Timothy knew the holy Scriptures from a childe, as S. Paul testified of him.* 1.405

1. The best way to make instruction profitable is example: for as one saith very* 1.406 truely, Validiora sunt exempla quam verba, & plenius opere dicetur quam voce; ex∣amples are more prevalent then words, and a man may speak more by his action, then his* 1.407 voice. I saw and considered it well, and looked upon it, saith the Wise man, and so I received instruction. Therefore parents example must not be repugnant to what they teach; for then, armatur natura exemplo: corrupt nature is armed and strengthened by example: if their example be repugnant to that they teach, little profit will a∣rise by instruction. When the parents set the children a good example, and say, Go thou, and do likewise; or learn of me, (as Christ to his hearers) their speech and pattern together, will be very prevalent with their children.

2. Another way to help instruction is by Discipline, which the Wise man calleth* 1.408 the rod and reproof. And this it is which puts wisdom into the soul, which is kept out by folly: which as it ariseth by impunity, which the Rabbines call, Magna venefica a great* 1.409 bewitcher, so the rod of correction shall drive it away. Solomon answereth one objection

in this point, which is, I cannot love and correct too. That is not so, saith he, He* 1.410 that spareth his rod, hateth his son; hut he that loveth him, chasteneth him betimes. If you correct him not, you love him not. And indeed, in another place he scoffs at the* 1.411 lenity of those that make such objections. Withhold not correction from thy child; for if thou beat him with the rod, he shall not die: there is no fear of that, but assurance of* 1.412 two great blessings by it, as it followeth. 1. It shall liberare animam ab inferno, it shall deliver his soul from hell. And 2. Afferre soiatium animo patris, bring joy and* 1.413 comfort to the fathers heart. But with this caveat, that it be done dum spes est, while* 1.414 there is hope, 〈◊〉〈◊〉 the twig will grow so great, that it will break before it bend. S. Augustine proving out of our Saviours words to the Jews, that we must do the* 1.415 works of Abraham, tells us how we shall do them. Omnis qui trucidat filiorùm vo∣luptates, tale sacrificium offert Deo, quale Abraham: he that kills pleasure in his children, offers such a sacrifice to God as Abraham did. If he kill 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which the Apostle speaks of, those lusts which bud and spring up in young men: this will prove an acceptable sacrifice. It is recorded as a blemish to David, that he never dis∣pleased Adonijah, 1 Kings 1. 6.

To conclude this point, the last part of his duty towards them, is prayer, and that particular kinde of prayer, which we call benedictio, blessing them, which makes the rest effectual and 〈◊〉〈◊〉; else God will curse them. We see the practise of getting* 1.416 this blessing for Jacob by his mother, which took effect in all his off-spring. And we* 1.417 have the example of Jacob blessing his children, and Davids blessing and prayer for* 1.418 Solomon. And the curse of Noah which took the contrary effect in Cham.* 1.419

The childrens duty answerable to this, is to obey and hearken to the instructions of their parents: for as the Heathen saith, Pudor est, pudorem esse ei &c. it is a shame that we should be a shame to them, to whom we ought to be a comfort: and seeing that the* 1.420 Holy Ghost saith, that children should be a crown to their parents, it were a great shame* 1.421 to be a crown of thorns to them. The Wise man saith, that a wise son maketh a glad* 1.422 father: whereas contrariwise he tells us; that a foolish son is a grief to his father, and* 1.423 bitternesse to her that bare him. And he that begetteth a fool, doth it to his sorrow, and the* 1.424 father of a fool hath no joy. And therefore he would have this precept laid as a foun∣dation* 1.425 in their hearts: My son keep thy fathers commandment, and forsake not the law* 1.426 of thy mother: and perswades children, to receive instruction and knowledge, preferring it before silver and gold. This is the first part answerable to the fathers.

The next is, they are to imitate the fathers example being good. It is said of Solo∣mon, that he walked in the steps of his father David: and the Prophet Esay 〈◊〉〈◊〉* 1.427 the people to take Abraham for a pattern.

And in the last place, that they subject themselves to discipline, according to that of* 1.428 the Apostle, where he saith, we have had fathers in the flesh, which corrected us, and we gave them reverence: this is it which puts a difference between a natural son and a bastard. This also we are to take by the way, that as the regarding of that we are taught is one part of our duty; so another is obedience in the practise of it; not in regard of that which the law of God expressely commandeth, for that is not thanks∣worthy: but in matters also of indifferency. The Rechabites were forbidden by their* 1.429 father Jonadab to drink wine, (a thing indifferent) and they kept it, and are com∣mended for it. The Heathen man could say, that it was a great honour to parents, 〈◊〉〈◊〉 referimus actiones nostras ad arbitrium parentum, when we refer and submit our actions to their will and disposal. This is therefore a special part of childrens duty to their parents, as when they take their essent, in the 〈◊〉〈◊〉 to a vocation, or in not marrying without their approbation. For if a vow of a childe must not be made in the fathers* 1.430 house without his knowledge or approbation, then much lesse a covenant for matri∣mony. Again, if it be the part of a parent to give his childe in marriage, then is it* 1.431 the duty of a childe to yield to it: else it is no true childe, but a Bastard, or such a* 1.432 one as Esau, who, to the grief of his father and mother, married against their mindes.

Now against disobedient children, there was a law enacted by God worth the observation: 〈◊〉〈◊〉 if a man have a stubborn and rebellious son, that neither by fair nor* 1.433 foul means would be reclaimed, his parents were to accuse him before the Elders, and their accusation must be, This our son is stubborn and rebellious, &c. and is a 〈◊〉〈◊〉, or a drunkard, or hunter of 〈◊〉〈◊〉. Then follows the judgement and execution,

that he shall be stoned. And there was little lesse favour to such in the laws of the Heathen: for the father of such a person was to bring his son to the judge of the 〈◊〉〈◊〉, who was not to give what sentence he pleased in favour of the accused, but dicturus erat 〈◊〉〈◊〉 quam pater voluerat, he was to pronounce such a sentence as should please the father. Solon being demanded, why he left out of his laws, a law against diso∣bedient children, answered, because he thought there would be no such; yet (saith he) I confesse I found 〈◊〉〈◊〉 of that kinde, but by diligent search I discovered that they were but Supposititii, not true sons but changelings, and I thought that no true son would be a 〈◊〉〈◊〉 in that kind. And the Philosophers were of opi∣nion, that every father had his 〈◊〉〈◊〉, a fury of hel to torment his son that should be disobedient.

There is a notable example of Gods veangence (I am sure) against Ells two sons* 1.434 in taking his grace from them, in that they hearkened not to the voice of their father, and his veangeance brought them to an untimely death. Nay we see, that though 〈◊〉〈◊〉 gave strict charge, that no man should put 〈◊〉〈◊〉 his hand against his re∣bellious son Absalom, yet God made Joah executioner of his wrath to kill him. I can* 1.435 end no better then with the Greek saying, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 If a man* 1.436 will not be obedient to his parents, he shall obey him that is not his parent, that is, the hangman, he shall come to an untimely end.

Now besides the duties between natural parents and children, there are others like those officia resultantia, of which we spake, to which the father and son respectively are bound: and first of the father.

1, Because God oftimes takes away the father from the son, that chief du∣ty can no longer be performed by him, therefore God taketh order, that there be officia 〈◊〉〈◊〉, performed by others to them, in the stead and place of fathers. And in this respect it was, that Laban called the children of Jacob, his sons and daughters. and this as he was their Grandfather, and if Jacob had died, the care of their educa∣tion* 1.437 would have layen upon Laban in part.

In the law it is more plain, for God there giveth charge, that if any one for po∣verty* 1.438 should sell himself; his brother, his uncle, or his uncles son were to redeem* 1.439 him. If the next of kin was by the law to be vindex sanguinis, the 〈◊〉〈◊〉 of blood and so to be concerned in case of death; much more are the next of kin concerned in case of life. We have an example of the care of kinred to the children of the de∣ceased* 1.440 in Terah: for whereas Loti father was dead, Terah (his uncle by the fathers side, and father to Abraham) departing out of Caldea into the land of 〈◊〉〈◊〉, thought it his duty not onely to take his own son Abraham and Sarah his wife along with him, but his Nephew Lot also. The like did Abraham; for his father Terah being* 1.441 dead in Haran, in the way, he took Sarah and Lot his fathers brothers son, and brought him into the land of Canaan. The same care tooke Mardocheus of Esther, who though she was but the daughter of 〈◊〉〈◊〉 the uncle of 〈◊〉〈◊〉, yet her father being dead, he took her for his daughter. And for default of kindred, where there was none to take care, God took order under the Law, appointing every third year,* 1.442 after the people had paid their tithes to the priests and Levites; that the remainder should be tithed over again, there must be a tenth for the fatherlesse and widow, that* 1.443 they may eat and be satisfied. This is for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

2. In the next place, as there is a duty in fathers to the children of their kindred, so likewise is there a duty of children to the kindred of their father, and their elders. We see this most excellently described in the story of Ruth; who though Na∣omi were but her mother in law, yet she would not forsake her, but accompanied her into her own country, and there was very careful to relieve her. Thus the* 1.444 Kenites the posterity of Hobab, Moses his father in law, dealt friendly with the Isra∣elits,* 1.445 delivering Sisera to them. And for spiritual duties we see, Cornelius his care, he sent for all his kindred, who were ready to heare what Peter had to deliver from* 1.446 God. And the Apostle professeth his great affection to his countrymen, the Jewes,* 1.447 his brethren, his kinsmen according to the flesh, that he was in continual heavines and sorrow of heart for them.

3. And yet there is one rule more concerning this duty; which not onely should* 1.448 extend it self to kindred, but stretch it self to our own friend and our fathers friend, as the wise man 〈◊〉〈◊〉 us. we see the example for this in King David when Sauls

sons were executed to stay the famine, yet King David (as the text saith) spared 〈◊〉〈◊〉* 1.449 the son of 〈◊〉〈◊〉, because of the league of frendship between him and 〈◊〉〈◊〉 his father.

And thus much for the duties of Parents and children.

3. The third Combination is between the Master and the servant, the master being in the family, as the magistrate and superiour is in the Civilbody; onely here the institution was from man, but the approbation was from God, whereas the in∣stitution of the supreme Civil power in kings was from God. And the warrant of calling a master father (and so honouring him) is cleere from that place, where Na∣amans* 1.450 servants call him father.

The scope and especial point to be aymed at in this Combination is. 1. That all ma∣sters are to have respect to the chiefest good; that salvation, as with Zaeheus, should* 1.451 come to their whole family. So also it was with Lydia and her family, Act. 16. 15. So with Cornelius, Act. 10. 27. With the Iayler, Act. 16. 33. And with Rahab. 〈◊〉〈◊〉. 2. 13. 2. That the master do dominari in bano, govern his family for their good and his mutually; not as he, of which the Preacher took notice, that ruled over another* 1.452 to his own hurt.

For the first institution of this relation, we read of no servants at the beginning, for if man had continued in his innocency, there should have been none: and there were none, we read of, till the time of Cham, who for dishonouring his fa∣ther,* 1.453 was changed from a son to a servant of servants, by the curse of Neah, and the confirmation of it by God. So that propter 〈◊〉〈◊〉 or maledictionem, by sin it was* 1.454 first brought in. And the like change happened afterward to Esau: because he had be∣haved himself lewdly towards his father, and unreverently towards God, in neg∣lecting and contemning his birthright, the blessing was translated from him to Ja∣cob, to whom Esau was made a servant.

Servitude is of three kinds or sorts. First by nature. Secondly by war. Thirdly by Covenant.

1. The first way is depressione 〈◊〉〈◊〉, by a defect in nature, want of gifts of the mind. And men of this condition are ever fit to be imployed rather in the execution of other mens commands, then to command others of themselves, and are more meet to be ruled, then to rule. And this was Solomons opinion of natures order, 〈◊〉〈◊〉* 1.455 erit servus sapientis, the fool shall be servant to the wise. And indeed he cannot be better sped then so to be, We see this in the Gibeonites, which became servile, and found safety and ease by it, and that service was good for them: there was in them depressio intellectus a defect in understanding and knowledg of God, and his ser∣vice, and therfore they should be the fitter to serve in mean works, and to be* 1.456 governed by the Levites: when Jacob prophecied of Jssachar that he should couch down and submit himself to the burden, and finde ease by it, he sheweth, that in that son, and in that Tribe there would be depressio intellectus, above als the rest, and con∣sequently that he was fit to be a servant And the Heathen man considering this point* 1.457 saith, that God sheweth who are fit to serve, by defect of understanding in some, or making the body deformed or crooked, fit for burdens, and not giving 〈◊〉〈◊〉 proportion, that it should be fit dominari to beare rule. And this is the first way, whereby servitude came in, defect of natural parts.

2. The second way was by force or war. Thus the Posterity of Cham were hun∣ters of men: and which is strange, though the curse of God was upon him and* 1.458 his posterity, that they should be servants, yet they were the first that began to hunt men, and to make servants of others (thereby drawing that curse upon them∣selves afterwards) and thus came in servitus belli, service of necessity; necessity being that which dat legem legi, imposeth a law upon the law: as in the case of Joseph,* 1.459 who being sold to the Madianites by his brethren, and by them to Potiphar, was* 1.460 by constraint become a servant. And so we see in the story of 〈◊〉〈◊〉 and his crew Lot was taken prisoner, and became a captive or servant for the time, till A∣braham rescued him. This is the second way.* 1.461

3. The last way is servitus Pacti, servitude by Covenant; and this came upon the necessity which the other brought with it. For because men were desirous to be freed from the cruelty of the Soveraignty of tyrants, they willingly gave them∣selves to such as would use them well, and were able to defend them from the

tyranny of others. And the Jews say, that the great number of servants that Abra∣ham had, came to him by this means: for they seeing the equity of his govern∣ment, and comparing it with the harsh dealing of those Lords they were subject to, came willingly to him, and became of his family.

And this proved to be a great benefit to them: for when he himself had recei∣ved the seal of the covenant, the Sacrament of Circumcision, the very same day he made all his servants partakers of it. So that though their bodies were in subjecti∣on, their sculs were made free, and were set at liberty by it; and therefore it was a good exchange for them. And in this respect it was, that it was prohibited the Jews, to take any bond-servants of the Isiaelites, but out of the heathen, that there∣by more might be brought into Gods covenant. Afterwards this kinde of service was established upon other respects, which drew Godly men to it, and made it, lawful: for though that other servitude by war, whereby one is forced to be a servant, may be unjust, so that such servants, if they can escape, they may with a safe conscience, especially when they are taken in an unjust war, and have not bound themselves by a free promise, as those that are slaves to the Turkes; yet no doubt but a man may by his voluntary Covenant make himself a servant, and this Covenant binds him, as Jacob was by covenant to serve Laban seven years for his wife, and seven years for sheep and cattel. Thus in 〈◊〉〈◊〉 of poverty a man may make himself a servant, that he may have a subsistence, and in case of ignorance he may serve to learne an art or trade (it being all one as was said before to have an art, and to have a portion) and thus did God allow servants among the Jews, even* 1.462 of their brethren.

And thus came service into the world, first by the justice of God; as a punish∣ment of sinne, though afterwards this 〈◊◊〉〈◊◊〉 is by Gods goodnes become a benefit, and vseful for mankinde, and therefore God hath taken order for duties to be performed both by Masters and Servants. In general the Apostle speaking of servants, requires every man to abide in that vocation wherein he is called; and at the 21. Verse he comes to speak of servants, and gives this rule, art thou called* 1.463 being a servant? care not for it, but if thou mayest be made free, vse it rather; yet let it not trouble thee, be willing to heare the yoke of this service. A servant if he be a Christi∣an is the Lords freeman. 1. Cor. 7. 22. And Jew and Gentile, bond and free are all one in Christ. Gal 3. 28. They that do service to their masters in the Lord, therein serve the Lord who hath placed them in that calling, yea though the masters were not beleeving, yet they must think them worthy of all honour and obedience. Yet in* 1.464 the Epistle to Philemon, Saint Paul having sent Onesimus (whom he had conver∣ted) back to his master Philemon, whose servant he was, and from whom he had run away, he exhorts his master to receive him now, not as a servant, 〈◊〉〈◊〉 above* 1.465 a servant, as a brother beloved &c. Shewing, the unfitnes and inequality of that ser∣vitude (introduced at first by war) among beleevers; and hence it was, that as the Gos∣pel prevailed in any kingdom, because Christians were all brethren, and among the Jews none were forced to be bondmen to their brethren; therefore this state of bondmen began to weare out and vanish among Christians, though the other two services, by nature, and covenant, still remained.

Now for the particular duties of master and servant, and first of the Master.

1. The first is, that he have artem 〈◊〉〈◊〉 Skill in governing, art to enjoyne* 1.466 his servants what they should do. This Skil, the fathers have placed and limited to these four heads. His commandments must be. 1.. Lawful. 2. Possible. 3. Profi∣table. 4. Proportionable to their abilitie.

1. They must be lawful, according to the will of God, as the Apostle speaks. No obedience must be commanded preposterous: for as there is Pater in Coelis, as well as in terris, a Heavenly, and an Earthly father, so ther 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Masters according to the flesh, and according to the spirit, as Saint Paul distin∣guishes, a master in Heaven as well as masters on earth, a spiritual as a temporal master: and the last ought not to command any thing derogatory to the first; for if he depart out of his line, his series, therein he is not to be obeyed, we have an example of this in Joseph, who refused to performe the command of his Mistris* 1.467 when she tempted him to lie with her; How can I do this and sin against God? not

against 〈◊〉〈◊〉, but against God. And therefore Davids conditions with his servants were, that they that were to be his servants must lead a godly life, and walk in a perfect way. This is to be observed, for we see, that in the worship of God, the fourth Commandment requires obedience from the master as well as the servant;* 1.468 Thou and thy servant, it makes them pares in this, the servant hath an interest as well as the master, and the master no priviledge or exemption in Gods worship above the servant. Though they be subordinate, and under one another in the Civil society, yet in respect of that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that Heavenly Commonwealth, they are both equal.

2. Their Commandments must not onely be lawful, but possible too. A thing may be lawful, yet not possible for a servant to effect. The command of Abraham to his servant to get a wife for his son, was lawful, but the servant wisely objected to his master, how if she will not come? and therefore Abraham in that case ac∣quits* 1.469 him in these words. If the woman will not be willing to follow thee, then thou shalt be cleare of this oath.

3, Their commands ought to be profitable or useful, not vain and impertinent. It is* 1.470 said, that David being in war against the Philistims, longed for water in Bethlehem,* 1.471 and it could not be obtained, but by breaking through the host of his enemies. Now* 1.472 there were three of his host so ready upon this bare intimation of his desire (which they took for a kinde of command) that they ventured through the enemies camp, and brought him water; but he considering what an unprofitable thing he had commanded, and how dangerous also; because there was no profit in it, and yet it was gotten with the price of blood, would not drink it, but powred it out before the Lord, acknowledging thereby, that it had been better he had 〈◊〉〈◊〉 disobeyed.

4. They must be proportionable; that nothing be commanded above his servants strength, above that which they are able to do; nor any thing that is prejudicial to their health, or at unseasonable times. It was a great fault in Pharoah and his* 1.473 Taskmasters, to enjoyne the Israelites their tale of bricks, (which was hard enough of it self, for they were opprest with that) but a greater it was, to force them to performe that, and yet they must finde straw themselves, which was wont to be brought to them.

The 〈◊〉〈◊〉 duty answerable to this, consists of two parts. 1. fide, in faith or fide∣lity. 2. Prudentia, discretion. Both these vertues are joyned together by our Sa∣viour, in that question, who is a faithful and wise servant, whom his master may make* 1.474 vuler over his houshold &c.

1. The command of the master is to be performed faithfully, the servant must frame himself thereto. The Heathen man could say, that he which is a servant is totus alterius, wholly his whom he serveth. Whatsoever he is able to do, he must do it for his masters good. The fathers upon the words of our Saviour [No man can serve to masters] give this for one reason of that speech, Quia servi officium* 1.475 est infinitum, Because the servants duty is infinite. It is as much as he can do to serve one master, as he should; and he is totus heri, wholly that masters whom he serves, also his time, all his strength is his masters, and he cannot divide it to another. He shall work all day in the field, and at night his service is not ended: the master saith not to the servant, gird thy self, and dresse thine own supper, but gird thy self and make ready my supper, and serve me: according to the example of Abra∣hams* 1.476 servant, who though he had travelled far, and had meat set before him, yet he would not eat till he had done his masters busines. Opposite to this faithfulnes* 1.477 in a servant are two ill qualities. 1. Purloyning. 2, Lying. For which servants heare ill in the Comedian.

1. Saint Bernard saith, De Domini substantia ne 〈◊〉〈◊〉 a 〈◊〉〈◊〉, sed transeant per te. ne aliquid haereat in digitis. Let not thy masters goods passe from, but by thee, left something stick to thy fingers. This purloyning is utterly condemned by the Apostle.* 1.478 And so is wasting of that which is committed to a servants charge, and the ordinary means of it is set down by our Saviour, eating, drinking, and keeping ill* 1.479 company.* 1.480

2. The other opposite is lying, We see that the false suggestion of Ziba was ve∣ry prejudic al to his Master Mephibosheth. and though the first lie of Gehazi, which* 1.481

he made to Naaman got him somewhat, yet the last to his Master Elisha, brought a* 1.482 leprosy upon him and his 〈◊〉〈◊〉 ever. The Prophet tells us, that God will destroy all* 1.483 them that speak leazing. And therefore he would keep no servant in his house that should* 1.484 tell lies.* 1.485

There are three other opposites, from which the Apostles S. Paul and S. Peter would have servants free. 1. Slothfulnesse, 2. unwillingnesse, 3. eye-service.

1. And the first of these is a part of the first [unfaithfulnesse;] 〈◊〉〈◊〉 he that is idle, not faithful in using all his strength, and mispending his time is a kinde of robbery. And therefore it is, that S. Paul counsels men, not to be slothful in businesse. The Heathen man would not have a servant to be glis, a 〈◊〉〈◊〉; but acurate agere, to do their* 1.486 work accuratcly, as the word in Hebrew imports: they must follow Jacobs ex∣ample* 1.487 in his service. The sleep departed from his eyes, he could not sleep for the* 1.488 care he had to his Masters businesse; as the careful woman, that lets not her candle* 1.489 go out, that is, she sits up late upon action to do her Master service. And there∣fore we know, that the Master called that servant evil and flothfull, that used not his talent well. To 〈◊〉〈◊〉 up this, take the Wise mans judgement upon both diligent and slothful: The hand of the diligent shall bear rule; but the slothful shall* 1.490 be under tribute.

2. The second thing that a servant should be free from is, an unwillingnesse to do his duty. For there are some that serve indeed, but how? they serve with an ill will, and so do their work by halves. And in so doing they do very unwisely; for seeing that serve they must, (it bing not every mans 〈◊〉〈◊〉 to be a Master) they were better to do it cheerfully, then to be forced to it, and so lose their just reward and commendation.

Therefore it ought to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with a cheerful will, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from the heart, as the Apostle counselleth, as if they served the Lord, not being responsores, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.491 answerers again, or replying, or giving word for word; but be like the Centurions* 1.492 servant, that when his Master said to him, do this, and he did it.

3. The last is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, eye-service, or a deceitful diligence, which must be far from servants. Not to do their work, but while their master stands over them, and no longer: assoon as their Masters back is turned, then to give over. This the Apostle calls eye-service, and condemns it, exhorting servants to obey with singlenesse of heart, 〈◊〉〈◊〉* 1.493 fearing God: and he gives diverse reasons for it, as that they shall by this means adorn the* 1.494 Gospel; and that they shall receive from the Lord according to what they do, whether they* 1.495 be bond or free, and lastly, that besides their reward by 〈◊〉〈◊〉 with their Master, they shall by their hearty service receive the reward of an inheritance in heaven. So much of their sidelity. Now to their discretion.

2. The Philosopher makes a distinction of two sorts of servants: one that can do nothing but what his Master dictates him, can go no further then he is directed; and the other that hath forecast in himself, to know what is to be done, and can pre∣vent his Masters commandments. The first are but as lippi oculi, blear eyes, and but that they must see by them, their Masters had as good be without such as have them. The other are such as the Psalmist speaks of, their eyes are upon their Masters hands,* 1.496 they can perceive to what their Masters will enclineth to; they know their Masters* 1.497 will, and what he is best pleased with, and what his humour is most enclined to.

And though he have this wit, yet if either with him that had the Talent, and knew his Masters humour he neglecteth to do his businesse, or with the wicked Steward,* 1.498 he employ his wit to his own advantage, and not to his Masters benefit, in either of* 1.499 these cases he breaks the rule of obedience. They follow not the examples of pru∣dent servants, such as were Jacob to Laban, and Joseph to 〈◊〉〈◊〉; they do not pru∣denter,* 1.500 with discretion. It is said of Joseph, that all he did prospered under his hands.* 1.501 The Hebrew word is significant 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 prudenter egit, or 〈◊〉〈◊〉 intelligentia, he did all with prudence and wisdom, and so all prospered; for of wisdom comes prospering: and therefore the same word signifies both.

2. The 2^d rule or duty of the Master is, not to govern aspere, 〈◊〉〈◊〉, or rigerously: but* 1.502 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, according to justice and equity. It was Gods command under the law* 1.503 to Masters, Thou shalt not rule over thy servants with rigour; and the Apostle adviseth to deal justly and equally with them: and his reason is, because they are conservi,* 1.504 fellow-servants of God with their Master. The Master hath a Lord too: and Gods reason in the law was, because Masters themselves had been servants in Egypt,* 1.505

and thereby knew what it was to be under an hard service. Therefore, quod tibi non vis fieri, alteri ne feceris; do as you would be done by: or as you would have other men do to your children, when they happen to become servants. It reflects upon the general before mentioned, Diliges proximum sicut te ipsum, thou shalt love thy neigh∣bour as thy self.

Yet a Master is not so restrain'd hereby, as that he may not use his power of correcti∣on upon servants that shall offend: for the Wise man saith, there is a servant that will not be corrected by words, for, though he understand, he will not answer: for such a one stripes are needful. For there are three things needful for a servant, Cibus, opus, disci∣plina, meat, work, and correction when he is negligent; and this last is as necessary as the other. For as S. Bernard saith, Impunitas est incuriae soboles, insolentiae mater,* 1.506 〈◊〉〈◊〉 nutrix; want of punishment breeds negligence, is the mother of insolence, and the nurse of offence. And the Wise man saith, that he that bringeth up his servant delicately (that is without 〈◊〉〈◊〉) shall have him become his son at Length, yea, and his* 1.507 Master too. And therefore tells us, that stripes are for the back of fools: they that* 1.508 will not learn and do their Masters will, are to be corrected; and qui blando verbo 〈◊〉〈◊〉, non corrigitur, acrius necesse est ut arguatur, saith Isidore; he that amends not by fair means, must of necessity be forced in a sharper way.

Now in this point of discipline three respects are to be had: one to amend those which are disobedient; the second to preserve the dignity of the Master, lest the con∣niving at offences cause or breed contempt in the servant towards him; and the last is for examples sake, that others by fear of punishment may be terrified from the like disobedience. And no Wise Master (saith Seneca) punit quia peccatum est, sed ne pecce∣tur, punisheth onely because a servant hath offended, but 〈◊〉〈◊〉 he offend again. He there∣fore that thinks he loves his servant when he corrects him not for his faults, is much deceived. For S. Augustines rule is, 〈◊〉〈◊〉 putes te 〈◊〉〈◊〉 servum, quando non caedis,* 1.509 non est ista charitas: be not of opinion, that thou lovest thy servant, when thou sparest him. for it is not love. But take this caution by the way, which we mentioned before. Be not too rigid or severe in thy Discipline, but according to S. Gregory Regat dis∣ciplinae virga mansuetudinem, & 〈◊〉〈◊〉 rigorem, sic 〈◊〉〈◊〉 commendetur ex altero, ut nec sit rigor rigidus, nec mansuetudo dissoluta: let the rod of discipline govern thy mildnesse, and thy mildnesse moderate thy rigour, so one shall be commended by the other, that neither thy severity be rigid, nor thy mildnesse too dissolute. Rather offend in the best part, and deal as gently as thou mayest; for 〈◊〉〈◊〉 castigatus exhibet reverentiam castiganti, asperitate nimiae increpationis offensus, nec increpationem recipit, nec salu∣tem,* 1.510 as Prosper lib. 2. de vi contemplat. he that is gently corrected will reverence the correctour, but if a man be exasperated with two much severity, he will neither receive more correction, nor be 〈◊〉〈◊〉 by it.

3. The third duty of 〈◊〉〈◊〉 is, to provide food and apparel, things necessary and* 1.511 convenient for his servants, according to the Wise mans direction, and to prefer them* 1.512 according to their deserts. And if one be a conductive or hired servant, he is to pay* 1.513 him his wages duely and truely, according to the law of God. Besides, if he have been* 1.514 a faithful servant, he ought not at the expiration of his time, to send him away empty, but with a reward answerable to his service. Nay the Wise man goeth further, he* 1.515 ought 〈◊〉〈◊〉 much to consider of him, as 〈◊◊〉〈◊◊〉 cum filiis, give him part of the inheritance with his children at his 〈◊〉〈◊〉, in some cases.* 1.516

The duty answerable to this is, that the servant must return a thankful acknowledge∣ment to his Master, for his education, instruction, and whatsoever good he hath done unto him, and that after he shall be 〈◊〉〈◊〉, for then 〈◊〉〈◊〉 this duty cleaves to him, and he cannot think himself free from 〈◊〉〈◊〉, though from service.

Some servants being made free forget all, for as he said, a servant made free is a burdensome thing: and Solomon makes this one of those things which disquiet the earth. A servant when he raigneth, and a fool when he is 〈◊〉〈◊〉 with meat, &c. There∣fore* 1.517 a servant must be thankful, and not do as 〈◊〉〈◊〉 did (which 〈◊〉〈◊〉 pro∣verbially foretold) who thrust out his masters son 〈◊〉〈◊〉. He that delicately brings up his servant from his youth, shall have him become his son at length. This speech* 1.518 of his proved true, for 〈◊〉〈◊〉 his servant, became as his son, when he deposed his son 〈◊〉〈◊〉, and got the 〈◊〉〈◊〉 of the son, viz. the kingdom of Israel to himself. And thus much for the duties of Masters and servants.

CHAP. VI.

Of Tutors or Schoolmasters, and their Scholars or Pupils. The original of schools and Vniversities. Mutual duties of Teacher and Scholar, as the choice of such as are fit and capeable. The particular qualifications of a Scholar: Solertia, Docilitas, Dili∣gentia. 2. About instruction. Instruction helps the natural and infused light, so doth prayer and reading the word, &c. The Scholars duties answerable to these. The par∣ticular duties of a Teacher. The duties of those that are to be taught. The resul∣tant duties of both.

SO much for the duties of those within the familie: now for those extra familiam, out of the family: whereof some concern the spiritual, some the civil ordering and regulating of men. The first whereof we 〈◊〉〈◊〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. a divine ordinance, be∣cause it immediately concerns the soul; the other 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a humane ordinance, as looking properly at the things of this life.

For the former, there are two callings especially appointed, and in them their du∣ties to be handled. 1. The Tutor or Schoolmaster. 2. The Pastor or Minister. And they which are to answer reciprocal duties to these, are, 1. The Scholar. 2. The people in general.

The first of these is preparatory to the other: for schools and universities are the seminaries both of the Church and Common-wealth; and in that regard are compared to the optick nerve, which conveys spirits, and therewith sight to both the eyes, for they give sight, both to the right eye of the Church, and to the left eye of the Common-wealth. And therefore before we speak of the duties of those that govern in either of those societies, we must first speak of those that govern and teach in schools and universities, and of the honour due to them.

1. That the first sort come within this Commandment appears out of that Chapter* 1.519 of the 2. of Kings, where the sons of the Prophets call 〈◊〉〈◊〉, Master: and that a Master should be a Father, it is in the same Chapter confirmed: for Elisha called* 1.520 Elijah, My father, my father, &c. The very like to which we finde among the Hea∣then; who had their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Physitians, and the sons of the Physitians; their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, their Philosophers, and their sons of the Philosophers, answerable to the Prophets, and the sons of the Prophets. And as Elisha a Prophet calls Elias, father; so 〈◊〉〈◊〉 a Prince, brought up under Elisha, calls Elisha, father, because* 1.521 of the benefit which comes by them to the Common-wealth, as well as to the Church, in which regard they are fathers to both: and for that cause they have 〈◊〉〈◊〉 from both.

And therefore to justifie Colledge livings, and their other endowments, we finde, the first fruits which belonged ordinarily to the Levites, bestowd upon Elisha and the* 1.522 Prophets, because they were beneficial to the Church, which was their principal and first end: and likewise that great presents and gifts were bestowed upon them by the civil Ruler, because of the benefit to the Common-wealth in the second place, as by Hazael, sent by Benhadad king of Syria to the same Elisha.

And the principal scope of God in this was, 1. That the Law (as the Prophet* 1.523 speaks) might be sealed among the disciples, that so it might be kept among them sacred and inviolate: though some among them, sometimes by negligence of Rulers, will* 1.524 set counterfeit seals upon it, for as S. Peter speaks, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, unlearned men sometimes per∣vert the law: and among the learned 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, unstable men, that is, floating shallow headed Scholars, who are not grounded and setled, though learn'd, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 do pervert the law and break the seal: against both these, viz. men unleardned, and floating unstable* 1.525 men, God hath bound, and sealed it up among grounded Scholars, that it might not be perverted.

2. And secondly, that men hereby might be fitted for publick employment in the Church and Commonwealth. The Scripture expresses it by carving and polishing 〈◊〉〈◊〉* 1.526 per Prophetas, I have carved them, (which is improperly translated, I have hewen them) by the Prophets, as a piece of wood, or stone is carved and polished by the

hand of the Artificer. For there is naturally in men caecitas cordis; as the Apostle* 1.527 speaks, the taking away whereof is a special part of this function: the manner we* 1.528 may best see by Balaams speech; who, saith he, was a man born clausis oculis, blinde in understanding (as all men are) brutish in knowledge (as the Proph. 〈◊〉〈◊〉 hath it) but* 1.529 afterwards audiendo verbum, by hearing the word, he came to knowledge, and so ad visionem, to have his eyes a little opened, and then he was 〈◊〉〈◊〉 oculatior, somewhat better sighted. And hereupon it was, that they which were afterwards called Pro∣phets, were at first called Seers, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 speculantes, seers in a glasse; from which* 1.530 word Tsophim, it is very probable the Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, wise men came, because such could see afar off; and plainly it is said of some when they prophesied, mutabantur in alium virum, they were changed into other men, as it is said of Saul, when the spirit* 1.531 of God came upon him, and he prophesied. It makes a man wiser then when he was born, and fit for church or Common-wealth.

For the institution of this, we finde about the time when the law was given, that God appointed not onely Moses, but the seventy Elders to be placed about the Taber∣nacle, to be taught by Moses (for that is meant by taking of the spirit of Moses, and* 1.532 putting it upon them) and then they prophesied. So that there was a kinde of Vniversitie about the Tabernacle; for when one teacheth another, the Jews call it a taking of the spirit, and putting it on him. And by the word [Prophesie] was not meant at first, prediction, or foretelling things to come onely; for neither the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, nor the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 do 〈◊〉〈◊〉 signifie more then to teach, and instruct, or declare to others. As it is in the Prophet, I create the fruit of the lips, peace, that 〈◊〉〈◊〉,* 1.533 by having learning, to bring peace. For, as he saith, God gave him the tongue of the learned, that he might know how to speak a word in season to the weary, Esay 50. 4. And as the Wise man, The mouth of the just shall prophesie, that is, shall bring forth* 1.534 wisdom: for that other gift which was to foretell things to come, was bestowed up∣on men afterwards, to oppose the sorcerers, sooth-sayers, and Augurs, &c. among the Heathen, and was extraordinary.

And it is plain by that of the Apostle, that prophecie at the first was taken for teach∣ing.* 1.535 He that prophesyeth, speaketh unto men, to edification, exhortation, and comfort: and if by prophesying were meant onely foretelling or prediction, then we were in an ill case now, (having none that can foretel things to come) seeing the Wise man saith, Dempta prophetia perit populus, where there is no prophecie the people perish.* 1.536 And this it was, which the Prophets did by their ordinary function, viz. teach and instruct, but when it pleased God to shew them things to come, it was extraor∣dinary.

When the Elders were thus placed about the Tabernacle, the Levites, and certain* 1.537 called Nazarites were added to them: and of these two sorts consisted their Col∣ledges,* 1.538 when they came into the land of promise: for before they were about the Tabernacle, and therefore it is said of Josbua, who was so good a student, that no Prophet or Levite could compare with him, and therefore having profited so well Moses at his death chose him for his Successor by Gods appointment, That he de∣parted* 1.539 not out of the Tabernacle.

Being come into the land of promise, they sound a City well situated which was Kirjath-Sepher, a city of books, which Joshua, that it might not be thought they came* 1.540 to their knowledg by the books of the Heathen, but by divine assistance, and stu∣dying* 1.541 the law of God, called Debir, which is 〈◊〉〈◊〉. When this city was not suf∣ficient, they had three other places, Mizpeh, Bethel, and Gilgal. As also Gibeah Elo∣him, (i. c.) mons Dei, 1 Sam. 10. where two things may be observed. 1. That the land was called the land of Tsuph, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 speculatores, or Seers, of which we spake before, which the Thargum expousds to be Ramah Prophetarum. And 2. that when Saul prophesied, being not brought up in the schools of the Prophets,* 1.542 they began to wonder at it, so that it became a Proverb, that Saul was become a Pro∣phet upon the sudden: knowing that the ordinary way to become a Prophet, was to come and study there, for some time, unlesse God would raise up some, and make them Prophets extraordinarily.

When Samuel afterwards was dismissed from governing, he returned to his calling which himself best liked, and at Ramah he built a Colledge, whereof he was Master himself. And thus stood the state of this profession till neer the end of the kings,

though sometimes encreasing, sometimes decreasing. For in Josiahs time, not long* 1.543 before the Captivity, we read that Huldah the Prophetesse dwelt in the Colledge or Schoole at Jerusalem.

After the people were led into captivity, they had a Nehar-Deang neere the ri∣ver Euphrates, in which Daniel was educated with other, 〈◊〉〈◊〉 whence (the Jews report) that Selon and the wisemen of Greece derived their knowledge. And when they returned (that were left) out of captivity, they had divers schooles of exposition; such as were not not to be found, neither in Greece, nor at Rome, nor* 1.544 in any other place of the world. If we come downe to Christs time, our 〈◊〉〈◊〉 was pleased to be called Rabbi, or Master 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and those about him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Scho∣lers or disciples, and saith, that they are his brothers and sisters, and that his father had great glory that his disciples bare much 〈◊〉〈◊〉, and that be which gave a cup of cold water to them in the name of a scholler or disciple should not lose his reward.* 1.545

After Christs ascension it appears by the Apostle, that they had vse of books and* 1.546 parchment, and that they had 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 forms or 〈◊〉〈◊〉 of divine learning, like* 1.547 to common places, that they had need of teaching 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and reading 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.548 and meditation 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 meditate on these things, and of writing, whence came the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Scribes, and of searching and enquiring. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 search the Scrip∣tures;* 1.549 and in this there must be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 attendance, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 abiding in it, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a be∣ing,* 1.550 * 1.551 or whole intending of it, so that the learner must be as the Apostle speakes* 1.552 of himself. In labours, in watchings, in fastings, by purenes, by knowledge, by long* 1.553 suffering, by kindnes, by the holy Ghost, by love unfained. That so his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 his pro∣fitting may appeare unto all men. And though the Apostle confesseth of himself* 1.554 that he was rude in speech, yet not in knowledge, which Festus attributed to him* 1.555 * 1.556 with such excesse, as if it had set him besides himself. And our Saviour as he took* 1.557 John and Mark from mean callings, being men illiterate, so he made his family as it were a School or Colledge, where they were taught some years be∣fore they were made Evangelists; and though he gave them the spirit after, which had bin sufficient without any other instruction, yet Christ to shew the 〈◊〉〈◊〉 of teaching and learning, would have them learn of him in his School for some years, and therefore he tooke some learned men, as Luke, who was a Physician, and Saint Mark who was governour afterwards in a great Colledge in Alexandria. And when he took order for the conversion of the Gentiles, he employed Barnabas* 1.558 and Paul chiesly, who were both learned men; Barnabas was a chief teacher' at* 1.559 Antioch, and Saint Paul brought up at the feet of Gamaliel. There were five* 1.560 * 1.561 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or free gifts, and helps. 1. natural abilities. 2. Domestical education 3.* 1.562 Education in Schools. 4. Exercise of prophecie. 5. Imposition of hands: by which men were fitted for the sacred function, besides the extraordint∣ry gifts.

Vntil the death of Saint Stephen the Colledges or Schools remained at Jerusa∣lem, but afterward they were translated to Antioch, wherein were diverse lear∣ned men, as Paul and Barnabas. But when the persecution came upon all Jury, they removed to Alexandria in Egypt, and there Saint Mark began, Paulinus and 〈◊〉〈◊〉 succeeded and others, who were famous men even among the heathen. Since which time was the law sealed among the disciples and children of the prophets in Schooles, Monasteries, and Vniversities. So much for the historical part. Now we come to the duties of Teachers and learners.

And first for their qualification. They must be 〈◊〉〈◊〉 squared and fitted. Every piece of wood is not fit for this employment. And they must be dotati too, men that have gifts 〈◊〉〈◊〉 for teaching and instructing youth.

And the first thing required in a teacher, which must be laid as the ground work for all his other duties, is to choose fit persons for his Scholers, by judgeing of their disposition, whether they be meet for publick imployments in Church or state; we see, when there were three offered themselves to follow our Saviour, he perceiving their indoles and disposition and that some of them were not fit to en∣dure persecution, or to leave the world, chose onely one of them, and rejected the other two. And though he had many Disciples, yet knowing all of them not to* 1.563 be fit for the governing and instructing of his Church, he therefore chose out of them first 12. whom he called Apostles, and out of the rest afterwards he chose seuenty two

whom he sent forth, but with lesse power then the Apostles, (for the twelve and the seventy two were distinct orders) and in choosing them Christ shewed he ne∣ver intended to have equality in his Church, but that there should be different de∣grees, according to the diversity of gifts and abilities, and that those of the best gifts should be 〈◊◊〉〈◊◊〉: and hence the Church afterwards had diverse offices in the Church, as so many several steps, as the Lectores, Acoluthi &c. By which their gifts and abilities being tryed they might ascend, and be chosen to higher employments. As under the law among the Levites, who were under the Priests, there were seve∣ral orders and ranks, as the Netophathites, Korathites, Meiarites &c. Now in the choice which our Saviour made helooked partly at the Indoles and natural aptitude of his Scholers, for the employments which he intended for them: as we see in Saint Peter, whom he made chief among the Apostles, there were in him three signes by which the brethren would have wits to be chosen; as first, Constancy and unweariednes in taking paines, wherupon Christ when he beheld* 1.564 him, said, he should be called 〈◊〉〈◊〉 a stone; secondly, love to his master, as ap∣pears both by his counsel he gave him, to save himself, which argued his affection, and his offering himself to die for him; and lastly, his indoles mansueta, his gentle* 1.565 tractable nature, being willing to heare of his faults, though it were by his inferi∣our, as when he was reproved by Paul. So in the choice of the sons of Zebedee;* 1.566 he considered their fervent and hot disposition, whereupon they were named sons of Thunder; upon which Chrysostom observed, that those whom Christ chose* 1.567 were like pretious stones which that skilful lapidary knew how to discerne,* 1.568 and though they were then unpolisht, yet by his instruction and discipline he po∣lisht them afterwards. So that we see disciples fit for those callings, are not to be promiscuously taken, but a choice must be made with judgement, especially he that must be fit for the sacred calling, must be unus inter mille, one of a* 1.569 thousand.

As there must be a choice in the teacher, so the duty lies upon him that offers himself to be taught, if he know himself naturally unfit, he ought not to offer him∣self for those high callings, nor aspire to them, when he is naturally fitted onely for inferiour employments. The Prophet saith, that though in his time many that were unfit would needs be Prophets, yet in the times of the Gospel he foretells, they should acknowledge their infirmities, and say, I am no prophet, but an hus∣bandman, and therein have 〈◊〉〈◊〉 brought up from a youth, intimating, that such as were fitted and brought up for other callings, should not seek to be prophets &c. The wiseman asketh the question, why fools should have a price in their hands to get wis∣dom,* 1.570 seeing they have no heart to it. It is but time and mony spent in vain. And in an∣other place he compareth a parable in a fooles mouth, to a man with lame legges, set* 1.571 him on his feet and he falleth down. And as no doctrine will enter into him, so nei her will any discipline work upon him; for as he sheweth further, if he be sil∣ver, the fining, if gold, the fornace will do him good, if there be any mettal in him, he is like to prove well: but if he be a fool or unfit, bray him in a 〈◊〉〈◊〉,* 1.572 and it will be to no purpose. And the prophet complaines of those that he had to do with; they were 〈◊〉〈◊〉 or iron, refuse mettal, insomuch as he had burnt his* 1.573 bellowes, and wearied his armes to no purpose. Therefore Plato insists upon this, that those that are to be trained up in learning, must have gold in them or silver at least, they must not be plumbeia ingenia, leaden heavy wits. And Esay asketh the question, Quem docebit 〈◊〉〈◊〉, whom shall he teach knowledge? It is not those* 1.574 that must be continually sucking, that must have precept upon precept, line upon line; tell it now, and tell'it again to morrow; but such as are weaned, and can take meale after meale, and are apt to take instruction, which is strong meate.* 1.575

As the teacher then must examine the disposition of the schollers, so the schollers must interrogare seipsos ask themselves, whether they be able to uudertake this; and if not, to take another course of life. It was the opinion of the fathers of the pri∣mitive Church, that in making this choice of men in their schooles, that were an∣nexed to their principal Churches, that a man ought rather to be too strict, then too loose; and their reason was. It were 〈◊〉〈◊〉 that a wiseman should be in a calling without the Church, then a foole within it: better to spare the one then to take the other.

The neglect of this, by taking into the Church all commers, was the cause, that as the Prophet complained, the, Sun was gone down upon their Prophets, that they* 1.576 were stich ignorant sots, Bardi, such stupid, blinde guids, which caused the people to erre, and brought such darknes into the Church, that as the Prophets 〈◊〉〈◊〉 and* 1.577 Michab complained in their time before the captivity and destruction of the city, The people perished because prophecy failed.

As the first and fundamental duty must be performed by making a fit choice, so the particular vertues and qualifications which teachers must look to in their choice are three, Solertia, Docilitas, diligentia.

The wiseman speaking of the Ant, besides her industry saith, that she hath a* 1.578 natural quality, that without guide, overseer, or governour, she provideth her meat in summer, and in hearvest for winter, and this is the first endowment, So∣lertia naturalis, a natural 〈◊〉〈◊〉, or ability of nature, which ought to be in them, that are intended to be leaders of others. And this ability is by the active part of the understanding, the intellectus agens, whereby they are apt to dilate and enlarge what they heare, and to work upon what they are taught, and thereby become 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 able to learn of themselves, by improving those principles they have recei∣ved from others. This appeared in Saint Augustine, Erasmus, and others, who in many things were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and without help of teachers in those things became excellent.

2. Then they are to have possibilem intellectum, ability to conceive what is taught, which is that we call 〈◊〉〈◊〉, and is termed in holy writ cor latum, a large heart, such a one as God gave to king Solomon, whereby the active part of the understanding by that Solertia we spake of, may have matter to worke up∣on,* 1.579 and to deduce one thing from another, which was termed forecast in the duty of servants.

3. To these the wiseman addeth a third; they must instanter operari, by working diligently and instantly. Saint Paul by labouring more abundantly then the other* 1.580 Apostles, became most fruitful to the church. And where it pleaseth God to be∣stow* 1.581 this solertiam naturalem, n. tural understanding, and possibilitatem intellectus a large heart to conceive, and lastly 〈◊〉〈◊〉 operari, diligent working, to sowe in the mor∣ning, at noon, and in the evening, (as the preacher speaks) and never to let the hand rest, there is hope of such persons, that they may prove profitable instruments in the Church or Common-wealth; and therefore such persons, and so qualified are principally to be chosen.

Thus it must be presupposed, that the choice is rightly made, els difficultas 〈◊〉〈◊〉 argeet errorem 〈◊〉〈◊〉 anitio, the hardnes in proceeding between Master and Scholler will argue, that there was a fault in choosing at the first, and then no instruction will amend it, as in physick, if there be a fault in the first concoction, the second can∣not help it.

2. Now the choice being rightly made, in the second place we come to the in∣struction it self: of which we are to conceive, that as we see in other things, di∣verse things are effected by an exteriour agent, as things artificial, and some things must have interius principium a foundation within, as things natural have their principle within them, and in some things there must be both, as in Physick. For though in a body ill affected, sometimes the strength of nature alone of it self is able to concoct the humour, and make digestion, and so many times it falleth out, that some become extraordinarily learned without paines taking, as 〈◊〉〈◊〉, yet in some bodies to help concoction, Physick is to be applied, something must be given from without, to comfort and help nature. So we must conceive in teaching, every one hath not thos enatural parts which are sufficient, nor is every mans supernaturally and extraordinarily inspired and qualified by God, but must have teaching and instruction by the ministrie of man from without, every man must not look to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 taught immediatly of God, but must in ordinary course have a teacher which doth not adde any thing to the soul, but minister to it, and help it; as Physick doth not adde to nature, but ministers to it, to comfort and strengthen it, though indeed they that are instructed by men, may be said to be taught of God, as they are said to be healed of any infirmity by him, which are cured by Physick.

And in this we say, that the natural light workes, which is lume n naturale, and that lu∣men* 1.582 infusum is supplied and holpen by the teacher, of whom we are to conceive, that he is not the giver of infused light, but the minister, that supplies matter, as oyle whereby the light burns, which he doth partly by making things plain, by similitudes and examples, and sometimes by Antithesis. And not onely so, but being able to see how every conclusion depends upon the premises, and how the medium ought to be disposed with the subject and praedicate in every proposition, is able in the same course whereby he learnt, to shew others how to bring things into me∣thod and order. In which two things. 1. by making dark things known and discerned. Secondly, by a perspicuous disposing and ordering of things confused teaching cheifly consists, and by these the light is holpen, whether it be naturally or supernaturally given.

This being premised, we will come to mutual duties or qualities of teacher and hearer.

1. The first is, they must be perswaded, as Saint James saith, That every good gift is from above, and cometh down from the father of lights, and therefore that this* 1.583 light of knowledge cannot be had but desuper from above, as John Baptist told his schollers. A man can receive nothing, except it be given him from heaven. Nei∣ther* 1.584 knowledge nor any good thing els can be had but from God, and therefore we must be thus perswaded, That all the light we can have, is from Gods light, as* 1.585 the Psalmist hath it, in thy light we shall see light; we have no light of our own, but as the Apostle speaks, God who commanded the light to shine out of darknes hath shined in 〈◊〉〈◊〉 hearts to give the light of knowledge: and by this light be∣ing* 1.586 supernatural we shall be able to see further into mysteries then by the natural.

1. The first means to attain to this light, is by prayer. To pray to God (as the Apostle directs) to enlighten the eyes of our understanding. King David by praying to* 1.587 God to be his teacher, attained to this praestantiam rationis & scientiae, this excel∣lency* 1.588 in skill and knowledge, that he professed himselfto have more understanding then all his teachers.* 1.589

2. Another means to come to this light is, to attend to the word and statutes of God, which as the psalmist saith, giveth light to the eyes. Hereby he professeth* 1.590 that he got understanding, they were a light to his path. And not onely to him* 1.591 that was a man after Gods own heart, but to them also that were naturally igno∣rant,* 1.592 * 1.593 they gave light and understanding to the simple. We finde this true by* 1.594 experience, for since the light of the Gospl came, and was received into the world, learning and knowledge did never so flourish, either among the Grecians or Romans, as it hath done in the christian Church. The greatest lights that ever were in the world for all learning divine and humane have been christian Bishops, and the truth is, there is no excellent thing worthy to be known, to be found in any Hea∣then Authors, but the same or something more excellent may be had from the word of God.

3. The third means is to follow the Apostles counsel. Awake thou that sleepest, and arise from the dead, and Christ shall give thee light. And what this sleeping is* 1.595 the same Apostle tells us in another place, it is high time to awake out of sleep* 1.596 that is, out of sinne. If we mean to have this light we must forsake our evil wayes. And indeed, as the Book of wisdom speaks, in malevolo intellectu sapientia 〈◊〉〈◊〉 habi∣tabit, wisdom will not enter nor dwell in a malicious soule. Sinne must be removed.* 1.597 This makes the difference between us and the fathers of the primitives times; for albeit we have more means of knowledge then they, yet they being holy men, had this light more plentifully bestowed upon them, then we have, and far exceeded the wisest and learnedest among us.

Having thus shewen the mutual duties that concern both Teacher and Scholar, for attaining of knowledge, we are to proceed to that first duty of instruction already mentioned, as it concerns the Teacher alone, and the manner how he must instruct, which may be gathered out of Solomons words, Have I not written to thee three times,* 1.598 (so the vulgar Latine reads) in counsels and knowledge, that I might make them know the certainty of the words of truth. Where we see he made all known to them, that is, by reading to them, and not onely so, but also did write the same for them, and

that not once, but often, and not onely declared unto them what they must learn, but counselled them also, that is, gave direction how to profit by hearing and reading: so that the Teacher must both read to his scholers, and write, and give counsail and direction how to learn.

More particularly in his manner of teaching three things are to be observed. 1. Facilitas, to explain and make easie to them what he delivers. Thus our Saviour that his doctrine might be better understood taught by parables.

And being thus prepared, that as Saint Augustine saith, Magister sit intus, our master is within us, we shall heare a voice behinde us (as the prophet speakes) say∣ing,* 1.599 this is the way, walke in it, when ye turne to the right hand, and 〈◊〉〈◊〉 ye turne to the left.

This being done, we shall know that it is not the teachers labour alone, his* 1.600 building and watching is in vain, his teaching without this lumen infusum is to no purpose: and that the schollers study, except God gives a blessing, availes nothing, and with his blessing dabit in somno, he will give it in sleep. In the first place therefore, (as we said before) we must pray, and that instantly, that he will vouchsafe this lu∣men infusum, that he will enlighten us.

1. Our Saviour taught by parables (which practise had been 〈◊〉〈◊〉 from Balaams* 1.601 and Moses time) shewing things above sense by sensible things. 2. Methodus,* 1.602 order: we see when Christ was to make it plain to the Disciples, that he was to suffer, the Evangelist saith, that he began with Moses and the Prophets, and so deduced the Prophecies in order to his time, to confirm his doctrine: and the same Evang. himself* 1.603 makes this protestation in the preamble of his Gospel, that he intended to write all* 1.604 things, as they fell out in order. So the Apostles observed an order in teaching the Go∣spel, they first taught the principles, and laid the foundation of faith and repentance, and* 1.605 then proceeded by steps and degrees to other doctrines.

3. The third thing is, proportio to proportion the doctrine to the capacity of the hearer, which requires judgement and discretion in the Teacher. Thus we may observe this in Christ, who having taught his Disciples many things, and yet had many more to* 1.606 teach them, yet he forbare, because they were not able to bear them. These three are good rules for a Teacher. 1. To help the lumen infusum by sensible things. 2. In a good method and order: 3. and that in a good proportion with discretion and wisdom.

And whereas there be four wayes, as we toucht before, by which a man may be* 1.607 taught. 1. By precept. Doce me mandata tua, teach me thy statutes, saith David. Thou hast made and fashioned me, to what end? that I might learn thy Commandments.* 1.608 2. By example. Exemplo didici 〈◊〉〈◊〉, I looked on it, saith the Wise man, and received instruction: and I have given you an example, saith our Saviour, that ye* 1.609 should do as I have done. 3. By experience. Experimento didici, were the words of* 1.610 Laban to Jacob, I have learned by experience, &c. 4. By discipline. Christ himself learned Obedience (saith the Apostle) by the things which he sufferd: and it is a com∣mon* 1.611 saying, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, correction gives instruction. The teacher must instruct by all these wayes, as Christ the perfect pattern of a teacher did.

1. By precept; it is said, that Christ did never teach any thing by parable in pub∣lick,* 1.612 but he expounded it afterwards to his Disciples.

2. By example. Christ saith, Exemplum dedi vobis, I have given you an example* 1.613 how you should do. That in all things they should do as he had done before them. There was no exercise to be done, no way to be followed, but he had set them a patern for it.

3. By praectise. Christ after he had taught, examined, and questioned his Disciples,* 1.614 and he exercised them, as in baptizing, and in casting out unclean spirits, so in dispuring,* 1.615 * 1.616 in preaching. First he sent out the 12, and afterwards the 72, whom he preferred after * 1.617 to higher places. And the difference between the 72 and the 12 the Apostle distin∣guisheth.* 1.618 The chief were Apostles, they were the Architects, or chief builders, and* 1.619 the 72 did build upon their foundation which they had laid. And these were to make* 1.620 * 1.621 or give account how they discharged their callings, as the Disciples did to Christ.

4. For teaching by discipline, we shall finde that Christ was not defective in this neither, but that by reproof he taught his Disciples many things. In S. Matth. Gospel* 1.622 he reproves them for non-proficiency, that having been so often taught, they were not able to understand. And in another place he reproveth them for not under∣standing* 1.623 what he meant by the leaven of the Pharisees. And soon after he giveth

S. Peter a bitter check, saying, Get thee behinde me Sathan, for dissuading him from his passion, telling him, that he savoured not the things that were of God, but of men. As also when his Disciples could not cast out the Devil, he calls them a faithlesse and* 1.624 perverse generation. Lastly, when they would not suffer little children to come to him, he was offended with them. So the saying of the Wise man was verified in them;* 1.625 Reproof entreth more into a wise man, then an hundred stripes into a fool. And our Sa∣viour* 1.626 knew what flagellum meant too, when the house of God was turned into a den of theeves. So is it with those that mispend their friends maintenance, and their time,* 1.627 which ought to be spent in studie at the Universities. These are a kinde of theeves too, for there is a theft in time and in studie, in not labouring, as well as in not pay∣ing; and Colledges and houses erected for learning are houses of God also. And cer∣tainly if Christ were again here on earth, he would scourge and whip these loyterers and theeves, out of these houses. So much for the Teacher.* 1.628

We will now come to the duties of them that are to be taught. The Wise man giveth a Tuigitur to the Hearer. I have made known to thee this day, thou therefore,* 1.629 and there endeth the original, and leaves the rest to be supplied, that is, take heed that you observe, it is your part to give regard to it.

The duty of a scholar may best be learned of Christ, who when he was in the state of a scholar, loved to hear what others said, he would not let one wise sentence* 1.630 escape him, and was ever asking questions. He was 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ready to hear and to ask questions: which two qualities are to be in every learner.

1. For the first, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: the opposite to this is dulnesse in hearing, either not to hear at all, or having heard, not to regard what they have heard. he effect of this is that which Christ taxed his Disciples with, O amentes, & tardi corde, O fools and* 1.631 slow of heart. Therefore the learner must be studious in hearing, that so what he hears may come into his heart, according to that of the Wise man, Inclina aurem tuam,* 1.632 & oppone cor tuum, encline thine ear, and lay it to heart. It must come in at the ear,* 1.633 and down to the heart. And when it hath 〈◊〉〈◊〉 there, it must come to the lips, to expresse it in our speech, that thereby we may be able to shew, that it is setled in* 1.634 the heart.

And because the memory of man is brittle, it must be supplyed by writing: the greatest scholars were called scribae, scribes. They must first write what they hear in Tables, and then by often reading and meditation, bring it into the tables of their* 1.635 heart.

2. And for enquiring or asking questions, it hath been a perpetual practise. In the Law, children were to ask their fathers, and they to answer about the observation* 1.636 of the Passeover. So also concerning other Laws and statutes. And it is Gods com∣mand* 1.637 that they do so, Ask thy father and he will shew thee, thy Elders, and they* 1.638 will tell 〈◊〉〈◊〉. And this was Jobs counsel, to ask of their fathers, and enquire of the* 1.639 former age. We 〈◊〉〈◊〉 see it also under the Gospel. The Disciples not understanding* 1.640 * 1.641 Christs speech intended to ask him the meaning of that he had spoken to them. And* 1.642 at another time they asked him, why he spake to the people in parables. And his Di∣sciples* 1.643 prayed him to declare the parable of the tares. Again, Christ speaking of* 1.644 John Baptist. they make an objection to him, Why then say the scribes, that Elias must first come? And in the same Chapter, they asked, why they could not cast out* 1.645 the Devil. When there was a contention among them, who should be the great∣est,* 1.646 they came to him to be resolved. Many other questions we finde they pro∣pounded, as about marriage, about the difficulty of being saved, about the man that* 1.647 was born blinde, & that excellent sermon concerning the destruction of Jerusalem, and* 1.648 the end of the world, was occasioned by a question which they propounded to him.* 1.649 Thus by questions they drew much from him, which the Church could not with∣out* 1.650 much danger have wanted and many things now would not have been known, which are very necessary for us to know. And therefore it is that the Wise man coun∣selleth him that wants wisdom, to go to a man of understanding, and that not once or* 1.651 twice, but even till he hath worn out the threshold of his door. When Abel was be∣sieged, a wisewoman called to Joab, and said, They were went in old time toenquire or ask counsel at Abel (which some think had been of old a place of learning) whereby she intimates, that learners must be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, such as ask questions.

3. The third duty is Conference with his fellow-hearers. And this the Wise man

compares to the whetting of two pieces of iron, whereby the one 〈◊〉〈◊〉 the* 1.652 other.

2. Another duty of the Teacher is, according to S. Augustines rule, in the in∣struction of a son, 〈◊〉〈◊〉 ut doceas filium meum 〈◊〉〈◊〉 vitia morum, mag is quam sermo∣num & verborum, he would have his sons tutor to teach him to avoid 〈◊〉〈◊〉 in 〈◊〉〈◊〉 rather then in speech and words. And Quintilians rule is 〈◊〉〈◊〉 Schools, potior mihi ratio 〈◊〉〈◊〉 vivendi, quam vel optime dicendi habetur; it is better to live well, then to be able to speak well. When our Saviour had given his Disciples power to cast out* 1.653 Devils, he bids them not to rejoyce so much in that power, as that their names were writ∣ten in heaven. And the Apostle confesseth; that though he were never so learned, yet if* 1.654 he wanted charity, which is the soul and life of a Christian, all would not be available to him. Our Saviour also saith, Si scitis hac, if ye know these things, happy are ye if* 1.655 ye do them. Your blessednesse consists not in the knowing of them, but in doing them. So that knowledge in its self brings no blessednesse, but practise of that we know. And S. John saith, I have no greater joy, then that my children walk in the* 1.656 truth: not talking, but walking is required.

1. The Scholars duty proportionable to this is that which the Prophet mentioneth,* 1.657 It is good for a man that he bearthe yoke in his youth. To lose no time, but if he do, to* 1.658 have a care to redeem it. S. Bernard laith to his scholars, Nemo 〈◊〉〈◊〉 parvi 〈◊〉〈◊〉 tempus, quod in verbis consumitur 〈◊〉〈◊〉, volat verbum irrevocabile, 〈◊〉〈◊〉 tempus irre∣mediabile; * 1.659 let none of you lightly osteem the time, whichyou 〈◊〉〈◊〉 spend in words, for words are irrevocable, and time is not to be recalled.

And withal, because it is necessary that all things be done in time, he is to be per∣swaded, that as there was a time prefixed before consecration of a Nazarite, in which* 1.660 time he was to fit himself for the service of the Lord, and after the time of his se∣paration was ended, he was to come to the door of the Tabernacle of the congre∣gation; so there is a certain requisite time, before they can bring their studies to any perfection, so as to be fitted for the work of the Lord; whi h time they must not mispend, but employ it in study and labour, to fit them for that high calling. They must not look to be Prophets on a sudden like Saul. When an Apostle was* 1.661 to be chosen in place of Judas, they would choose one that had accompanied with them all the time that the Lord Jesus went in and out among them, beginning from the baptism* 1.662 of John: and S. Paul saith, that a novice must not be permitted to step into the Teachers chair; for the fathers say, that those Scioli, those smatterres were they that* 1.663 bring all out of course, and as the Apostle saith, fall themselves soonest into tem∣ptation.

2. They are to be at the direction of their Teachers. They must follow when he commands; this makes them Disciples, when they do sequi, follow their Teacher,* 1.664 they must ask leave to do any thing〈◊〉〈◊〉 permitte mihi, give me leave to bid my friends* 1.665 farewell. They must be obedient, that is the second.

3. They must live soberly and honestly; according to the Apostles rule, fly youthful* 1.666 lusts: they must be sober and of good behaviour, as the same Apostle. Not onely sober* 1.667 and not drunken with wine; for as there is ebriet as a vino, drunkennesse with wine,* 1.668 so also without wine, as the Prophet tells us; Hear thisthou miserable and drunken, but not with wine; but also not drunk with pride, or self conceit of our own abiliti s. The* 1.669 last of these the Apostle means, when he saith, Be sober minded; and of the other the Wise man speaks, Be not among wine-bibbers for the drunkard and the glutton shall be* 1.670 poor, and the sleeper shall be covered with rags. Nunquam fapit amator 〈◊〉〈◊〉, he that loveth wine shall never be wise. And for those which Esay mentioneth, Drunken but not with wine, as when a man is drunk with conceit of himself (which commonly is in them that know least) such a man hath a fume risen up in his head, and thinketh (〈◊〉〈◊〉 as a drunken man) that he can overcome all the world. And these are they of which the Wise man tells us, There is a generation (saith he) that are pure in their own eyes,* 1.671 (and yet God knows they are not so) and There is a generation, O how lofty are their eyes! and their eye-lids are lifted up, very supercilious. But as the Wise man tells, it is not with these proud men, but with the lowly, that wisdom inhabits. And our Saviour saith,* 1.672 Discite a me, learn of me, for I am 〈◊〉〈◊〉 and lowly, (which S. Augustine observed to be* 1.673 Christs first discite)The servant is not greater then his master, saith Christ elswhere; and* 1.674 therfore disciples must not check their Master. The Heathen said that those scholars are

protervi & petulci, that will calcitrare kick against their Masters or Tutors. If two Scholars be taught together, the one conceited of himself, the other a fool, There is* 1.675 more hope of the fool then of him that is too highly conceited of his own learning. Multos hoc decipit, qui ante tempus sapientes videri volunt, ut jam 〈◊◊〉〈◊◊〉 quod non sunt, & quid sunt erubescere, saith one, many are deceived by this, that they would wil∣lingly* 1.676 be accounted wise before their time, and begin to counterfeit what they are not; and are ashamed of what they are.

The conclusion of this point is, that because, as the Preacher tells us, There is a time to keep silence, and a time to speak: and in that he placeth silence before speaking,* 1.677 every one is to be a learner, before he be a teacher. We may see it in our Saviours example, who was in the Temple among the Doctors, how? hearing first, and then* 1.678 asking questions; and both before he taught himself. He that doth not take this course, will in the end be forced to take up this complaint. How have I hated in∣struction,* 1.679 and my heart despised reproof? And have not obeyed the voice of my teachers, nor inclined mine ear to them that instructed me.

3. A third duty of the teacher is, Tueri to defend his pupils, according to the sense of the word, their name Tutores 〈◊〉〈◊〉 being derived from tueri. It was our Saviours* 1.680 practise, as in the case of his Disciples not fasting, when Johns disciples, and the Pharisees fasted. And in their plucking of ears of corn on the Sabbath day. As also* 1.681 for their not washing their hands, when they did eat. In all which cases, Christ* 1.682 made their defence; thereby shewing, he would be ready to defend them in all mat∣ters, wherein they did not 〈◊〉〈◊〉.

1. The first duty of the Scholar answerable to this is, according to the law of the Nazarite. He must bring his offering, as 〈◊〉〈◊〉 is able. So did Hannah when she dedi∣cated* 1.683 her son Samuel, that he might not be 〈◊〉〈◊〉 to 〈◊〉〈◊〉. When Saul sent his* 1.684 servant to the Prophet, he made shift to finde the fourth 〈◊〉〈◊〉 of a 〈◊〉〈◊〉 to give him.* 1.685 Shall we come to the Prophet and bring him 〈◊〉〈◊〉? And Levi made a feast for our Saviour. In a Council the Fratricelli were condemned for holding one opinion (among* 1.686 the rest) that our Saviour lived by begging, and not of his own, for he had of his own, as we may gather by Judas bearing his bag.

2. Another duty is to minister to his 〈◊〉〈◊〉, as 〈◊〉〈◊〉 Samuel did to Eli. And we read* 1.687 that Elisha though the eldest scholar, yet poured water on Elias hands. We* 1.688 〈◊〉〈◊〉 that John Baptist sent two of his Disciples on an 〈◊〉〈◊〉 to Christ. And our Sa∣viour* 1.689 himself sent his Disciples to make ready the passeover. At another time he com∣manded* 1.690 his Disciples to provide a ship for him. He also sent two of his Disciples* 1.691 * 1.692 (when he was to ride into Jerusalem) to provide an asse for him. Lastly, he sent them* 1.693 to provide victuals to eat. So that the duty of ministring belongs to a Scholar.

3. The last is 〈◊〉〈◊〉 officium. Our Saviour being towards his end, giveth charge* 1.694 to one of his Disciples, (that he knew was able) to maintain his mother. And not* 1.695 onely so, but after his death some of them brought odours to embalm him. Some be∣stowed a Tombe upon him, and some buried his body. So did the Disciples of John* 1.696 Baptist, They buried his body. And yet here ended not this 〈◊〉〈◊〉 officium, for after Christs burial the Apostle; forgate not his memory, but spuke honourably of him.* 1.697 Jesus of Nazareth was a Prophet mighty indeed and word before God and all the peo∣ple.: shewing that death takes not this duty away from the Scholar to his Tutor, he ought to speak honourably of him after death.

Besides all this, there is a duty which all Scholars owe to Teachers, though they be not under their charge. If they be of that calling they are to honour them. Sauls* 1.698 servant counted Samuel an honourable man, and Gamaliel was honourable among all* 1.699 the people. He was a Teacher of the Law, and not onely those under his charge, but all the people honoured him.

These things being performed, that will come to passe which the Apostle aims at,* 1.700 we shall have men faithful, such as shall be able to teach others, and the Universitie shall breed such as shall be fit to serve the Church and Common-wealth. And indeed this was the end of the erection of schools and universities. 1. To bring forth men able to teach in the Church. 2. Men fit to govern the Common-wealth. Of which we are now to speak.

CHAP. VII.

Of honouring spiritual fathers in the Church. The excellency and necessity of their calling. Four sorts of ministers in the Church. 1. The thief. 2. The 〈◊〉〈◊〉. 3. The wolfe. 4. The good shepherd, whose duties are. 1. To be an example to his 〈◊〉〈◊〉 1. In himself. 2. In his family. The peoples duty answerable to this. 2. To use his talent for their good. Rules for doctrine, and conversation. The peoples duty. 1. To know their own shepherd. 2. To obey and follow him. 3. To give him double 〈◊〉〈◊〉 1. 〈◊〉〈◊〉. 2. of maintenante.

ANd first, of those that are to instruct and govern the Church. These are called* 1.701 fathers. The Apostle calleth himself a father And so they are called not one∣ly* 1.702 by the Church of Christ, but by Mitah an Idolater. He hired a Levite to be a* 1.703 father and a priest. The Idolatrous Tribe of Dan use the very same words, they bid the Levite to come and be their father.

And because, as was said before, all paternity is originally in God, and from him communicated to Christ, whose fatherhood towards the Church is no other but as he is the onely priest and prophet of the new Testament, and because God is fons omnis boni, the fountain of all good, therefore he must needs have this pro∣perty* 1.704 of goodnes, to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 communicative, that others may partake of his goodnes; and therefore he made the world by creating it at the first, and not one∣ly so, but by a second creation renewed and restored all by Christ, into whom they that are mystically incorporated, are admitted to that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that coe∣stial city or corporation, where they shall be partakers of all that goodnes and glory, which is in God.

And God having purposed to create the world for their purpose, made it with three divisions, or distinct places. 1. Heaven to be his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or place of reward. 2. Earth to be his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a worke house. And thirdly Hell his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 prison. To the end that men exercising themselves here in this world, which is the worke house, according to the grace received. and the talent given them, might either be rewar∣ded with eternal felitity in Heaven, or punisht with eternal misery in Hell. So that the earth being made for a place of exercise, and Heaven for a place of reward, the world was made for the Church, and consequently all those 〈◊◊〉〈◊◊〉 the natural to beget a holy seed; and the 〈◊〉〈◊〉 also for education, and this last, the fatherhood of the Prophets and teachers in schools and universities, are all of them ordained to prepare and fit men for this fatherhood in the Church, and for the furthering of their paternal power in the work of the ministry, this being the prin∣cipal paternity, and other fathers being but as pales and rayles to the 〈◊〉〈◊〉, to keep all within their due! bounds, thereby to set this worke the better forward. For we may see, that the Apostle setteth them in this order, 〈◊〉〈◊〉 that Christ did by* 1.705 his descending, his passion &c. was to this end. First, to gather together the Saints; which was to be 〈◊〉〈◊〉. Secondly by the work of the ministry, by which they being gathered, then cometh the third thing, which is, to build them up by faith, knowledge and vertue, as in verse 13. they being as S. Peter calls them, living stones,* 1.706 and so consequently they are to be partakers of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the growth or increase till they* 1.707 come to the fulnes of the stature of Christ, being joyned togetherwith Christ the head, here by the spirit, and hereafter by perfect fruition of his presence; and this was the chief and great work of all other, for which all others 〈◊〉〈◊〉 ordained, for which schooles were founded, and the ministery ordained, and common∣wealthes established. And therefore Saint Paul saith, let no man glory in men, for all* 1.708 things are yours, speaking of the Church, things present, and things to come &c.* 1.709 And you are Christs, and Christ is Gods.* 1.710

Thus we seethe institution, ordination, and (withall) the end of those which be lawfully called to become fathers in the Church, and what account we are to make of this work, seeing that families, schooles, and commonwealths were established, yea the whole world created for this which is effected by the worke of the ministery, the building up of the Church. And it is the want of due consi∣deration

herein that hath brought that confusion and disturbance into the world, which we daily see.

For whereas this ought to be the thing 〈◊〉〈◊〉 which we ought all anhelare, to breath after; and the Prophet sayes, that Regeserunt nutritii & Reginae nutrices 〈◊〉〈◊〉, Kings* 1.711 shall be thy nursing fathers, and Queens thy nursing mothers, that is, of the Church, and that their duty is nutrire, whereby the churches estate might be the more glo∣rious. Some according to Ezeckiels Princes, think, that when they are 〈◊〉〈◊〉* 1.712 to high places, that the end for which they were so preferred is, but to soake in* 1.713 the broth, to live at ease, or to do what they list, as Jezebel said, and all their* 1.714 care is but to have pacem in 〈◊〉〈◊〉 suis, peace in their dayes, and that outward peace,* 1.715 that invasions, tumults, and broyles may not hinder them in their ease and plea∣sures.* 1.716 And on the other side, when subjects are such as king David speaks of, men (indeed) made to be in honour, but become without understanding, that they know no other good but bonum sensibile, their bellies, tables, furniture for their houses &c. set their affections (in the Apostles phrase) on earthly things, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.717 and so make that commutation which our Saviour speaks of, gain the world, and lose their soules, they would soon bring this purpose of God to none effect, if he* 1.718 laid not his helping to hand by this work of the ministry.

And because they look onely at the 〈◊〉〈◊〉 sensibile, hence is their base account they hold of this ministery, and that because of the outward appearance by which they judge: we see, that after Saint Paul had given forth great words concerning* 1.719 the power of his ministery, that it was mighty through Christ to cast down strong* 1.720 holds &c. yet as appears by his words after, the Corinthians contemn all this, because they looked on things according to the outward appearance. In our Savi∣our himself was al the fulnes of the Godhead, this power was 〈◊〉〈◊〉 none so ful as in him;* 1.721 yet because, as the prophet speaks, when he was seen, there was no beauty in him that he should be desired, in 〈◊〉〈◊〉 of the outward appearance. We see how he* 1.722 was handled on earth, scorned and 〈◊〉〈◊〉 by the 〈◊〉〈◊〉 and Pharisees, and the* 1.723 rest of the Jews, and by 〈◊〉〈◊〉, and his men of war, they did 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 set him at nought, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 scoff at him, so that this calling which God had so highly ad∣vanced, the world set at nought and scoffe at it. And so the prophets were used before; for Ahaziahs servants in derision called Eliah the man of God, els why should he have called for fire from heaven to consume them? And 〈◊〉〈◊〉 cour∣tiers* 1.724 were likewise pleased to vent their scorne upon Elisha: why came this mad* 1.725 fellow to thee.

But in this point the comfort is, there is a good distinction observed by David,* 1.726 I will hope in thy name, saith he, for thy Saints like it well, (as the common translation hath it) but the new (which is better) saith, I will wait on thy name, for it is good before thy Saints. There is bonum coram Sanctis, & bonum coram mundo, the Saints have one thing good in their estimation, and the world another. The world would think it an idle humour in a man to praise God by siuging to him, but the Saints like it well. So that it is not the good conceit a man hath of himself (as the Apostle speaks) that shall help him, nor others commen∣dations of him, but he whom the Lord commendeth may comfort himself in* 1.727 Gods approbation.

We will now come to the particular duties of the minister.

The Apostl, e when he speaks of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the things appertaining to God, he shews the end of the ministerie or priesthood of the Gospel, viz. That he is to stand and appear for us in the things which concern God, or when we have to* 1.728 deale with God: therefore he saith, that the priest is taken from among men, that is, being fitted by education (of which before) he is selected out of the ordi∣nary sort of men, and ordained for men in things pertaining to God, that is to execute the offices of the Church in our stead before God. so that this being a place of honour, no man ought to thrust himself into the ministry, but to ex∣pect till he shall be thought fit, and be 〈◊〉〈◊〉 lawfully called. No man taketh this honour upon him, but he that is called of God as Aaron. Now Gods cal∣ling is known by his gifts, wherby he fits men, by the talent he bestowes, which when we have, then we are inwardly called of God; and then having the gift 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is, the power to administer holy 〈◊〉〈◊〉, by imposition of hands, as the

Apostle speaks, we are then outwardly called by the Church. And being thus* 1.729 called, we are to performe the duties that belong to us, of which I shall now speak.

The duties of the ministers of the Gospel we shall finde set down in seve∣ral places of Scripture, as John 10. 1. Tim. 3. Tit. 1. from which we shall deduce them.

In the tenth of Saint John we finde four sorts of shepherds mentioned, three* 1.730 bad, and one good. 1. The thief. 2. The hireling. 3. The wolfe. 4. The good shepherd.

1. They are distinguished by our Saviour. 1. By their calling, which is either lawful or unlawful. The thief hath no lawful calling, as the second and third have, for he hath no lawful entrance, he wants his inward calling, when he wants his talent to enable him, and then being admitted by savour of reward, he hath no outward calling, he comes in by vsurpation, which cannot give any man a right. And thus he that comes not in by the ordinary way setled in the Church, comes not in by the door, nor according to Christs institution; for he that entreth not in by the door into the sheepfold, but climbeth another way, the same is a thief. Of this sort Gods speaks by the prophet, I have not sent them, yet they ran; I have not* 1.731 spoken to them, yet they prophecied.

There 〈◊〉〈◊〉 two wayes whereby such men creep in. First per gratiam by favour. Secondly per munus, by gift or reward, both mentioned and prohibited in one verse.

• 1. Per Gratiam, by favour, is when a man is admitted either at the suit of some* 1.732 great man or friend, or for alliance or kindred sake: this is respecting of persons with∣out regard to the qualities of the men, which in Leo's opinion was very absurd, that men of quality should be neglected, and ignorant preferred. And this must needs be when any are admitted upon these respects; multanos iniqua sace∣re cogit affectus dum propinquitatem respicimus, saith Saint Jerome; when by affection or alliance we look on men, we are forced to do many things 〈◊〉〈◊〉. But if we will fol∣low Saint Chrysostomes rule, Qui vult alterum ad officium sacerdotale pertrahere suf ficere non judico testimonium quod opinione collegerit, sed ut ejus 〈◊〉〈◊〉 qui eligitur, noscat diligenter, he that will make a minister, must not only go by opinion, but his knowledge of him. And the reason he gives is, Qui ordinat indignos eisdem 〈◊〉〈◊〉 poenis, quibus illi qui indigne 〈◊〉〈◊〉 ordinati, he that ordains unworthy mini∣sters, is liable to such punishment as the party is subject to which is unworthi∣ly ordained.
• 2. Per munus, by reward is the other. The first must be the fault but of one that is, the admitter, this is the fault of two, of him that admits, and him that is admitted. 1. The Bishop that by or for reward lets in any such, that ordaines such as have not the gifts of the minde, but the gifts of the hand. 2. To such as attempt to come in that way, Saint Ambrose denounceth this curse, Lepram cum Giezi a sancto se suscepisse credant Elizeiore, qui gradum sacerdotalem se 〈◊〉〈◊〉 pecu∣niis comparare, let them be sure to have taken the leprosie of Gehazi from the mouth of holy Elisha, that think to obtain the Priesthood by money. Therefore it beho∣veth Bishops, according to S. Pauls 〈◊〉〈◊〉 to Timothy, to take heed of cita impositio, lay hands suddenly on no man, neither be partaker of other mens sinnes: for (as is* 1.733 said before) he that brings unworthy men into the ministery, is accessory to the offences they commit, and liable to the punishment they deserve. This is the first thing, that there be a lawful entrance, by the door, a lawful calling, not a comming in at the window, like a thief; for 〈◊〉〈◊〉 malo 〈◊〉〈◊〉 principto, difficile bono perficiuntur exitu, whatsoever hath an ill beginning can very hardly have a good end. God never blesseth the labours of such as come not in at the door. And Saint Augustine hath this observation; Diligendus est Pastor, tolerandus est mer∣cenarius, sed cavendus est latro. The good shepherd is to be beloved, the hireling to be tolerated, but the thief is to be taken 〈◊〉〈◊〉 of.

2. They are distinguished by another mark, which puts a difference between the other two, the hireling and the wolfe, and the true shepherd: for though they come in right, yet they want that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that purpose and intention when they enter, which was in the Apostle, and is in every true shepherd, thou know∣est

(saith the Apostle) my manner of life, and my purpose &c. Which is well 〈◊〉〈◊〉* 1.734 elswhere to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a natural care of the 〈◊〉〈◊〉, as if there were some that had spuriam curam, a bastard care. They that have not this purpose of heart,* 1.735 are called Mercenarii, which have no care of feeding the flock, but of feeding themselves, and therefore when they see the wolf, they flec because they care* 1.736 not for the flock. Their tooles or instruments, are as the prophet calls them, 〈◊〉〈◊〉 pastoris stul i, the instruments of a soolish shepherd, which the fathers* 1.737 terme forcipes & muletrum, a paire of sizers for the fleece, and a payle for the milk. And therefore when the flock is in any danger, they regard it not, but if there be the least danger of the milk or wooll, then they bestir themselves with the instruments of a foolish shepherd. The Jews call them such as draw neer to the Ark for the Corban, for the offering box; they cared not what became of the law, so the corban sped well. It was prophecied of the stock of Eli, that* 1.738 they should say, put me into the Priests office, that I may eate a piece of bread, and get a piece of silver, this was their end. Abiathar a wicked man was of his seed, and was displaced by Solomon, and Zadok put in his room. And for want of this care of the flock it is, that others turne wolves, such as are all false teachers who for lucre or ambition, or some such sinister ends, pervert the truth, and instead of feeding the flock, poison them with heresies and errours contrary to the re∣ceived doctrine of the Church; such, if a presecutor or false teacher come with au∣thority, will flie, nay, as the Apostle speaks, they will not onely fly, but also become wolves themselves, for of such he prophecied saying, that grievous wolves* 1.739 should enter, not sparing the flock. The Apostle would have us to mark the issue or end of their conversation that speak the word of God to us. Now this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or issue, marrs all, it discovers the mercenary, and the wolf; for if the wolf* 1.740 come, if persecution arise, either they will flie, as the mercenary, or turn wolves too, and help to worry the flock; for even among your selves (saith the Apostle) shall men arise teaching perverse things, such of you as have been shepherds shall turn wolves. So that whether he be for his belly, as the first, or degenerate to* 1.741 a wolf, as the last, they are both distinguished from the good shepherd. Yet they are to be obeyed as pastors, because they come in the right way, obediendum est male, an evil man must be obeyed, though not ad malum, in that which is ill: of which before in the Magistrate. But the end of these, is wosul acording to the pro∣phet; wo, unto the shepherds that feed themselves. Ye 〈◊〉〈◊〉 the fat and cloth you 〈◊〉〈◊〉 the wooll, yee kill them that are fed, but yea feed not the* 1.742 flock.

4. The good shepherd is the last sort, who as he comes in the right way, Math. 22. 12. So he is not to abuse his place after he is entred, as the evil shep∣herd doth, but to perform the duties of it, which duties are. 1. To shew his flock a good example. 2. To employ his talent for their good. 3. To converse with them, as he ought.

1 He must be an example. He must lead the flock, as our Saviour expresseth it after the manner of the Easterne countries, who drave not their sheep before them, but the sheep followed them. The Apostle describeth it more plainly by the word* 1.743 Typus: he must be Typus, as the iron that gives a forme to the mony by making* 1.744 an impression on it. As the iron hath the same forme in it, which it stampes on the coyne, so must the minister by his example, represent what by his doctrine he* 1.745 would have the 〈◊〉〈◊〉 to be. The same word is vsed in other places, it is used* 1.746 by Saint Peter, bidding such men to be ensamples to the flock. It was Moses his* 1.747 order, in the first place the priest was to have 〈◊〉〈◊〉 integrity of life, and* 1.748 then Vrim light or learning. And it pleased God to make it a signe of Aarons cal. ling to the Priesthood. That his rod was virga 〈◊〉〈◊〉 a fruit bearing rod, to shew, that the priest, when he uses the pastoral rod for government and discipline, must not be unfruitful himself, but must be an example in holy life, and good works, which are the fruits of the spirit. So was it in Christ our Prototype, as Saint Luke speaks, Cepit 〈◊◊〉〈◊◊〉 & docere, 〈◊〉〈◊〉 began both to do and to teach; to do first,* 1.749 and to teach after. The like Saint Paul (when he handleth this point ex professo) tells both 〈◊〉〈◊〉 and Titus, that a minister must be blamelesse by his example,* 1.750 without spot and unreproveable. So then he must be ex mplam or dux gregis, he* 1.751

must be typus, a pattern or example, he must do, and then teach. This example he may be two wayes.

1. In himself, which is as you see before in S. Pauls direction to Timothy, and Titus, to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, without spot; which hath relation to that in the law, No man* 1.752 that bath a blemish, or is mishapen in his body, of the seed of Aaron the Priest, was to come nigh to offer the Lords offering. This was required under the Law, to preserve the outward honour and dignity of the Priesthood the better, and though in that re∣gard it may be of moral use, yet withal hereby was typified, that innocency and free∣dom from all spiritual blemishes of sin which should be in the Ministers of the gospel.* 1.753 They should be free from all spot, because no offence should be given; that no scandal should be given to the weak brother within, nor to the adversary without. This made the Apostle so careful to avoid not onely scandal, but all occasion of scandal,* 1.754 that when alms were sent to poor brethren, by the care of the Apostles, he would not carry it alone, but would have one go with him, that there might be no suspicion of fraud, that so he might 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, provide things honest, not onely in the sight of God, but before men also, and that the adversarie might have no occasion to speak evil. Therefore the Disciples marvelled, when they found Christ talking with a woman alone, because it was not his custom to do any thing which might cause slander or suspicion. Thus much for the ge 〈◊〉〈◊〉. We will now set the four vertues which the Apostle requires to be in him, and the four spots which are opposit.

• 1. The first is, that he be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, temperans or continens, temperate and chast,* 1.755 whether in a married or single estate. The opposite to this is in Tim. 3. 2. not to be content with one Wife; so continency or single life is the vertue: incontinency or poly∣gamie the thing forbidden.
• 2. The second is, that he must be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, vigilant, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not given to wine. The opposite is in the next verse, one given to wine, transiens ad vinum, a tavern∣hunter: for the lust of the body, and the pleasure of the taste, must both be qua∣lified in him.
• 3. The next is, he must be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sober: which Chrysostome distinguishes from the* 1.756 former, and is opposite, not to the inordinate desires of meat and drink, but to the passions of the soul, which are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, irascible, it moderates the passion of* 1.757 anger. The vertue required is mentioned, 2 Tim. 2. 24. mildenesse; he must be no striker, not furious, but one that will bear injuries, and labour with meeknesse to re∣claim those that erre.
• 4. Lastly, he must be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, grave and modest, of good behaviour; which the Councils refer to habitum, his apparel, gestum, his gesture, incessum, his gate, he* 1.758 must not be light in his behaviour. The opposite to which is, not to fly youthful lusts* 1.759 and light carriage. To these four, we must adde that which the Apostle mentions, he must so carry himself, that he may have a good report of them that that are Without; for it is not enough to be commended by those of his own profession or religion, by birds of his own feather; but so, that his very enemies may say, He is a man fit for this sacred calling, and may be converted by his example.

2. He must be an example in his houshold by his example; for according to S. Paul, he must rulewell his own house: which must be in 3 points. 1. They must be brought up by him in the true faith. 2. He must keep them in subjection, that they be not unruly, but obedient; for if he be not able to keep his own under, but that they will be re∣fractory, it argueth, that he is either negligent, or remisse and fainthearted, and there∣fore unfit to rule the Church. 3. Lastly, he must make them examples of reverence,* 1.760 gravity, sobriety, and modesty, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that they be not accused of riot, surfet, and excesse. And in these two respects the Pastor must be exemplum gregis.

The duty of the people must be conformable and answerable to that of the Pastor. If it be his duty to be Typus gregis, a pattern to the flock; it is the flocks duty to be antitypus pastoris, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Pastors antitype, by following his good example, as the iron that gives the stamp, and the coyn stamped, have the same figure. They must 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, become imitators of them, as the Apostle adviseth, Remember them that have the rule over you, Whose faith follow, &c. Have an eye to them that teach, and* 1.761 imitate their example, ut domus presbyteri sit Magistra disciplinae publicae, that the house of the Priest be the rule of publick discipline. 2. The next duty of the Minister, is the employing his talent, or the use of those gifts which he hath gotten in the schools;

for Nemo accipit dona propter se, no man hath any gifts for himself onely; but to use them, as 〈◊〉〈◊〉 by the Parable of the talents. 1. He must be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, able to teach* 1.762 others: now it is well observed that the Verb docere, to teach, governeth two accu∣sative cases: as in the Prophet, Quem doccbit scientiam? Whom shall he teach* 1.763 knowledge? There is a quem, whom they shall teach, and a quid, what they shall teach. For there are many in these times, that have the quem, a people to teach, but not scientiam; many are Teachers, but want the knowledge to teach: these were never sent by God. It is strange what hatred God did beare to the Asse. He would have the 〈◊〉〈◊〉 born of all creatures to be offered, but the foal of the asse might not come within the Sanctuary, but the neck of it was to be broken. Hesychius and others, inter∣pret* 1.764 the asse to be illiteratum, the illiterate man, and surely he that is such ought not to come into the Lords Sanctuary. The Prophet saith in the person of God to such, Because thou hast rejected knowledge, I will also reject thee, that thou shalt be no Priest* 1.765 to me. And Moses saith of the Levites, They shall teach Jacob thy judgements and Is∣rael thy Law. And the Prophet saith, the Priests lips should preserve knowledge, that* 1.766 is, he should have ability to teach. Aquinas, and some of the latter Schoolmen, handling the question, what is meant by ability to teach, distinguish between competentem, & eminentem scientiam, competent and eminent knowledge, and resolve that a Pastor must have competentem scientiam at least, though not eminentem. Now what this competens scientia is, the Apostle determines in one place, Tit. 1. 9. viz. He must be* 1.767 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, able to hold fast the true doctrine, when any Heretick shall seek to take it from him: and this he must do 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by learning. 2. He must be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, able to exhort and comfort. 3 He must be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, able to confute and convince all gain-sayers, and opposers of the truth, and this is the Comment on that place, as I take it.

Now unto this is opposite a Novice. He must not be a Novice that enters into this* 1.768 Ministery; but as the Apostle elswhere saith, he must be nourished up in the words of* 1.769 faith and good doctrine: and after his ordination he must not rest there, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, proficere, study more and more, and stir up his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, till they burn brighter, stir up* 1.770 the gift of God which is in him. And the practise of this is that which getteth him honour: for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they that labour, are worthy of double honour, by putting* 1.771 their gifts to use. He must preach the word in season, and out of season; and that upon* 1.772 necessity (as the Apostle tells us) for, vae mihi nisi evangelizavero, woe unto me if 1* 1.773 preach not the Gospel: yet we must know that the Apostles 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, be instant in season and out of season, is not meant, as people would have it, as if a Minister must preach continually, or when soever the people will: but as in season is upon ordinary dayes and occasions, so out of season is upon extraordinary occasions, when the necessity of the Church requires: when either some great calamity, oraflliction, or benefit calls upon us; not (as some would have it) to make the duty of the Pastor infinite; for it is one thing to be instant, and another thing to preach: a man may be instant, and yet not preach alwayes.

2. Concerning the manner of doctrine, there were three faults (mentioned by the* 1.774 Apostle) crept into the Church. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Desire of novelties or fables, which a∣riseth* 1.775 out of a fulnesse in men, that they cannot abide to hear a thing often, but must have novelties; another Jesus must be preached to them. 2. The next is curiosity* 1.776 about questions of no profit, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they will have high points or unprofitable handled, in which they are so intangled, that they cannot get out, and neglect practical points. 3. The last is pruritus aurium, itching ears, a desire to hear a* 1.777 declamation out of a Pulpit, to hear a sermon with fine phrase, pleasing the ear, but doing the soul no good. Against all these the Apostle prescribeth a form. 1. That they teach sound doctrine that cannot be condemned. It must be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.778 sound and sincere, not corrupt with fables or false doctrine, and they must not* 1.779 strive about things that profit not. 2. Against the second 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he prescribes,* 1.780 that as his doctrine must be sound and true, so he must teach those things,* 1.781 Qua sunt bona & utilia hominibus, good and profitable unto men. 3. Against* 1.782 the third, though he must not affect the pleasing of itching ears, by too much nicenesse about words, yet 1. his matter must be such as that he need not to give place, in regard of the stuffe, to any, and that the expression be grave and decent, not light nor neglected. The Apostle saith, that 〈◊〉〈◊〉 he were

rude in speech, yet not in knowledge. 2, And for keeping of his Auditors together 〈◊〉〈◊〉* 1.783 must have vetera & nova, both new and old, not new doctrine, but new wayes of ex∣pression: the doctrine may be al one, yet the manner of delivery may be diverse, he must have new parables, new arguments. 3. He must have a perspicuous and me∣thodical way, an orderly delivery, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 like a cunning workman, rightly di∣viding* 1.784 the word, which as the Apostle saith, is like a two edged sword. Preaching must* 1.785 have two edges; for it was a fault complained of by S. Augustine, against Preach∣ers of his time, their preaching had but one edge, and the back did as much harm as the edge did good; they meet not with two extreams, as when they speak of obe∣dience, they so speak of it, as that they would have a man never to disobey: and when they speak of peace, they seem to take away all differences, though the cause be just, and necessary, as if we must be at peace with the wicked. 4 Lastly, he must deliver* 1.786 that he speaks with authority, gravity, and modesty, knowing that the word is not his own, but the everlasting truth of God.

2. The next point after doctrine is exhortation. And in this there is a common 〈◊〉〈◊〉, that teachers are impatient of their hearers amendment, if they tell them of their 〈◊〉〈◊〉 twice, and they amend not, they give over, whereas the Apostles counsel is, to* 1.787 exhort with al long-suffering and doctrine. They are to convince the judgment 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with doctrine, and then with long-suffering to expect their conversion, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.788 waiting if God at any time will give them repentance.

3. They must first arguere, prove the fault, and then redarguere, reprove the person; not as the common fashion is, first reprove, and then prove. Now in 〈◊〉〈◊〉 of the persons to be reproved, these rules are to be observed.

• 1. If the person be onely drawn into a fault by infirmity, then to reprove in meek∣nesse and humility. Galat. 6. 1.
• 2. If it be done in contempt, then to rebuke him, (as the Apostle directs) with all* 1.789 authority.
• 3. If he be slow of nature: then to rebuke him sharply and roundly.* 1.790
• 4. If he sin openly, if a publick sault be commited, then rebuke him openly, that others may fear.* 1.791

4. For disproving or confuting the adversary, in w^ch there are 4 ends to be aimed at 1. To convince him, and so stop his mouth if it may be. 2. If that cannot be done,* 1.792 yet to confound him and make him ashamed. 3. If not that, yet that he may condemn* 1.793 himself, his conscience may tel him that he is an errour. 4. If yet he persist, then how∣ever* 1.794 his folly will be manifest to all men by reproving him, hereby others may be* 1.795 warned to take heedof him.

The Application of all this may be gathered from what we finde in Ezekiel and Za∣charie* 1.796 against the evil shepherds, whose properties are by them described, opposite to* 1.797 those which S. Paul requireth in a true shepherd, and from all of them we may ga∣ther* 1.798 how a good Pastor ought to apply himself to the several necessities of his flock; of which some are infirm 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, weak spirited, these must be comforted; some are broken hearted, and these he must binde up; some he calleth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, weak persons; novi∣ces that have not 〈◊〉〈◊〉 overcome their corruptions, these must be upholden and borne withall; some are depulsi, strayed away, which are either 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, unruly men, and these must be admonished, that they may hear of it; or such as are led away into heresies and 〈◊〉〈◊〉, and these must be sought out and reclaimed.

5. The next point is concerning his conversation with other men, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for herein likewise is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that communication of spiritual things, which people have* 1.799 from their Pastor: it is not only in doctrine, and sacraments, but also in his conversation with them. Wherein he must be, 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, hospitalis, given to hospitality. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.800 very friendly to all that are well given. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a just dealer towards all; and because* 1.801 there may be summum jus, rigour of justice in holding or exacting his own, therefore* 1.802 he must be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, no brawler, and consequently 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, patient, or rather one that is equitable, and stands not upon strict right; the opposite to which is forbidden by the Apostle, who saith, he must not be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, self-willed or obstinate, that will not remit* 1.803 or yield any thing. And because questions of right are usually about temporal things, therefore in order thereto, he must not be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a lover of money, so as to intangle* 1.804 himself in worldly matters that he cannot attend his calling, nor one that seeks them by unlawful gain, he must 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And thus much for the Pastors duty.

1. Now the duties of the people to the Pastor, are. 1. They must be (according to the mark of true sheep, set down by our Saviour) as sheep knowing their own shep∣herd,* 1.805 and able to discern him from a stranger. And thus knowing him, to keep with∣in his fold, and not to wander after other shepherds. They must (as the Apostle speaks) know them which labour among them. For it is a great disheartning to a Minister, that* 1.806 though he take much pains with his flock, yet 〈◊〉〈◊〉 they hear of another, that is 〈◊〉〈◊〉 lingua 〈◊〉〈◊〉, hath a voluble 〈◊〉〈◊〉, though he have onely 〈◊〉〈◊〉 verborum, the froth of seeming good 〈◊〉〈◊〉, and little substance, yet the last shall be preferred, and they will 〈◊〉〈◊〉 their own and follow the other. They must not give 〈◊〉〈◊〉 to 〈◊〉〈◊〉 and 〈◊〉〈◊〉, and be seduced by them to the by-paths of errour.

2. The second duty is obedience to their Pastor, whether it be by following him,* 1.807 as our Saviour, speaking of the good 〈◊〉〈◊〉, saith, The sheep follow him; or by being perswaded by him, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (as the word 〈◊〉〈◊〉) which is, when they professe* 1.808 they will submit to be ruled in their judgement and practise by him, and withall do 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, submit or give place, though they be not perswaded, till they be better per∣swaded; when they will suspend their own judgement, till they be better informed; for without this the other is but 〈◊〉〈◊〉 obedience. For he that said he would not go, and yet afterward went, did hisfather more honour, then he that made as ifhe would go, but did not. To follow a Pastor therefore is another thing, then to professe and say we will follow him; there is more required, viz. to follow him in our practise, and to submit our judgement to his, knowing that he is 〈◊〉〈◊〉 over 〈◊〉〈◊〉 by God, to direct and guide us in matters of our souls: Discentem opotet 〈◊〉〈◊〉; it is true in all arts and sciences: and if we will be scholars in Christs school, we must not 〈◊〉〈◊〉 our judge∣ment to the judgement of the Church, but submit thereto, and to our own Pastor in special, unlesse it appear evidently that he is in an errour, (which may 〈◊〉〈◊〉 be known) 〈◊〉〈◊〉 without this, we can 〈◊〉〈◊〉 obey or follow in our 〈◊〉〈◊〉. It is most true which S. Augustine saith, Pertinet ad nos cura, ad vos obedientia, ad nos vigilantia pastoralis,* 1.809 ad vos humilitas gregis; The care belongs to us, and obedience to you, pastoral watching is ours, the humility of the flock is 〈◊〉〈◊〉. When 〈◊〉〈◊〉 was 〈◊〉〈◊〉 in Moses his room, he was to come to Eleazar the Priest: and at his word he must go out, and at his word he must come in, for Eleazar must ask 〈◊〉〈◊〉 of God for him. This was Gods order which was never 〈◊〉〈◊〉. though now it be neglected: and though men ask the counsel of the Lawyer for their 〈◊〉〈◊〉, and of the Physitian for their bo∣die, and follow their directions, yet the Minister is not thought fit to 〈◊〉〈◊〉 them for their fouls, but here every one can give counsel as well as the Minister.

3. They must give the Minister honour, double honour. They which labour, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.810 which take extraordinary pains in the word and doctrine (for the emphasis lies in that word) let them be counted worthy of double honour, 〈◊〉〈◊〉 the Apostle.

1. The honour of reverence, which extends both to our judgement and 〈◊〉〈◊〉. In our judgement, by having a reverent 〈◊〉〈◊〉 of them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Phil. 2. 29. honour them highly; and then in our affection, a singular degree of love is due to them, The Apostle saith, they must be 〈◊〉〈◊〉 highly in love. We beseech you brethren to know them* 1.811 which labour among you, and are over you in the Lord, and 〈◊〉〈◊〉 you, and to esteem* 1.812 them very highly for their works sake.

2. The honour of maintenance. Let him that is taught in the word communicate to* 1.813 him that teacheth in all good things, faith the Apostle. God threatens in Zachary, that whereas he had broken one staff, if the 〈◊〉〈◊〉 wages were not 〈◊〉〈◊〉, he would* 1.814 break both, and what can then follow in the Church, but Barbarifine and Ignorance, and by consequence Epicurisnie and Atheisme. When men are sick, they can send for the Minister to comfort them, then they think of Heaven, when they must leave the Earth, but when they are recovered, there is no 〈◊〉〈◊〉 use of him, or when they are in health, they regard him not. It is well expressed by the Prophet, when there were great droughts or rains, or 〈◊〉〈◊〉 weather, they remembred God and called* 1.815 to him, but when they had what they desired, when they had got in their corn & wine, they rebelled against him But God protests against this dealing, he wil not be so mock∣ed Remember me in the dayes of thy youth, and in thy wealth els 〈◊〉〈◊〉 shalt have no answer* 1.816 of me, when the evil dayes come. S. Augustine commenting upon the words before recited [they which labour in the word and doctrine, let them be counted worthy of double 〈◊〉〈◊〉] saith, Scilicet 〈◊◊◊〉〈◊◊◊〉 obediant, & exteriora 〈◊◊〉〈◊◊〉,

〈…〉〈…〉* 1.817 sed et terr. 〈…〉〈…〉. This double honour is not onely to obey in spiritual things, 〈◊◊〉〈◊◊〉 to them in temporals. For good 〈◊〉〈◊〉 of the word ought not to be 〈◊〉〈◊〉 with high honour onely, but with earthly 〈◊〉〈◊〉 too. that 〈◊〉〈◊〉 may not be 〈◊〉〈◊〉* 1.818 sad and 〈◊〉〈◊〉 in the want of 〈◊〉〈◊〉 to 〈◊〉〈◊〉 their charge, and may also 〈◊〉〈◊〉* 1.819 in their 〈◊〉〈◊〉 obedience in 〈◊〉〈◊〉 matters. 〈◊〉〈◊〉 not (saith Saint 〈◊〉〈◊〉) that they which minister about holy things, 〈◊〉〈◊〉 of things of the 〈◊〉〈◊〉, and they which wait at the Altar, are 〈◊〉〈◊〉 with the Altar, even so hath the Lord 〈◊〉〈◊〉, that they which preach the 〈◊〉〈◊〉, should live of the 〈◊〉〈◊〉. 〈◊〉〈◊〉 is 〈◊〉〈◊〉 ordinance, not our benevolence. We are not at our liberty, but tied to it by 〈◊〉〈◊〉; and the minister hath power from God to demand it 〈◊〉〈◊〉 his own. And there∣upon it is that Saint 〈◊〉〈◊〉 speaking of Saint 〈◊〉〈◊〉 in this very point 〈◊〉〈◊〉, 〈◊〉〈◊〉* 1.820 〈…〉〈…〉* 1.821 surpata, sed 〈◊〉〈◊〉, that though the Apostle chose rather to work with 〈◊◊〉〈◊◊〉,* 1.822 and did not require milk from his sheep, yet he told the 〈◊〉〈◊〉 that he had power to have taken it, and that his fellow Apostles vsed this 〈◊〉〈◊〉, not as usurped, 〈◊〉〈◊〉 as given them, 〈◊〉〈◊〉 by God. And 〈◊〉〈◊〉 it 〈◊〉〈◊〉 but reason, 〈◊◊◊〉〈◊◊◊〉 Apostle saith, If we have so vn unto you 〈◊〉〈◊〉 things, is it a 〈◊〉〈◊〉 thing if we* 1.823 reape your carnal things. But to conclude this point. The 〈◊〉〈◊〉 of 〈◊◊〉〈◊◊〉 ho∣nour performed is from the want of 〈◊〉〈◊〉. It was Saint 〈◊〉〈◊〉 hope of the Corinthi∣ans, that when their faith 〈◊〉〈◊〉, his means would be 〈◊〉〈◊〉. And so 〈◊〉〈◊〉 it be of ours, if your faith encrease, we shall be crowned and 〈◊〉〈◊〉, and where this is wanting, we cannot expect it.

Concerning the difference of Bishops and 〈◊〉〈◊〉, that they are 〈◊〉〈◊〉 or∣ders, and that the Bishop is superiour not 〈◊〉〈◊〉 〈◊〉〈◊〉, but 〈◊〉〈◊〉, and that by di∣vine right, the reverend author hath fully proved it in his 〈◊〉〈◊〉 to 〈◊〉〈◊〉 〈◊〉〈◊〉 first in latine, and lately translated into English, wherein any 〈◊〉〈◊〉 man may finde full satisfaction. And 〈◊〉〈◊〉 the power of the Priest or Minister of the Gospel in binding and loosing, read a learned sermon made 〈◊〉〈◊〉 the Author on this subject, on John 20. 23. published among his other sermons.

CHAP. VIII.

Of fathers of our country, Magistrates. The dutie of all towards their own country. God the first magistrate. Magistracy Gods 〈◊〉〈◊〉. Power of life and death givento kings by 〈◊〉〈◊〉, not by the people. Addition. 31. That regal power is 〈◊〉〈◊〉 from God, proved out of the authors other writings. The 〈◊〉〈◊〉 of magistracy. 〈◊〉〈◊〉 To pre∣serve true religion. 2. To maintain outward 〈◊〉〈◊〉. Magistrates 〈◊〉〈◊〉 to shep∣herds in three respects. The 〈◊〉〈◊〉 of the 〈◊〉〈◊〉 power, via of kings, and of inferi∣our officers. The duties ofsubjects to their Prince.

AFter the fatherhood of the Church, order requireth, 〈◊◊◊〉〈◊◊◊〉 of those, whom even nature and the Heathen by the light of 〈◊〉〈◊〉 have reputed* 1.824 and termed Patres 〈◊〉〈◊〉, fathers of the country; which are 〈◊〉〈◊〉. 〈◊〉〈◊〉* 1.825 which sort the chief (as hath been shewed) are in Scripture called fathers, as 〈◊〉〈◊〉, and the women mothers, as 〈◊〉〈◊〉, a mother in Israel. And because their 〈◊〉〈◊〉 is Pater 〈◊〉〈◊〉, God hath commended the countries care especially to every 〈◊〉〈◊〉. For this end it was, that when God commanded 〈◊〉〈◊〉 to leave his fathers* 1.826 house, he gives the country precedence, and sets it before kindred and fathers* 1.827 house: and we see what tears the people of God shed when they 〈◊〉〈◊〉 carried* 1.828 out of their own country into a strange land, and when 〈◊◊〉〈◊◊〉 required them to sing the Lords song in a strange land, 〈◊〉〈◊〉 would not. And 〈◊〉〈◊〉* 1.829 hearing of the misery of Jerusalem and his country men, sate down and 〈◊〉〈◊〉. On the other side, when the Lord 〈◊〉〈◊〉 again the captivity of 〈◊〉〈◊〉, when the people were restored to their country, they were so over joyed, that they seemed

to be in an extasie, they were like to them that dreame, they would scarce beleeve that which they saw. And indeed a mans country and the good of it being bonum totius, every mans good, a general blessing, it ought to be preferred before bonum partis, a particular good; every man, especially the prince and Magistrate ought to have a chief care over it. We see, that when the body is in danger, men are wil∣ling to endure the 〈◊〉〈◊〉 of a member, opening of a vein, or scarifying, for the health of the whole We may see this care in the very Heathen, both in word and deed, as first what they say in matter of profit; unicui{que} pluris facienda est vtilitas communis, quam propria, the common benefit is to be regarded before a mans peculiar commodity. And for matter of danger; 〈◊〉〈◊〉 saluti privata 〈◊〉〈◊〉 est postponenda, private safety is to be negelected, when the common comes in com∣petition. And they go a little further, that men are tied in such an obligation to their country, ut nemo 〈◊〉〈◊〉 parem refert gratiam, etiamsi vitam impendat, a man can never be grateful enough to his country, though he lose his life for the good of it. And this they made good in deed as well as in word: as appeareth by 〈◊〉〈◊〉 king of Athens, that to save his country from the conquest of the Dorians,* 1.830 willingly lost his life: and by Horatius Cocles, that to save Rome from Porsennas* 1.831 Army adventured his life to the admiration of all ages. This being their Maxime in this point, pro patria 〈◊〉〈◊〉 honestius ducitur, quam vivendo patriam & honestatem de∣serere, That it was far more honourable to die in a good cause for the country, then by living to leave the country and honour both.

Now concerning Magistracy it self, we finde it to be properly and originally in God, and that he exercised it by himself at first immediately, as we may see in three several cases.

1. In judgeing the Angels that kept not their first state. 2. In sentencing Adam,* 1.832 Eve, and the serpent. 3. In the doome of Cain for murdering his brother. All* 1.833 which make it evidently 〈◊〉〈◊〉, that Magistracy properly is Gods own preroga∣tive. Afterwards it came to man by Gods institution and ordinance, omnis enim po∣testas a Deo est, there is no power but of God.* 1.834

When Cain had been censured by God for his cruel fratricide, and (as the text saith) went out 〈◊〉〈◊〉 the presence of the Lord (his native country) and began to en∣crease in his 〈◊〉〈◊〉, he built a City, and the first that we read of, and his posterity encreasing and inventing Arts, they began to 〈◊〉〈◊〉 common-wealth in it. Lamech, by reason that his sons Jubal and Tubal were inventers of arts useful for the common-wealth, grew to that insolency, that he would beare no injury at any mans hands, but would be his own judge, and oppresse others at his pleasure. This city of Cains, where Lamech and his sons lived, made the godly first to band themselves together, and to take order for their defence; for after Enos Seths son, when Seth also began to be generative, and to encrease, they made open profes∣sion of the name of God, being a distinct body by themselves; so that here was City against City, and this was the first occasion of civil government.

And indeed 〈◊〉〈◊〉 potestas the 〈◊〉〈◊〉 power had been sufficient to have governed the whole world; but that (as the Prophet speaks) some men in processe of time were like the horse and mule, whose mouthes must be held in with bit and* 1.835 bridle, which produced another larger government, which should be more pow∣erful to rule such kinde of unruly people, which was by giving 〈◊〉〈◊〉 vita et necis, power of life and death to one man, which because the people could not give, for 〈◊〉〈◊〉 est Dominus 〈◊◊〉〈◊◊〉, no man hath power over his own life, and therefore none can give that to another, which he hath not in himself; therefore it is, that God, who hath absolute dominion and power of life and death, put the sword into the hand of the supreame Magistrate, and appointed that the people should be subject to him; which was wel liked by al upon this ground, 〈◊〉〈◊〉 timere unum quam multos, It is better to feare one, then many. Better one wolf then many, to put mans life in continual hazzard.

And now came in magistracy with power of life and death, to be Gods own 〈◊〉〈◊〉. For when after the flood people began to multiply, and that God fore∣saw that wickednes would encrease among men, even to cruelty, he made an* 1.836 〈◊〉〈◊〉 for Magistracy, and gave the sword into one mans hand, to execute ven∣geance, and to do justice, 〈◊〉〈◊〉 shedding his blood, that 〈◊〉〈◊〉 the blood of other men:

which power of life and death, we do not finde to be granted by God before the flood. And soon after we, read that Melchisedech (whom diverse writers agree to* 1.837 be Sem) took upon him the title and power of a king, to defend Gods people from Nimrod and his fellow hunters.

This power of life and death, manifestly proves, that 〈◊〉〈◊〉 never had nor could* 1.838 have their power from the people, or from any other but from God alone. And that this was the positive 〈◊〉〈◊〉 of this learned Author, is manifest by his late and accurate sermons, perfected by himself, in many of which he expresly proves this point, and purposely insists largely and learnedly upon it: especally in his sermon upon Pro. 8. 15.

By me Kings raign P. 933. &c. Which is nothing else but a large tract up∣on this subject. Among other things he speaks thus. Per me regnant, and that is not per se regnant, another person it is besides themselves, one different from them. And who is that other person? Let me tell you first, it is but one person, not many, per me, is the singular number, it not per nos, so it is not a plurality, no multitude they hold by. That claime is one by per me, one single person it is, per quem. The other a* 1.839 Philosophical conceit it came from, from those that never had heard this wisdom preach.* 1.840 In this book we finde not any soveraigne power ever seated in any body collective, or de∣rived* 1.841 from them. This we finde, that God he is King. That the kingdoms be his,* 1.842 and to whom he will, he giveth them. That ever they came out of Gods hand by any per me, any grant into the peoples hands to bestow, we finde not. This per me, will bear no per alium, besides; he that must say, per me reges, must say per me coelum & terra.

After he saith. There is a per of permission, as we say in the Latine, per me, but you may for all me; but this per we utterly reject, for though the latum per may beare this sence, yet the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Heb. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 will by no means, the phrase, the Idiom of the tongue will in no wise endure it. How take we per then? what need we stand long about it, having another per, and of the same person to pattern it by. Omnia per ipsum facta sunt, saith Saint John, and the same saith Solomon by and* 1.843 by after in this chapter. Then as by him all things made there, so by him kings raigne here. The world and the government of the world, by the same per both; one and the same cause Institutive of both. That was not by bare permission, I trust, no more this.

Per ipsum, then, and if per ipsum, per 〈◊〉〈◊〉, quia ipse est verbum. For how were they the creatures made?

Dixit & facta sunt, by the word, by him. And how these Kings? by the same* 1.844 Ego dixi; even by the same, that he himself, Dixit 〈◊〉〈◊〉, Domino Deo As he then;* 1.845 they. And so doth Christ himself interpret, Ego Dixi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a word came* 1.846 to them. And what manner was it? Saint Paul telleth us it was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an ordinance,* 1.847 * 1.848 a word of high authoritie, the imperial decrees have no other names but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 This now then is more then a per of Permission, a per of Comission, it is a special warrant, an ordinance imperial, by which kings raigne.

— Expressed by his word: his word onely 〈◊〉〈◊〉 nay his deed too, his best deed, his gift, Dedi vobis Regem: gift of grace, as even they acknowledge in their stiles, that gra∣tia* 1.849 * 1.850 Dei sunt quod sunt. Given by him, sent by him, placed in their thrones by him, vest∣ed* 1.851 with their robes by him, girt with their swords by him, annoynted by him, crowned* 1.852 by him. All these by him's we have toward the understanding of per ••m, so by him as* 1.853 none are, or can be more.

— By him, nay more then by him — There is not by in the Hebrew, and yet the word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but that in true and exact propriety rendred is not by me, but in me. The meaning is, that they are first in him, and so come from him. And yet so from him as still they be in him, both Corona Regis, saith Esay, and Cor Regis, saith* 1.854 Solomon, their persons and estates both in manu Domini. And in him, as he saith, my* 1.855 father in me, and I in him, so they in him, and he in them. — For as it is true,* 1.856 They raigne in and by him, so it is likewise true, he raignes, in and by them — he in them as his Deputies, they in him, as their Author and Authorizer. He by their per∣sons, they by his power.

— Now I weigh the word Reges, what? any by him? any in grosse qualification? what without any regard of religion at all? sure if none but true professors had been here 〈◊〉〈◊〉, it must have been but per me Rex, for none but one, but this Solomon, was

then such, of all the Kings of the earth; but in that it is Reges, the holy Ghosts meaning is, to take in all the rest. Hiram, and Pharoah, and Hadad, they are in too, in this Reges: for where the Scripture distinguishes not, no more do we, be their re∣ligion what it will, by him they are.

But what if they take too much upon them, (Corahs exception) Then it is Dedi* 1.857 vobis Regem in ira, saith God by the Prophet. Angry I was when I gave him, but* 1.858 I gave him though; per me iratum, it is but per me still.

But this onus principis, say they in the Prophet, how may we be rid of it? is there any other per me to go unto, to deprive or depose them? sure where the worst is reckon∣ed that can be of them, Clamabunt ad Dominum, is all I finde. No per to do it but he. By him, and by none but him these be; by him, and by none but him, they cease to* 1.859 he. In nature every thing is dissolved by the same means it came together. In law, 〈◊〉〈◊〉 and destitution belong both to one. In divinitie, the Prophet in one and the same verse saith, Dedi vobis Regem, (in the forepart) and with one breath ab∣stuli 〈◊〉〈◊〉, in the latter; so both pertain to him. Dominus dedit, Dominus abstulit;* 1.860 and for this new per me, we argue from the text. He makes no King we know, and as he makes none, so he can unmake none.

— It is 〈◊〉〈◊〉 true, that the main frame of government, the first raising of it, could be by none but this per me. But I 〈◊〉〈◊〉 upon particulars rather; wherein any that shall but weigh, what difficulties, what oppositions be raised, what plots and practises to keep Reges from Regnant, those from it whose of right it is, shall be forced to confesse, that even by him they have their first entrance. Take him, 〈◊〉〈◊〉 next 〈◊〉〈◊〉 Solomon, and he that shall mark Adonijahs plot, drawing the high Priest, Abiathar, and the general of the field Joab, into a strong faction against him, shall finde, Solomon was bound to acknowledge. that per me, he came 〈◊〉〈◊〉 if he will not, Adonijah himself will, he was forced to do it. That the kingdom was turned from him, and was his brothers, for it came unto him (even per me,) by the Lord. This confession of his is upon record. 1. King 2. 15.

— If per me Reges be from Christ, from whom is the other Per me Rebelles, Per me Regicidae, from whom they? If by me Kings raigne, be Christs? by me Kings* 1.861 slain, whose per is that? That per cannot be the per of any, but of Christs opposite; who is that? Quae conventio Christi & Belial? what agreement hath Christ, and Belial? there he is, you see whose brood they be, that go that way even Belials brood.

He out of his 〈◊〉〈◊〉 against per me, can neither endure Reges nor Reg∣nant, but stirs up enemies against them both, both Reges and Regnant. A∣gainst 〈◊〉〈◊〉, Regicidas, to assault their persons: against Regnant, Rebelles, to sub∣vert their 〈◊〉〈◊〉.

This and much more to this purpose we may read, learnedly, and elegantly, in that sermon,

The like we may finde in his other sermons, as in that on 1 Chr. 16. 27. Touch not mine Anointed. P. 800: 801. &c. 807. And in many other places.

As we have shewed the original of Magistracie, so we shall adde somewhat brief∣ly* 1.862 of the ends of it: which are two.

1. The chief end of 〈◊〉〈◊〉 is, to preserve religion and the true worship of* 1.863 God, (as was shewed before) that men may live together in all Godlines and honesty. Therefore Abraham not finding this in Caldea, where he was pars patriae,* 1.864 one of the country, chose rather by divine warrant to leave his country and kinred, and sojourn in a strange land. And this end is intimated, when Israel, being under a Heathen King in Egypt, one that knew not Jehovah, desired to leave Egypt, and* 1.865 to go and serve God in the wildernes. The want of this end made the Priests and Levites leave their country and their possessions, and depart from Jeroboam to Ju∣dah and Jerusalem, because Jeroboam had 〈◊〉〈◊〉 religion, and cast them out* 1.866 from ministring in the priests office before the Lord? and because this is the chief* 1.867 end of all Magistracy, God appointed, that the king, as soon as he was settled in this throne, should have a copy of the law to read, for his direction in the exer∣cise* 1.868 of his office. When this end therefore cannot be had, where true religion is not maintained, à man may leave his country, and live elsewhere, where it may be enjoyed.

2. After this comes in a second end, outward peace and 〈◊〉〈◊〉, That as the

Apostle speaks, we may lead a peaceable and quiet life. Hence is the Magistrate called* 1.869 a Pastor or 〈◊〉〈◊〉; It is true, the Minister is called a Pastor, and much ado there is, in urging thereupon, great and extraordinary pains and diligence in him about his flock; but seeing the title is as often or ostener given to the Magistrate, it is strange, that there should be no such diligence required of him; for we finde, that the Meta∣phor* 1.870 is given first of all to the 〈◊〉〈◊〉, as to Joseph and David in 〈◊〉〈◊〉, and* 1.871 generally to all rulers, who are to be set over the people, that they be not as sheep* 1.872 without a Shepherd.

Now this 〈◊〉〈◊〉 implies three things required in the Magistrates office.

1. To gather and keep the sheep together, for their 〈◊〉〈◊〉 safety against wolves,* 1.873 that they may not stray: and to this end to provide them good pasture, where they may seed together.

2. Because there may be dissention among the sheep, and as the Prophet speaks, there are fat and lean cattel, and the fat do thrust with the side, and push the diseased,* 1.874 and having fed and drunk themselves, do trample the grasse, and trouble the water, that the lean sheep can neither eat nor drink quietly, therefore the shepherd must judge be∣tween them. I will set up a shepherd over them, and 〈◊〉〈◊〉 shall feed them, even my servant David. So that, to keep the fat from hurting and oppressing the lean within the fold, that all may feed quietly, is the second part of the Shepherds office.

3. Because there is a wolf without the fold, an outward enemy, therefore the* 1.875 Shepherd must watch and protect the sheep against the wolf, as well as against the great goat; that is the third part.

All these are to be in the Magistrate, and they depend 〈◊〉〈◊〉 follow upon one another.

• 1. Princes and Rulers must feed the flock and not themselves onely, they are 〈◊◊〉〈◊◊〉, nourishers of the Church.
• 2. They must procure peace at home, by protecting the weak against the strong, administring justice equally.
• 3. They must keep out forreign invasion, protect them against forreign enemies, as appears in the example, regis non boni, of none of the best kings, Saul; He takes* 1.876 care, 〈◊〉〈◊〉 quid sit populo quod fleat, that the people have no cause to weep, that they be be not di quieted by Nahash the Ammonite, &c. Thus we see the ends of Magi∣stracie.

Now for the duties. Of the duties of Subjects to their Princes, read a learned discourse of the Author in his sermon on Proverbs 24. 21, 22, 23. Fear God and the king, &c. as also what Caesars right is, which is due from the people, on Matth. 22. 21. Give unto Caesar the things that are Caesars, &c. And for the excellency of Regal go∣vernment, and how great a blessing it is to the Church, and what miseries and con∣fusions follow where it is wanting, see the Authors sermon on 〈◊〉〈◊〉. 17. 6. In those dayes there was no king in Israel, &c.

1. As there was 〈◊〉〈◊〉 in the Ministery, by unlawful entrance and intrusion* 1.877 into that calling, so is there also in the Magistracy. It is said of the people of Laish, that they lived carelesse, because they had no Magistrate. Therefore the Danites fell* 1.878 upon them and slew them, and usurped authority over them. But to prevent this, men are not to take upon them a government 〈◊〉〈◊〉; for as our Saviour in the 〈◊〉〈◊〉* 1.879 of the Ministerie said, I am the door: so in the case of Magistracy he saith, Per me* 1.880 Reges regnant, by me Kings reign, and Princes decree justice. If once it come to that which God speaketh by the Prophet, Regnaverunt, sed non per me, they have set up* 1.881 Kings, but not by me; they have made Princes, and I knew it not: If once God be not of their counsel, and they assume this honour to themselves, not being called of God* 1.882 * 1.883 (as the Apostle speaks) or (as the Prophet) take to themselves horns, [that is power] by their own strength, these are usurpers, not lawful Magistrates. An ex∣ample we have of an usurper in Abimelech, and of his practises to get a kingdom. 1. He hireth lewd and vain persons, 2. maketh himself popular, and 3. commit∣teth murder, even upon his brethren: And those that had right to it, he either took* 1.884 * 1.885 out of the way, or drove away for fear. For these are the three practises of usurpers, as Jotham tells them in his parable. This then is the first duty of a Magistrate, to come in by a just and right title, not to usurp.

2. In the next place, being rightly setled in charge by God, we must consider the division which S. Peter makes, into 1. either 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the king, whom he calls 〈◊〉〈◊〉:

or 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which are under officers appointed by him, as Captains in time* 1.886 of war, and Judges in time of peace. God gives the reason for under officers to Moses, Because one man is not able to bear the 〈◊〉〈◊〉 alone. And the very same reason* 1.887 doth Jethro give to Moses, when he advised him to take under officers to help him to* 1.888 judge the people. So did Moses to the people; when the people were multiplied, he* 1.889 confest he was notable to hear all causes himself.

Now concerning under Officers, this rule must be observed; that there be no more of them then is necessary; that the 〈◊〉〈◊〉 of them exceed not so, as that they be a* 1.890 burthen and clog to the Common-wealth. We see in Nehemiahs time, that it was not the supreme Magistrate, but the under officers that dealt hardly with the people. The more of them, the more fees were exacted, which becomes gravamen Rei∣publicae, a grievance to the Common-wealth, the people cannot bear it; and there∣fore is it neither safe, nor stands it with the policy or justice of the 〈◊〉〈◊〉 to admit too many of them.

1. The peoples duty about the election of the king or supreme Magistrate (where he is elective and not by succession) must be such, as Quem Dominus Deus 〈◊〉〈◊〉 ele∣gerit:* 1.891 thou shalt choose whom the Lord thy God shall choose. According to the same rule must be the 〈◊〉〈◊〉 of inferiour officers: if the choice be made otherwise, it is vitious for the manner, but not void; Multa tueri non debent, quae facta valent.* 1.892 Bathsheba urged many reasons to David to declare her son Solomon to be his successor, and David nominated him: but it seems it was not so much by her perswasion, or his own affection, but in a solemn assembly of Peers, he gives the main reason, that as* 1.893 God had formerly chosen himself before all the house of his father to be king over Is∣rael, & Judah: so had God likewise of all his sons chosen Solomon to sit upon the throne of the kingdom. And indeed the choosing of a man for his gifts, is all one, as if God himself had chosen him. After these two, David and Solomon, God appointed their 〈◊〉〈◊〉 to succeed and sit on their throne.

2. The next rule is, the person to 〈◊〉〈◊〉 chosen king, or an officer of a king, is to be* 1.894 one of the nation, and not a stranger: and the reasons are. 1. Because he will be best* 1.895 affected to the people among whom he is 〈◊〉〈◊〉. 2. Because he is better experienced with the laws and customs of the nation, then a stranger can be. 3. He best knows* 1.896 the temper of the people, as Paul spake of Agrippa, in that respect a fit judge.

For the particular and proper duties and qualifications in a Prince, they are these.* 1.897 1. He must not be affected to Egypt, that is, to a false or contrary religion, he must be sound in Religion. 2. Not given to pleasures, especially the pleasures of wine or women. Solomons many wives made him lay many burdens and charges on the Jews, which when they could not perswade Rehoboam to lighten, they rebelled against their king first, and against God afterward; and at length were captivated. 3. Nor a 〈◊〉〈◊〉 of silver and gold, in the same verse in Deuteronomie, not covetous; onely he must be 〈◊〉〈◊〉 careful as the Heathen directs, to lay so much together, 〈◊〉〈◊〉 amicos beneficiis obstringere, ac indigentibus suppeditare, bene merentibus remunerare, & inimicos jure 〈◊〉〈◊〉: by good turns to binde his friends to him, to relieve them that are in want, to reward the well-deserving, and revenge himself upon his enemies.

4. Which is first to be done, because it includes all the rest, assoon as he is setled in his throne, he must provide a copy of the law; out of which he must learn. 1. To* 1.898 fear God. 2. And to see it practised, first by himself, and then in his Court, and lastly, by all the countrey. 3. He must learn to be humble. 4. To do justice to the people, and then his throne shall be established for ever. Saul being made king had another heart given him. 1 Samuel 10. 6. This God gave him when he came among the Pro∣phets. Gods counsel to kings is, Be wise now, O ye kings. This Wisdom religion teacheth, and it prevents honours, and riches, and pleasures, from drawing aside the hearts of Princes. He that is thus qualified is meet for a kingdom.

1. Being thus elected and qualified, and placed in his 〈◊〉〈◊〉, he is to know, that he is not there by his own power, but as we see the stile runneth, Caesar Dei gratia, & permissione 〈◊〉〈◊〉, by Gods favour and permission. And whereas the law makes this* 1.899 distinction of power, there is potestas arbitraria, an absolute power, and potestas dele∣gata,* 1.900 a power delegated by another, he is to acknowledge, that 〈◊〉〈◊〉 hath onely 〈◊〉〈◊〉 delegatam from God, the other is invested in God alone: he is the King of kings, Lord Paramount. Per me reges regnant, by me kings reign, saith 〈◊〉〈◊〉. The king must∣confesse

with the Centurion; I am a man under authority, though I say unto one go,* 1.901 and to another come, and they both obey me: 〈◊〉〈◊〉 he said, I am under Claudius Lysias, he under Foelix, Foelix under the Emperour, and God over rules us all. And this even the Heathen did see. Regum in proprios, reges in 〈◊〉〈◊〉 imperium 〈◊〉〈◊〉 Jovis; the government over the people is in Kings, and over Kings themselves in God alone.

I have said, ye are Gods, saith God by King David, in respect of the government* 1.902 of men; therefore they must rule as 〈◊〉〈◊〉 God himself ruled personally upon earth; and how is that? If he did vouchsafe to keep the power in his own hand, he would rule by his word. Princes then must rule according to this word, they must make no laws contrary to this: and because perfect skill in the word is hardly to be expected in Princes, but in those at whose mouth the law of God must be sought, viz. the Priests,* 1.903 therefore the Prince is to receive direction at the mouth of Eleazar. And this is his first duty.

The peoples duty answerable to this, is to acknowledge, that a King is Gods De∣puty,* 1.904 and to submit to his authority, which is done by Gods touching the heart; for obedience proceedeth from the spirit of God, as well as power from God. Our 〈◊〉〈◊〉 gives a good rule in this. For there were two 〈◊〉〈◊〉 of people in Jury, one that made made an Insurrection with Theudas against Caesar, about 〈◊〉〈◊〉, he and his followers would acknowledge nothing due to Caesar, 〈◊◊〉〈◊◊〉, spirits of opposition. And secondly, there were spiritus aulici too, Herodians, that would have 〈◊〉〈◊〉 to have all, even the things that were Gods. And these men came to Christ, with the Scribes to tempt him. Is it lawful to give tribute to Caesar, or not? They would try which side Christ would joyn to; but he goes in a middle way: He con∣demns* 1.905 the seditious party that denied Caesar his tribute: and yet joyns not with the Herodians; He saith not, Omnia sunt Caesaris, all things belong to Caesar: but Caesar hath his Quae, and God hath his Quae; so he goes from Theudas, but not to the 〈◊〉〈◊〉, but stayes at Obedience, which is in medio.

2. The second duty of kings is, because God hath been so liberal to Caesar, as to make him his 〈◊〉〈◊〉, (for quicquid 〈◊〉〈◊〉 de Deo, &creaturis, derivatur a 〈◊〉〈◊〉 ad creaturas, whatsoever is spoken of God and his creatures, is derived from God to 〈◊〉〈◊〉 treatures, and so that Supremacy which is in kings, is derived from God, who is su∣preme over all; he was able to have done all alone, and if 〈◊〉〈◊〉 had followed the course of the world, conceiving that author alienae potentiae aufert de 〈◊〉〈◊〉, or perdit suam, he that is author of another mans power takes from, or loseth his own) He would not have bestowed any part of his dignity upon another, as we see he hath imparted to Caesar. Now Caesar must not 〈◊〉〈◊〉 him, by breaking into the pale of Gods power, which he hath reserved to himself: for (as we see) there is a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a di∣vision: Christ makes a distinction between quae Caesaris, and quae Dei; therefore he must be careful to leave God his own: he must not dominari 〈◊〉〈◊〉, 〈◊◊〉〈◊◊〉 over the conscience, for none keeps court in the conscience but God alone. Therefore he must not command any against his allegiance to God, sealed in 〈◊〉〈◊〉; He must not command any thing against the word: for as S. Jerome saith, what〈◊◊〉〈◊◊〉 paid to Caesar against the word, is not not Caesaris vectigal, Caesars tribute, but 〈◊〉〈◊〉, the Devils. He knowing Gods glory to be his end, must onely be custos leg is, the keeper of the law, that 〈◊〉〈◊〉, of all the works commanded in the law, by prohibiting outward violence against the law of God. The Minister can but exhort and perswade; and do he what he can, some will use outward violence; to restrain which is the proper work of the Magistrate. When there was no king in Israel, every man did what was* 1.906 good in his own eyes; which is proved by Micha's attempt, making a Teraphim, and by the robberie of the Danites, Chap. 18. and the ravishing of the maids by the Benjamites, Chap. 19. Therefore for defending from external injuries, he must be custos 〈◊〉〈◊〉 tabulae, keeper of both tables. S. Augustine saith, Reges si in* 1.907 suo regno quae bona sunt jubent, & mala prohibent, faciunt, non solum quae ad humanam societatem attinent, sed ad divinam religionem: If Kings command their Subjects good things, and forbid them evil, they do not onely that which belongs to the preservation of humane society, but Gods service also. And again, In hoc sciunt reges a Deo praecipi, 〈◊〉〈◊〉 Deo inserviant, in quantum Reges: Kings must know, they are to serve God as they are kings. They are then to be Gods servants, as they are kings, but not to exceed the power given them by God: their supremacy must not extend to what God

either reserved to himself, or committed peculiarly to the Priests. Vzziah took* 1.908 on him by his supremacy to burn incense in the Temple, which belonged onely to the Priests, but God stroke him with leprosie. 〈◊〉〈◊〉 on the other side, by his* 1.909 supremacy, would order matters of Religion, but how? not as the former did, or* 1.910 as a late King, who would have whatsoever he proposed to be good Divinity: but he commands the Priests and Levites to do, what belonged to their office; he usurps not their office, but makes them do their duty: and this is the supremacy which a Christian Prince ought to have. Their care must be to provide for religion and Gods service, to see all done by those to whom it belongs, not to act themselves. King Asa, whose heart was perfect, (as the text saith) removed not the high places. He did* 1.911 jubere bona, sed non 〈◊〉〈◊〉 mala. King Ezekias did both. And under this we compre∣hend* 1.912 that kinde of compulsion, which we see in the Gospel. Compellite ut introeant, compell them to come in: there must be foris necessit as, ut sit 〈◊〉〈◊〉 voluntas; a necessity* 1.913 abroad, to make a will within. In S. Augustines time there were divers Donatists that by compulsion were converted, and thanked the Emperour for compelling them.

3. Another part of the duty of a Prince is, (as he is the head of the People) to be careful to feed them. The Tribes of Israel tell King David, that the Lord told him,* 1.914 when he made him King, That he should feed his people; Hot histriones, or canes, but* 1.915 subditos, as a Father speaks upon Hosea 7. 5. We have the description of a 〈◊〉〈◊〉 by* 1.916 Samuel at large. He accounts all as born to be his drudges and slaves; and the Wise* 1.917 man calleth such, great oppressours: and the Prophet, evening wolves (not Pastors)* 1.918 and roaring lions. He must not be of their mindes, but like Aristides of Athens, who was so careful of the Common-wealth, that he used to wish, that either his house* 1.919 were the Common-wealth, or the Common-wealth his houshold. So was it with Joshua, his care was, in the first place to divide portions for the Tribes, and afterwards had his* 1.920 own portion. Not like some Rulers, that choose first, and serve others last. And Nehemiah (though he had an hundred and fifty at his table, and that the precedent go∣vernours* 1.921 had taken much money from the people, yet) did not take so much as he might for the space of twelve years together.

Now this provision must begin with care for the soul; as Jehoshaphat did, who* 1.922 sent the Levires thorowout the kingdom, with the book of the Law to teach the people; and to this end, that there may be a perpetual supply of this food, there must be a Naioth in Ramah, persons educated, as in Bethel, in Mizpeh, the schools for the Prophets, and children of the Prophets, from whence Teachers are to grow up one under other.

2. The next care must be for the body. Pharaoh laid up corn against a time of dearth.* 1.923 And not onely so, but he must send ships for forreign commodities, as Solomon did. To prevent and end injuries and contentions at home, Judges must be appointed, af∣ter Jehosaphats example.

Lastly, to preserve them from forreign invasions, he must (with the same King)* 1.924 set garrisons in his own cities, and have captains and souldiers, as he had in some cities of Ephraim taken by his father.

1. The first duty of the people, answering to these is, as the Wise man counselleth,* 1.925 1. Fear God and the King. 2. Not to meddle with those that are given to change, that is, with rebels and seditious persons, who would change Laws, Religion, and Go∣vernment. There are divers shires and corporations in the kingdom, and every of them have their several Magistrates, and 〈◊〉〈◊〉 over them, but they are all under one Prince; like as the Kings of the earth, are as so many justices of peace in several kingdoms, all constituted by one God, who is over all. Now if any of these sub∣ordinate Magistrates rebell against their Prince, he is a Rebel both to the Prince, and to God, and so are all that hearken to him, or joyn with him. Therefore as we must not obey Kings against God, so must we not obey any inferiour Magistrate against* 1.926 kings: ut omnia cooperentur in bonum, that all things may work together for good, as the Apostle speaks.

2. In regard of their care over us, we are to follow Christs example in obedience. and to know, that we are according to the right sence of his words, not dare, but* 1.927 reddere 〈◊〉〈◊〉, quae sunt Caesaris; to render (not to give) to render his due; for we know, it is the rule of Justice, 〈◊〉〈◊〉 reddendum quod suum est, to render every one his own. We have 〈◊〉〈◊〉 of theirs in 〈◊〉〈◊〉 hands, and 〈◊〉〈◊〉

illicita 〈◊〉〈◊〉, dummodo quae sunt requirit, it is no unjust demand in any man when he requires but his own. As in regard that he secures out tillage he must* 1.928 have tribute, out of our lands: for keeping the seas peaceable, he 〈◊〉〈◊〉 to have vectigal, custome; and in time of necessity and wars, he must have subsidies. Besides that which Nehemiah calls the governours bread, 〈◊〉〈◊〉.* 1.929

3. The third duty of the Prince is in cases of appeale called Canon Regis, or Reg∣ni, to do justice to all. It is justice that establisheth the Throne. Saint 〈◊〉〈◊〉 saith,* 1.930 just 〈◊〉〈◊〉 Regis pax est 〈◊〉〈◊〉, tutamen 〈◊〉〈◊〉 &c. The justice of a King is the peace of the people, and 〈◊〉〈◊〉 of the kingdom. And Saint 〈◊〉〈◊〉 sine justitia magna 〈◊〉〈◊〉 nibil aliud sunt quammagna 〈◊〉〈◊〉, without justice great kingdoms are nothing els but great dens of theeves.

And in the administration of justice he must be careful, ut osejus non 〈◊〉〈◊〉* 1.931 in 〈◊〉〈◊〉, that his mouth transgresse not in judgement: and in so doing his king∣dome* 1.932 shall be exalted, and the rather if in his time he take care. 1. That the righte∣ous* 1.933 flourish, if good men be encouraged. 2. And that the evill be scattered,* 1.934 that the innocent be not oppressed or kept under, 〈◊〉〈◊〉 that the wicked have* 1.935 their desert his eye must not spare them, The drosse must be taken away* 1.936 from the silver. Take away the wicked, and the kings throne shall be established* 1.937 in justice.

The peoples duty in regard of this Justice, is to feare him; we must fear him if we* 1.938 do evill, for he beareth not the sword in vain, for he is the minister of God, a re∣venger,* 1.939 to execute wrath upon him that doth evil, as the Apostle tells us. If we* 1.940 do well, fear not with a servile, but a filial feare, for ruler; are not a terrour* 1.941 to good works, but to the evill; to whom the Kings wrath is as the roar∣ing of a lion. Prov. 20. 2. Wilt thou then not be afraid of the power, do that* 1.942 which is good.

4. The fourth and last duty of Kings, which procureth both fear and honour is, their humble and meek behaviour in government, and using their power. Not brag∣ging of their power as Saul. Cannot I give to every of you fields and vineyards, and make you captains &c. Nor 〈◊〉〈◊〉 of their power as Pilate to Christ; knowest thou* 1.943 not that I have power to crucifie thee, or to release thee? this comes to passe* 1.944 because they cannot 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 digest that great happinesse they have, but forget that rule of the Apostle, that all is given them for edification, not for de∣struction: no man hath received power to do hurt, but onely to do good. Ha∣man* 1.945 could not digest the power he had, but all the 〈◊〉〈◊〉 must know of it. Saint* 1.946 〈◊〉〈◊〉 gives a good rule to magistrates. Talis debet esse 〈◊◊〉〈◊◊〉 ut is qui praeest, ease circa subditos 〈◊◊〉〈◊◊〉, quatenus 〈◊〉〈◊〉 timeri aebeat & iratus amari, 〈◊〉〈◊〉 eum nec nimia lenitas vilem reddat, 〈◊◊〉〈◊◊〉 severitas odiosum.* 1.947 Such should be the moderation in government, that he which ruleth should stand in such termes with his subjects, as that they may feare him when he is well plea∣sed, and love him when he is angry: that neither too much lenity make him con∣temptible, nor too much severity bring him into hatred.* 1.948

The Heathen man makes this distinction between a Tyrant and a good King. The good king will say, I am to do this, I pray pardon me, it is my duty. The Tyrant saith, I may and will do it. Therfore his counsel is, that though they may do it all 〈◊〉〈◊〉, yet it will be prudence in them, to take others along with them, that thereby their authority may be the lesse envied, and that they do sometimes de∣part from their right, and not urge alwayes 〈◊〉〈◊〉 jus. For as the Preacher saith, better is a poor wise child, then an old foolish king, that will take no coun∣sel. Naaman took his servants counsel. 2. King. 5. 14.

The conclusion of both is panciora licent ei, quam 〈◊〉〈◊〉, 〈◊◊◊〉〈◊◊◊〉, He should take the least liberty of all other, who hath liberty to do what he lift. Thus he ought to think, and thus to think is a great part of that humility and meeknes, which ought to be in Princes: otherwise as the heathen saith, this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fear, may bring 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 flattery, but never 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hearty good will to him.

1. The duties to answer this is, 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 not to fear him so much, as to be afraid of him, lest any hurt should come unto him. The 〈◊〉〈◊〉

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〈◊〉〈◊〉 not let David adventure himself in a dangerous war against his rebellious son,* 1.949 and their reason was, thou art worth 10000 of us. So again in the war with the Philistimes, they sweare Thou shalt no more go out with us, and why? they e∣steemed him as the light of the kingdom, and say, that thou quench not the light of Israel: if he should miscarry, they accounted themselves to be but* 1.950 in darknes.

2. Another part of their duty is, to beare with their Princes infirmities; if they fail at any time, to cover their failings, and to bury them in silence: the contrary to this is, when men blaze abroad the faults of their governours, and speak evil of them, a thing severely forbidden in scripture, which counts it a kinde of blas∣phemy to speak evil of those who are in Gods place. They have blasphemed thee, and standered the footsteps of thine annoynted, saith the Psalmist. Thou shalt not* 1.951 revile the Gods, nor curse the ruler of thy people, saith God. And Saint Peter notes it as a high degree of wickednes, in the sectaries and 〈◊〉〈◊〉 professors of his time, that they despised government, presumptuous they were, self-willed, and* 1.952 were not afraid to speak evil of dignities &c. And the preacher goeth home,* 1.953 forbidding even to wish evil to the King, though it be in thy thought, much 〈◊〉〈◊〉 openly.

It is true, Elias, when Ahab became a troubler of Israel by permitting Jezabel to murder Gods prophets, and set up the worship of Baal, told him from God, that he was the troubler of Israel; and thereupon this extraordinary prophet con∣vinced the kings errour, put to death the 〈◊〉〈◊〉 prophets, and left Ahab to Gods judgements, if he amended not; this he did by 〈◊〉〈◊〉 and immediate commission from God, which others cannot follow, unlesse they have the like warrant.

Now for under officers, what their duties are. The duties of under officers are.

1. They must be men of courage, able men, not drawn by favour or power of* 1.954 great men. They must not be drawn aside by fear, or favour of any. Now how* 1.955 may that be? if they fear God. This takes away all vain fear of men, and corrupt affection, and makes them constant in their way. 2. They must be true and just, not wresting judgment for 〈◊〉〈◊〉. 3. They must be wise, having not, onely pru∣dentiam,* 1.956 in general, but prudence to know how to apply general rules to particular cases, and when to use equity and moderation. Where this is not but fooles are* 1.957 preferred to bear rule, it is as Solomon saith, as if one should guild a potsherd, or as* 1.958 if a precious stone should be buried in a heap of stones. Where this prudence is wanting, power is like a sword in a mad mans hand, he is like a fool, that if he have a pellet in his crosse bow, cries, have at you; and so lets it fly at any without distinction. If this be not fit in kings, much lesse in those which are sub∣ordinate to him. And that these qualities are in him must be known to the tribes, to those he lives amongst.* 1.959

1. If he be not couragious, he will be scared with si non facias, non es 〈◊〉〈◊〉 Caesa∣ris, and so he will be an accepter of persons. So 2. if he be not just, he will accept* 1.960* 1.961 a gift, It was the fault of Foelix. In the first case, he that respects persons will trans∣gresse* 1.962 for a piece of bread. In the latter, he that receiveth gifts, overthroweth a king∣dom.* 1.963 And thirdly if he want understanding, every one will despise him, and his authority will be contemptible: therefore he must have all these qualities, that so he may judicare justitiam, and that justissime, give judgement & that most justly. He must not pervert the law, thereby to colour his oppressions, like those the Pialmist speaks of, who sit in the chaire of wickednes, and frame misch 〈◊〉〈◊〉 by a law. If he be such a one like the unjust steward that wastd his masters goods, if he abuse his prin∣ces* 1.964 authority, who hath intrusted him, he ought upon complaint to be put out of his stewardship, and that by him that put him in, that so more fit may be in his place.

CHAP. IX.

Of fathers by excellency of gifts. The honour due to them, is not debitum justitiae, as the former, but debitum honestatis. 1. Of those that excel in gifts of the minde. The honour due to them. 1. To acknowledge their gifts. Not to 〈◊〉〈◊〉 or deny them. Nor to extenuate them. Nor undervalue them: Nor tax them with want of other gifts. The duty of the person gifted. 2. To prefer such before others, to choose them for their gifts. Reasons against choice of ungifted persons. The duty of the person chosen &c. 2. Of excellency of the body by old age, and the honour due to the aged. 3. Of excellency by outward gifts, as riches, Nobility &c. Reasons for honouring such. How they must be honoured. Fourthly, excellency by benefits conferred. Benefactors are fathers. Rules for conferring of benefits. The duties of the receiver.

VVE said at the beginning, in the explication of this precept, That those du∣ties which belong to any, propter rationem 〈◊〉〈◊〉 excellentiae, by rea∣son of any special excellency, may be referred hither; and we did distinguish the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the excellency of the person, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 power, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 principality and government, for the former may be without the other two: there may be excel∣lency of gifts in some, who yet have no authority nor power conferred upon them, nor are put into any place of government, and in some they do all con∣cur, as in good princes and governours. Now where there is the first, viz excel∣lency of gifts, though they have not power or principality, there is an honour due to such, by vertue of this commandment; for honour is nothing else but testimonium excellentie, a testimonie of that excellencie which is in another, and therefore such ought to be honoured, though they want the other two.

Dignitas sometimes signifies a state of dignity and honour, and sometimes onely the merit or worth of the person, whereby he deserves honour and dignity, though he have it not. Of the former we have hitherto spoken, and the honour due to per∣sons so dignified; of the honour due to such, as have onely the latter, we are now to speak. And according to this two fold consideration of dignity, there are two degrees of debitnm, duty to be performed, which the Casuists and schools call 1. debitum legis, and 2. debitum 〈◊〉〈◊〉.

1. A legal duty, or that which is required by law, which cannot be denied to the party without injustice, and to which a man may be forced: such is the duty owing to parents, Masters, Tutours, Ministers, Princes and Magistrates, of which hitherto.

2. The other is due in honesty, and though there be no compulsion, to per∣form it, yet if we would be such as we ought before God, this duty must not be neglected: such is the duty of honour which we owe to all men for their gifts, of the minde, body, or fortune &c.

This being premised, we come to those that have excellency separated from dig∣nity, who yet in regard of their excellency are to be honoured. And here accord∣ing to the threefold good, there is a threefold excellency.

• 1. Of Minde, as knowledge &c. which they call excellentiam doni, excellen∣cy of gifts.
• 2. Of the body, as old age.
• 3. Of fortune or outward estate, as Nobility, riches &c.
• 4. To which we may adde, the applying of any of these to others for their be∣nefit, whereby men are said benefacere, to do good, or become benefactors. As when by the gifts of the minde, from those that are gifted, or from rich men, by their estate, or aged men by rules of experience, we receive good, they become then benefactors to us, and so an honour is due to them from us, co nomine, for that cause.

1. For the gifts of the minde. They are called fathers, who excelled others* 1.965 in any such kinde of excellency. Thus are they called fathers in scripture, that have* 1.966 the gift of invention of arts: as Jubal who invented musick. So likewise Joseph

was called Pharoahs father, for his wisdom, and policy, and art in governing E∣gypt.* 1.967 And such gifts as these are called by the Schoolemen Gratiae gratis datae, graces given freely by the spirit of God. And upon whom these 〈◊〉〈◊〉 are bestow∣ed, they are to be reverenced and honoured, in respect of the giver, and the end for which he gives them, which is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the profit of the whole bo∣dy. And though these gifts be in some that want the true love of God, (which is that gratia gratum faciens, the grace which makes a man accepted of God as a son) and that the most able and sufficient men be not allwayes the most re∣ligious, yet there may be use made of his gifts, and his 〈◊〉〈◊〉, endowments must have honour; for vaspropter donum, the very vessel for the gift must have respect.

1. The reverence to any such is: first freely to acknowledge that to be in him, which he hath, and commend it, and praise God for bestowing it on him, as if he had imparted it to our selves, and pray that God would increase it in him, and make it become profitable to others. Not to think it a derogation to our selves to honour him that hath it, not to be of their minde that say, Qui auget 〈◊〉〈◊〉 famam, detrahit suae, that he which honoureth another, detracts from his own worth. It was not Ezechiels opinion in commending Daniel for his wisdom, as in that speech, Art thou wiser then Daniel? nor of Saint Peter, that commended* 1.968 Saint Pauls Epistles, and acknowledgeth a great measure of high and abstruse* 1.969 wisdom to be in him; especially considering that Saint Paul had reproved him* 1.970 to his face. Nor of Saint Paul concerning the other Apostles, when speaking of James, John, and Peter, he calls them pillars of the Church. Nor of Saint John Baptist in the commendation of Christ, not worthy to loose the latchet of his shoes.* 1.971 And this is to be done not onely to good men, but to evil also. Gedeon setteth out the deed of the Ephraimits, acknowledging his own insufficiency, in respect of their great atchievemeuts. And as in outward gifts, so in inward. A∣chitophel* 1.972 is highly extolled for his wisdom by David, though he proved his ene∣mie,* 1.973 yet David accounted him as an Oracle of God. And this is the first kinde of reverence due to them.

The contrary to this is. 1. When we stand affected as Saul who (be∣ing vexed with with an evil spirit) was much moved that Davids 10000.* 1.974 should be preferred before his 1000. 2. Secondly, as some deny, so others ex∣tenuate the gift that is in another. The manner is to say, it is 〈◊〉〈◊〉, he hath such a gift, but it is not so much as the world conceives it to be. As the devil said of Job, He is righteous indeed, but not as he ought, he serves God, but it is for a re∣ward,* 1.975 not freely out of love.

3. When men can neither deny the gift, nor extenuate it, for the measure wherein it is: then they will under value the gift it self, and vilifie it, saying, it is but a meane gift, little profit comes by it, either to the Church or common-wealth. It is better to be well read &c.

4. When the gift is such, as it is rare and excellent in the view and approbation of all men, that we our selves cannot but confesse as much, then we either taxe and upbraid him with the want of other gifts, or with the abusing of this; or lastly, we finde some fault in his life; one thing or other stands in our way, that we have not power to reverence it for it. We see it was so in Christs own case, when he cast out a devil, which one would think was a work worthy of honour, yet instead of that the Pharisees told the people, he wrought this miracle by the* 1.976 power of the devil And then they fell upon his breeding: what great matter can there be in him more then others. He is but a Carpenters son &c. and then they* 1.977 fell upon his life and conversation, and sift and examine that, he is a friend of* 1.978 publicans and sinners.

Answerable to this, there is a duty also required in him that hath the gift. 1 That he acknowledge whence he hath it, and say with Saint James; It is desuper* 1.979 from above. Saint Paul confest asmuch: by the grace of God I am that I am; no∣thing* 1.980 grew naturally in him. And consequently this ought to teach him humility, and not to be lifted up with it, as the prophet speaks. This want of humility spoiles* 1.981 all graces whatsoever. Saint Gregory saith, Qui sine humilitate virtutes congregat quasi in ventum pulverem portat. He that hath graces and 〈◊〉〈◊〉 without humility doth* 1.982

as it were carry dust in a great winde. And therfore S. Bernard said well, Magna super∣bia,* 1.983 & delictum maximum est, datis uti tanquam innatis, it is a great arrogancy, and* 1.984 the greatest offence, to use things given, as if they had been natural.

Now the best way to 〈◊〉〈◊〉 our humility is, by acknowledging the defect of* 1.985 * 1.986 other gifts in us, or at least by confessing that we 〈◊〉〈◊〉 about us a body of sin with S. Paul, that so the grace or gift, which God bestoweth upon us be not in vain, as it is seen in many. For it may be in vain two wayes.

• 1. In respect of the Church: for it is many times seen, that there are many great and good gifts in many men without fruit.
• 2. In regard of himself: A man may have gifts and never do good to himself,* 1.987 neither in this life, nor in the life to come; he may be a Preacher to others, and yet be a probate. A mans own conceit, as the Wise man speaks, may tear his soul as a wilde* 1.988 Bull. And, as S. Chrysostome saith, there are some, who fidem praedicant, & 〈◊〉〈◊〉* 1.989 agunt; pacem aliis dant, & sibi non habent: that preach the faith, and their actions are without faith; they give peace to others, and want it them∣selves.

2. The second duty that we owe to men of gifts is, praeferre & praeeligere, to pre∣fer and choose such before others; yielding most honour to them that have best* 1.990 gifts. God doth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, separate men by their gifts, and wheresoever God hath placed* 1.991 his greatest gifts, at him he pointeth (as it were) with his finger, that we should* 1.992 give him the greatest honour. It is the Apostles counsel to cover the best gifts earnestly; and why the best gifts? that by them you may profit most: therefore by consequence,* 1.993 they that by their gifts profit most, even de jure & lege talionis, should have the best place, to do most good therein; and so for mean gifts, mean places. Learn∣ing* 1.994 (saith the Wise man) is to be preferred before silver and gold; yea, and* 1.995 precious stones. This is his order: If there were a choice to be made of gold, silver, precious stones, and learning, learning (saith the Wise man) must be chosen before the other.

It is strange, that the first point in Moral Phylosophy being that bonum est eli∣gendum, malum fugiendum, good is to be chosen, and evil avoided; and the 2. quod melius est, magis eligendum, of things good the best is to be chosen, and e malis minimum, the least of evils, that though these be principles in Moral Philosophy, and received grounds, yet now they must be proved, and when they are proved, yet they are not followed.

In the case of Rebellion, a sort of men, and they rebels, met and cryed, The coun∣sel* 1.996 of Hushai is better then Achitophels, therefore we will follow it. In the case of Idolatry, he that will make an image will take the best wood, the best timber he can* 1.997 get. Thus can the wicked do, yet cannot we put the same in practise, we see what is best, and will not follow it.

They that founded Churches and Colledges had this reason. They would not give their lands to their kinred, lest they should have haeredes promiscuos, they knew not whether their heir would be good or bad: but in Colledges they were assured they should have haeredes ex optimis, the best heirs in the whole land; this was their opinion, and the ground of their institution, but now it is other∣wise.

But the neglect of this choice ex haeredibus optimis, (in Colledges) is a cros∣sing the first institution, and a breach of great trust; for they as they left their lands and goods to so pious an intent, so they made their statutes for the most part imperative, and that they should be observed virtute Sacramenti: This is summe mandare sub virtute Sacramenti: and therefore the Canon Law saith, Cla∣rissime exponunt Legislatores, se summe velle, quod mandant virtute Sacramenti; that which is enjoyned by vertue of an oath, is most strictly required, when Founders say I charge you by your oath to deal faithfully with me, according to my will in observing these statutes; and therefore it is a grievous sin to crosse these pious intentions, and not praeponere meliores, to choose the best first. There is an ill opinion, that the Electors are in this case like Potters, and the Scholars like Clay in their hands, they may choose what they will out of the same Masse, without any distinction in the person, and make vessels of

honour, as they please, as if election were not res 〈◊〉〈◊〉, matter of reward, for those that deserve best, but that election is ex mera gratia, meerly out of their good will, without any desert in the person chosen. But this is not Gods minde, for he, in appoint∣ing men for any office or imployment, 〈◊〉〈◊〉 such as he hath fitted by gifts. The Prophet was a chosen shaft in Gods quiver. When Saul was rejected by God, he* 1.998 chose a Neighbour of his, (David) and why? because he was better then the* 1.999 other. Therefore when a better is neglected, and a worse elected, it is not Gods, but the Devils election.

It was Jehu's message to the Rulers of 〈◊〉〈◊〉, to choose the best of Ahabs* 1.1000 sons, and 〈◊〉〈◊〉 him on his fathers throne. The Heathen themselves observed this rule. 〈◊〉〈◊〉 deposeth Vasthi, and gives her royal estate to a better then she.* 1.1001 And it was Pharaohs reason in preferring Joseph, though a stranger, because there is* 1.1002 none so discrect and wise as thou art. Samuel was to choose a King; at first he was over∣seen in choosing Eliab, but when God had directed him not to regard the stature,* 1.1003 but the gift, because God looks at that, then he goes on roundly; of all Ishai's chil∣dren, neque hunc, neque hunc, neque hos, nor this, nor this, nor these were to be chosen, till he came to David, and then hic est ipse, this is he.

1. For conclusion of this point. If right choice be made, there is a blessing pro∣mised. And if election be made of those in whom the Lord 〈◊〉〈◊〉 not, there is a fearful curse denounced, which should be a principal reason why care should be* 1.1004 taken in elections.* 1.1005

2. A second reason is, that such as are irregularly chosen prove afterwards vain* 1.1006 and light, unprofitable, ventres otiosi, meer bellies, fit for nothing. God never blesseth* 1.1007 them that are not rightly chosen. Eli was blamed by God, for not correcting Hophni, now it is far worse to make a Hophni, then not to correct a Hophni.

3. It is a Maxime in Divinity, Indignum promovere decipere est, it is fraud and deceitful dealing to promote an unworthy person. It is a breach of the trust which the founder reposed in them, and so they deceive the party that gave his estate to promote those that are worthy. They deceive the world too, for they make alye to the world, and do evidently bear false 〈◊〉〈◊〉, for they say in effect, This man is fittest. They deceive the Church and kingdom: if any should come to a tempo∣ral Lord, and commend to him an unprofitable servant, promising one that should serve his turn, this were plain deceit; and such treacherie is in their dealings, that place unprofitable servants in the service of God, or the Common-wealth.

4. By this means they do ponere sub periculo, endanger the souls of those committed to them. For, set an unfit workman about any thing, and the work will be in danger to marred, and this danger is four fold.

1. Those that come in by favour, know they are like clay in the hand of the Potter, and their 〈◊〉〈◊〉 that bring them in, and therefore consequently must be servile, to do as they will have them. Like to the Doctores Bullati, the Popes Doctors, that must hold this rule, Quod Papa approbat, nemo potest improbare: what the Pope approves no man must gainsay. Such men must sow pillows under their Patrons elbows, and sooth them up in their sins.

2. The second danger is, that they have not both the accusative cases; onely the quem, whom to 〈◊〉〈◊〉, but not the scientiam, knowledge wherewith; so all that are com∣mitted to them lose both time and expence.

3. There can be nothing well done, when the place where they are, is ingluvies onocratali, like to a maw, where there is sordes & nutrimentum, both bad and good* 1.1008 nutriment: we know that to have one good and one bad joyned in an exercise, it can not be well performed.

4. Lastly, the danger is, in the perpetuity of an ill condition of that place where such are chosen members of a society, for they cannot but take in such as they are themselves, they will not for shame choose any better then themselves: and so here is a hazard of the place for ever.

Now the duty of the elected in respect of his place is, to be humble and to say with Saul, 〈◊〉〈◊〉 not I a Benjamite of the smallest of the Tribes, and my family the least of* 1.1009 that tribe: how comes it that I am preferred to this place, I deserve it not: and with Da∣vid, What am I, &c. We see here is both appetitus &contemptus honoris, a desire and a* 1.1010

contempt of Honour. There is a laudable desire of honour, when one 〈◊〉〈◊〉 nothing against it 〈◊〉〈◊〉 agendo, when he commits not that evil which should bar him from 〈◊〉〈◊〉 and there is a laudable contempt, when one doth nothing that is evil for attaining of it. But to prefer one because he is of kin, or neer by education, or a friend, or spe lucri, out of hope of gain, or to 〈◊〉〈◊〉 one that is good and fit; and that because though he be good, yet he will not be good for our turn. This is to shoulder out the gifts which should onely be regarded in elections.

2. Being in place, he must not think he is fallen into the pot, that he is in a place* 1.1011 of rest; but he is to use that place so, that a greater preferment may befall him, to the end that he may do the more good, then he could do in a lower place.

3. The third duty is, utendum se praebere, to offer himself that men may make use of his gifts: for 〈◊〉〈◊〉 accipit donum propter se, no man hath a gift for his 〈◊〉〈◊〉 use alone: but he must say, as the Philosopher to Antisthenes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I live to this end to be used by others. The Wise man saith of wisdom, that she sends out her maids,* 1.1012 [the under arts] and crieth her self to the simple, Come. And our Saviour (when* 1.1013 two Disciples asked him where he dwelt) 〈◊〉〈◊〉 them come and see: and they went with him home.

The duty of the Inferiour in this is, to make use of the gifts of him that hath more or better then himself. Eo se conferre ubi 〈◊〉〈◊〉 est, to resort to the place where God is: and where is that? The people are said to enquire of God, when they en∣quire* 1.1014 of Moses. So in another place, when they enquired of the Prophets. There are things too hard for some, therefore they are to be resolved by them that have better* 1.1015 gifts. Thus much for the excellency of the minde.

2. We come now to bonum corporis, the excellency of the body. Old age. Canities venerabilis est, gray hairs are to be had in reverence. There is an 〈◊〉〈◊〉 law for it.* 1.1016 Thou shalt rise up before the hoary head, and honour the face of the old man. And the Prophet joyneth ancient and honourable in one 〈◊〉〈◊〉. And we may see that it was* 1.1017 ever accounted for a blessing to that City that did enjoy the aged. The Prophet re∣citing* 1.1018 the benefits that Jerusalem should enjoy at the restauration, hath this for one. Old men and old women shall dwell in thy streets. And it made Job at a stand, he knew* 1.1019 not what to think, when he saw the wicked grow old. Sure it is, that among the curses which the man of God denounced against Eli, this was one, There shall not be* 1.1020 〈◊〉〈◊〉 man in thy house. The Apostle therefore willeth, that Elders should be honour∣ed* 1.1021 and intreated as fathers; which honour consists in several duties that the younger sort must perform towards them. viz.

1. When ancient men are in place to be 〈◊〉〈◊〉, and lay their hands upon their mouth,* 1.1022 and give them leave to speak; the reason is given by holy Job, because there is Wisdom* 1.1023 with the ancient, and in multitude of years is understanding. Elihu being a young man, Waited till Job spake: and gave his reason, I am young and ye are old, I was* 1.1024 afraid, and durst not shew my opinion; I said, Dayes should speak, &c. The Philoso∣phers* 1.1025 * 1.1026 rule was, that when we have made our own demonstrations, we must give way to indemonstrabilia, the positions of old men without demonstration, be∣cause they are grounded upon long experience. The neglect of this was the ruine of* 1.1027 〈◊〉〈◊〉, who regarded not the counsel of the ancients, but took counsel of the young men.

1. Answerable to this is the duty of the aged. First, they are not to be 〈◊〉〈◊〉 centum annorum, children of an 〈◊〉〈◊〉 years old. S. Jerome translates it Elementarios senes,* 1.1028 Old men that were to learn their A B C: as they have canum caput, a gray head, so they must have canum intellectum, an understanding answerable. And therefore it is said, that honourable age is not that Which standeth in length of time, nor that is* 1.1029 〈◊〉〈◊〉 with number of years, but wisdom is the gray hair unto men: and in an∣other place, O how comely a thing is judgement for gray hairs, and for ancient men to know counsel.* 1.1030

2. The second is assurgere, to rise up before them, in signe of reverence. Thou* 1.1031 shalt rise up before the 〈◊〉〈◊〉 head, saith the Law; because they are in a 〈◊〉〈◊〉 manner the image of God, who is called 〈◊〉〈◊〉 dierum, the ancient of dayes, their* 1.1032 hoary head is a crown to them, even a crown of glory, as the Wise man speaks, and so they have a resemblance of eternity. 〈◊〉〈◊〉 est vestigium 〈◊〉〈◊〉, old age is* 1.1033 a print of 〈◊〉〈◊〉.* 1.1034

There is 〈◊〉〈◊〉 temporis, & 〈◊〉〈◊〉 meriti, an age of time, and an age of merit, and there are as S. Jude speaks, arbores 〈◊〉〈◊〉, trees that begin to blossom in the end of har∣vest, when 〈◊〉〈◊〉 fruit should be gathered: such are true representatives of an old man without understanding; but yet, though they be such, they are to be ho∣noured for their years, though they be not worthy 〈◊〉〈◊〉 pati, to receive this honour, yet it is meet for us hoc agere, to give it to them. They must not be such trees, but Davids trees, bringing more fruit in their age; the older the more wisdom must* 1.1035 appear in them.

2. Answerable to this, they must so live, that their age may deserve honour. The Wise man tells us how this may be. The hoary head is a crown of glory: but how? if it be found in the way of righteousnesse: and then (as he speaks in another place) The beauty of old men is their gray head. The Apostle describes in particular six qua∣lities* 1.1036 that they should be endued with. 1. Sobriety. 2. Gravity. 3. Temperance.* 1.1037 4. Soundnesse in faith. 5. Charity. 6. Patience.* 1.1038

3. The third duty is to provide for their ease, for age brings Weaknesse, therefore young boyes must not sit, and ancient men stand. God provided for the 〈◊〉〈◊〉 of the 〈◊〉〈◊〉, after they were fifty years of age, they were exempted from the service of* 1.1039 the Tabernacle, and yet had their allowance. The Prophet Esay mentions it as a signe of great confusion, and of judgement imminent, When children shall presume against the ancient, and the base against the honourable. If we carry our selves thus to aged persons, sic fiet nobis, so it shall be done to us, when we come to years, and sic fiet nostris,* 1.1040 so shall others do to our fathers, and to our children, when they grow old. Old age is a burden, but young men should help to make this burden light to old men, by giving them reverence, which if they do they shall reap a blessing, by their blessings and pray∣ers, which are in a special manner 〈◊〉〈◊〉 with God: as on the other side by neglect of this duty they may expect a curse from God and the aged; for the blessings or curses of fathers or mothers are usually heard of God, and made good upon obedient or disobedient children.

3. We come now to the third kinde of excellency, consisting in bonis fortunae, the goods of fortune, as they are called; or in outward estate, as in Nobility, and Riches, &c. for noble men, and rich men are in Scripture 〈◊〉〈◊〉 called fathers, and consequently there is an honour due to them. Nabal was rich, and David in his message to him implicitly calls him father; Give I pray thee to thy servant, and to thy son David, what∣soever cometh to thy hand: and Naaman the Syrian was an honourable man, and his servants call him father; My father, if the Prophet had commanded thee a small matter, &c. The reason hereof is.

1. Because of the Common good, that they may bring to the Common-wealth in times of peace and of war: 〈◊〉〈◊〉 rei-publicae pecunia, money is the 〈◊〉〈◊〉 of a Common-Wealth, and therefore because God hath blessed them above others in their 〈◊〉〈◊〉 relation, the Common-wealth doth prize and esteem them accordingly, and prefers them above others, setting them among the elders in the gate; for if they have been careful in their own house, it is like they will be so also in the Com∣mon-wealth.* 1.1041

Their duty answerable to this is expressed by the Apostle, to communicate their 〈◊〉〈◊〉 for the benefit of others, and to be rich in good works. Nehemiah had besides* 1.1042 his own family, 150 others which he maintained at his table. Barzillai was a rich man, and he provided for David all the time that he lay at Mahanaim, when he was in danger by 〈◊〉〈◊〉 rebellion, for which David would afterward have rewarded him. So when the king of 〈◊〉〈◊〉 came to invade the land of Israel, 〈◊〉〈◊〉 the king gave him a thousand talents to 〈◊〉〈◊〉 him, which was leavied as the text saith of all the mighty men of wealth, of each man fifty shekels of silver; and so by this means the land was preserved. Thus rich men are, and ought to be serviceable for the publick, and for this cause they are to be honoured.

2. A second reason is, because men that are rich may exercise some vertues which others cannot do, as Magnificence, 〈◊〉〈◊〉 erality, Alms, &c. and great men may 〈◊〉〈◊〉 and help forward good causes, and therefore there is reason that such should come in partem honoris, to have part of the honour. Examples of this we have in those that* 1.1043 offered liberally for the Temple, (which they could not have done, unlesse they had 〈◊〉〈◊〉) so that there was much left, which was employed for the maintenance of

the Levites: and in the woman that moved her 〈◊〉〈◊〉 to provide and furnish* 1.1044 a chamber for the man of God, which they could not have done, unlesse they had* 1.1045 been able: and in those that cast in their wealth into the 〈◊〉〈◊〉 for the use of the Temple. Thus rich men may and ought to be helpful to the Church, to the 〈◊〉〈◊〉, to Schools, Colledges &c.

Answerable to this, the care of rich men ought to be, as well good, as great; when 〈◊〉〈◊〉 sought to pervert Sergius 〈◊〉〈◊〉 the Deputy, a great man in the Countrey, S. Paul withstood him, and laboured to keep the Deputy constant in the faith. And the same Apostle, after many lessons to Timothy, tells him, that the love of money is* 1.1046 the root of all evil, and that by lusting after it many erre from the faith, and there∣upon bids him take special care about rich men, intimating the danger of rich men, and the special care he should take about such, that they may be instruments of good to others. The Heathen man 〈◊〉〈◊〉, if he were to make Amphions harp, he would take greater pains about it, then in making a harp for a common harper.

Again the duty of the rich, as is there further vrged by the Apostle, is not to be* 1.1047 high minded, 〈◊〉〈◊〉 trust in their riches. The wise man observed, that they count their* 1.1048 riches their strong tower.

And hence it is, that when they have any cause or controversie with another, though they have no right, yet they will think to carry all by their wealth, none must oppose them. Such a one was Nabal, so proud and surly, that no body could* 1.1049 speak to him. But such should remember, that as 〈◊〉〈◊〉 saith, the rich and 〈◊〉〈◊〉 meet, and the Lord is the maker of both; this should make them humble. And if they be thus towards others, then their duty is like David, to account themselves their sons, and them their fathers.

4. The last kinde of excellency, for which men are to be honoured, is Excel∣lentia 〈◊〉〈◊〉, the excellency of a benefit. 〈◊〉〈◊〉 are called fathers. Job saith.* 1.1050 He was a 〈◊〉〈◊〉 to the poor: and whatsoever is sub 〈◊〉〈◊〉 beneficii, comes within the compasse of this Commandment: and he that receives a benefit, is bound to 〈◊〉〈◊〉 them from whom he receives it

There are three duties of the Benefactor, and as many required of him that re∣ceives a benefit.

1. Rich men must be benefactors, they must do good to some or other.

Its true, they are not bound to any particular person, none can challenge any thing exdebito, from them: for this is the difference between 〈◊〉〈◊〉 & beneficium, they may be bound to particular persons in 〈◊〉〈◊〉, but not in beneficio, for here they may make their choice to whom, but they must do good wheresoever they are. They must not mark mens 〈◊〉〈◊〉, though their benefits be ill bestowed up∣on such, for as the Heathen man said, Melius est ut 〈◊〉〈◊〉 benefi ium 〈◊〉〈◊〉 illum, 〈◊〉〈◊〉 apud te, It is better thy benefit be lost in his hands then in thine. A benefit must be freely bestowed, though the party deserve it not; we must not look at his 〈◊〉〈◊〉 to us, for 〈◊〉〈◊〉 est decipi, 〈◊◊〉〈◊◊〉 cum daret, he is wor∣thy to be deceived, that when he gives, thinks upon receiving again. Like to those that in the course of giving benefits, look not, 〈◊◊〉〈◊◊〉 but 〈◊◊〉〈◊◊〉, not where they may place them upon the worthiest and most deserving, but upon them that will be most beneficiall to them. Such a benefactor is as a man to his gelding, that when he means to vse him in a journey, gives him so much provender, because he is to vse him, and he will not otherwise hold out in his journey. And this takes away the honour of the Physitian and Lawyer, that saves a mans life, or his estate, when they do it 〈◊◊〉〈◊◊〉, for a reward. 〈◊◊◊〉〈◊◊◊〉, qui dat 〈◊◊〉〈◊◊〉, 〈◊〉〈◊〉 loses the honour of the benefit, that looks at some reward. Its true, he cannot sufficiently be recompenced, that sa∣veth a mans life, but if he prostitute his art for gain, he doth buy and sell, and so 〈◊〉〈◊〉 his honour; yet this is the course of the world, that it may be feared that in short time men will make indentures to 〈◊〉〈◊〉 mento be thankful, when they bestow their benefits.

2. Another rule is, they must do it speedily. It must not stick between their fingers: for Ingratum est beneficium quod 〈◊〉〈◊〉 inter manus 〈◊◊〉〈◊◊〉; 〈◊〉〈◊〉 sunt beneficia parata, 〈◊〉〈◊〉, 〈◊〉〈◊〉, 〈◊◊◊〉〈◊◊◊〉 a 〈◊〉〈◊〉, 〈◊〉〈◊〉 in 〈◊◊〉〈◊◊〉; it is a benefit little worth that sticks long in the givers hands; and

they are most 〈◊〉〈◊〉, that are most ready, casie to be obtained, and where there was nothing hindred them, but the modestie and bashfulnes of the receiver: for indeed such 〈◊〉〈◊〉, are not onely 〈◊〉〈◊〉, but costly. Nulla res 〈◊〉〈◊〉 constat, quam quae precibus emitur, theres nothing cost more, then that which is obtained with much suit and petition. And as it is cruelty to prolong the death of a condem∣ned person, and a kinde of 〈◊〉〈◊〉 (as we say) to rid him quickly out of his pain: so the prolonging of a benefit, tortures a man between hope and fear. And there∣fore Duplex fit bonitas cum accedit celeritas, & minus decipitur, cui negatur celeri∣us, that benefit is worth two, that a man bestowes speedily, and his expectation is lesse frustrate, that hath a quick denial.

Therefore as he said, Apage homines quorum lenta sunt beneficia, 〈◊◊〉〈◊◊〉, away with those men that are quick to do one an injury, but will consider on it before they will do you 〈◊〉〈◊〉 good; for now, prosunde odium simul, & instilla be∣neficium, men will powre out their hatred all at once, but a benefit must not be had but by degrees. They must weary out a mans patience, and then some little benefit: Seneca saith well, They must have longum spectaculum potentiae 〈◊〉〈◊〉, Their worships and Honours pleasure must be attended, and at length with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the gift, there must be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 some gratuity returned. Thus the benefit becomes Lapidosus 〈◊〉〈◊〉, gravel in the mouth, and so not thanks-worthy.

3. The third duty is, That when a man hath done a good turne to another, he must forget it, and not publish it: for as Seneca saith, tacite danda sunt beneficia, ut not a sunt solis quibus prosint: interdum etiam ipse 〈◊〉〈◊〉 juvatur fallendus est, 〈◊〉〈◊〉 ha∣beat, 〈◊〉〈◊〉 a quo accepit, 〈◊〉〈◊〉, benefits are to be bestowed in a silent way, that they onely who are bettered by them, may take notice of them; nay sometime it is an honest deceit to keep the party that is relieved from the knowledge of his bene∣factor. And though Seneca were but a heathen, without the true knowledge of God, yet herein he came nigh to the prescript of our Saviour in the distribution of Almes. For indeed that is true liberality, when a man conveighes it with silence, blowes not the trumpet, and when he doth works of mercy, not by way of ostentati∣on, but supplies the necessities of men 〈◊〉〈◊〉, in a secret manner, that the mouth of the poor, not his own, may commend him. He that bestowes a benefit upon one, ut ducat in triumphum, to make him the object of his vain glory deserves no thanks for it.

To these we may adde two more. viz.

1. That he not onely forget it, but that he upbrayde not the receiver: and why? Lacerat animum recipientis & premit frequens beneficiorum 〈◊〉〈◊〉, the often 〈◊〉〈◊〉 a man in minde of the good turns he hath received, is a great pressure and torture to an ingenuous receiver. And indeed it comes many times to 〈◊〉〈◊〉, that by this means good turns are turned into bad, and brought in con∣tempt, that it repents the receiver that he ever made suit for them: and in this case beneficium accipere est libertatem vendere, a man loseth his liberty by taking benefits.

2. A man may give freely, readily, without boasting, or exprobation, and yet want the chief, which is the affection, For multum interest inter materiam beneficii & 〈◊〉〈◊〉: Ita{que} nec aurum, 〈◊◊〉〈◊◊〉, nec quicquam eorum 〈◊〉〈◊〉 a 〈◊◊〉〈◊◊〉, beneficium est. sed ipsa tribuentis voluntas. Theres great difference between a bene∣fit and the matter of a benefit; so that it is neither gold nor silver, nor any thing els, which a man receives, that may be called a benefit, but it is the minde and affection of him that giveth it.

Now in giving there are also certain cautions to be observed.

1. The first caution is Seneca's. 〈◊〉〈◊〉 omni 〈◊〉〈◊〉 dare debeas, tamen in be∣neficio 〈◊〉〈◊〉 sunt mores, though we ought to give to every one that asketh and hath need, yet in bestowing our benefits we ought also to consider the maners of them that 〈◊〉〈◊〉; that is, to prefer honest and well conditioned people before others, that have need; Beneficium 〈◊〉〈◊〉 dignis das, omnes obligas, A man obligeth all to him, that doth good to them that are wor∣thy of it.

2. Another is, that our liberality keep the rule of proportion. Saint Ambrose saith,, 〈◊◊◊〉〈◊◊◊〉 est, 〈◊◊〉〈◊◊〉 benefacis, quotidie 〈◊◊〉〈◊◊〉. We

are to keep a meane in our liberality, to do well to day, that we may do well to morrow also: his reason is, Deus non vult simul 〈◊〉〈◊〉, sed dispensari, God would not have us powre out our estate at once, but (like good stewards) 〈◊〉〈◊〉 them as need shall require. Discretion is a necessary quality in a giver. Therefore we must take heed that our liberality exceed not our means, for unjust actions al∣wayes follow such bounty.

1. The 〈◊〉〈◊〉 duties of the receiver are these. First he that receiveth a be∣nefit oweth a recognition or acknowledgement of it. Seneca (out of whom the Fa∣thers have most of that they write upon this subject, and certainly but for some stoical tenets his books de 〈◊〉〈◊〉 are excellent and worth the reading) saith; 〈◊〉〈◊〉 beneficii inter duos lex est: alter oblivisci statim debet 〈◊〉〈◊〉, alter 〈◊◊〉〈◊◊〉; quidedit 〈◊〉〈◊〉, 〈◊〉〈◊〉, 〈◊〉〈◊〉 qui accepit, the law of a benefit stands thus be∣tween the giver and the receiver: the first should presently forget what he gives, the other never what he receives; he that gives should hold his peace, but he that receives should not be tongue tied. Therefore the receiver is to acknow∣ledge that such a one was Gods instrument to conveigh such a blessing to him. He must 〈◊◊〉〈◊◊〉 habere accepti beneficii, quae fuit petiti, have the same cheere∣fulnes after the receiving of a benefit, which was at the asking of it; because 〈◊〉〈◊〉 doth so soone senescere, a good turne doth so soon wax old, therefore a mans va∣lue and estimation should be still the same.

2. There must not onely be an inward acknowledgement, but also effusio 〈◊〉〈◊〉-〈◊〉〈◊〉, the powring out of the affection, by an outward acknowledgement in words, for this is Testimonium excellentiae, an outward testimony of the excel∣lency of such a one, whom God hath exalted to be a benefactor, and so a perform∣ing of this duty of honour to him. If he remember it, I need not; for 〈◊〉〈◊〉 est satisfactio pro beneficio, he is satisfied by upbrayding me. If he forget it, I must not, but tell it, and not extenuate it, but be benignus interpres, a candid in∣terpreter of his affection that bestowed it: as that it was a great benefit, or at least that it was great to me; or lastly, that his affection was great to me. And by so doing he shall not lose, but benefit himself; for invitat ad 〈◊〉〈◊〉, qui 〈◊〉〈◊〉 suscipit modica, he invites a benefactor to give great things, that gratefully entertaines small ones.

3. The last is to expresse thy thankfullnes really when occasion shall be 〈◊〉〈◊〉, that he shall have the like need of thee, as thou now hast of him (which thou must not desire or wish) and in the meane time to acknowledge that thou canst not recompence him. I meane this 〈◊〉〈◊〉 must be for real benefits, for there are some so accounted that deserve not the name: men now a dayes call 〈◊〉〈◊〉 in∣juriae beneficium, they think they do a benefit, when they give over doing of inju∣ry; and it is a policy with some, mergere aliquos ut 〈◊〉〈◊〉, to throw men into the water that they may pull them out, and when they have pulled them out, they think they are beholding to them; such are not worthy the name of bene∣fits, nor are we tied to gratitude for such, but for other benefits, if the benefactor stand in need, I must help him, if I be able, if not, yet my diligence about him, and the best counsel I can give, he must not want; I must alwayes wish him well and acknowledge that I am never able to recompence him: otherwise I am unthank∣ful, and unthankfulnes is a great vice: benficiorum 〈◊〉〈◊〉, siccans fontem pieta∣tis, the bane of liberality, and a dryer up of the fountain of goodnes. Therefore if we can, we must rependere majora, requite them with greater; if not that, yet par pari, do like for like; if not that neither, then we must transferre ad Deum, com∣mend them over to God by our prayers, and desire him to requite them.

Yet (by the way) we are to take notice, that there are some cases, wherein a man is not to be said to be unthankful, though the benefactor so ac∣count him.

1. As first, if a superiour bestow a benefit upon an inferiour, expecting, that he shall like what the other loveth, and mislike as he misliketh, and so to be at his com∣mand, or els he will repute him as an unthankful person. But unthankfulnes is res gratiae, non officii, a matter of grace, not of duty, and therefore tis no unthankfulnes not to follow him in his humour.

2. Secondly, If he require any thing of me by way of justice or duty, it is no

unthankfulnes in me to deny it: for as in his benefits, there was a licet dare, 〈◊〉〈◊〉 non dare, it was lawful for him either to give, or not give; so in matter of thankfulnes, there is a licet 〈◊〉〈◊〉 aut non 〈◊〉〈◊〉, a lawfulnes to do or not do that he requires; if he require it in re 〈◊〉〈◊〉, by way of thanks, I will be thankful, but if in re officii, by the way of duty and justice, or for that he hath done to me, he must pardon me, and yet I am out of the marke of ingratitude.

3. Lastly, he would have me to follow his appetite, and do an unjust act, and I refuse to consent to him in it, is this unthankfulnes? no surely. For the rule is, Quod tibi fieri non vis, alteri ne feceris, a man must do as he would be done unto: that love he beares to himself, must be the square of his love to his neighbour; nor is it required, that I should do any more for my neighbour, then for my self. If any appetite then should leade me to any unjust thing, should I consent to it? no; for so I should hurt my self in consenting to sin against my own soul. In like manner, if my neighbour require m: to do a thing unjust, I must not consent, for it is against the love I owe to my own soul, which must be the rule of my love to him. And so, for the pleasure he hath done to me, he would have me do my self and him a displeasure, by my consenting to do evil at his instiga∣tion, to hurt both his soul and mine own, and so to do evil for good. There may be in this case species ingratitudinis, a shew of ingratitude, at the first sight, which a good man may be taxed withal, but being weighed in the true ballance, it is no unthankfulnes at all. A good man per mediam infamiam bujus ingratitudinis, will tendere ad officium; this reproach of unthankfulnesse not deserved, will make him look the more strictly to the duty of true gratitude. And thus much for the special duties of Inferiours and Superiours required in this Commandment, and the sinnes forbidden, according to our first rule for expo un∣ing the Decalogue.

CHAP. X.

That this law is spiritual. The 〈◊〉〈◊〉 of Superiours and Inferiours must proceed from the heart. Special means conducing to the keeping of this commandment. Signes of the true keeping of it.

FOr the second rule of extension, that where anything is commanded or forbidden,* 1.1051 there all that are Homogenea, of the same kinde or nature are commanded or for∣bidden, we shall need to say nothing, all the Homogenea being already handled, un∣der the first rule.

3. The third rule tells us, that the law is spiritual, and reaches to the heart,* 1.1052 and so is this law, it must be kept in heart and spirit, as well as in the outward man, both by superiours and inferiours.

1. For the superiour. We see that David fed his people not onely intelligen∣tia 〈◊〉〈◊〉 but in simplici ate cordis, with a faithful and true heart: and Saint Peter* 1.1053 expresseth the duty of superiours (as it ought to proceed from the heart) by two* 1.1054 words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 'willingly, and readily. And because as was toucht be∣fore, there may be an usurpation of power, without any just title, aswel as an abuse of lawful power, therefore none must in heart 〈◊〉〈◊〉 or desire to usurpe au∣thority over others, they must say with David, non est exaltatum cor meum, my* 1.1055 heart is not haughty, and remember the Apostles rule, 〈◊〉〈◊〉 quis sapiat supra quam 〈◊〉〈◊〉,* 1.1056 not to think more highly of himself then he ought, but be sober minded: for as the heathen observed, it ost falls out, that there is 〈◊〉〈◊〉 animus sub rudi 〈◊〉〈◊〉, an high mind under a beggers cloak; some are like the bramble in the Parable* 1.1057 that would be king over all the trees, or like the thistle, that would match with* 1.1058 the Cedar of Lebanon.

2. The spiritual duty of Inferiours is, first, with a ready and willing minde to obey their superiours, as it is in the song of Barak and Deborah, the people came* 1.1059 willingly: Not like 〈◊〉〈◊〉, who would have no governours, Tumultuarii spi∣ritus, spirits of opposition, nor yet like the Herodians (the other extreme we mentio∣ned before) spirteus aulici, servile flattering spirits, the former obey no further

then they are forced. Job tells us 〈◊〉〈◊〉 some like these, that assoon as the cord is loosed,* 1.1060 will loosen the bridle themselves; these are the sons of Belial: and the other sort are as far in the other extream, who are servilis spiritus, of a servile and base spirit. To avoid both extreams, we must obey as the people promised to obey 〈◊〉〈◊〉. All* 1.1061 that thou commandest we will do, and whither soever thou sendest us we will go; tantum si 〈◊〉〈◊〉 fuerit tecum (as some read the words) onely if the Lord be with thee, so long as thou dost not depart from him, we will not depart from thee. That tantum must be our direction, we must obey so far as they go not contrary to Gods commands; if they command contrary, we may disobey, and yet remain good Subjects. This for the spiritual part of this Precept.

4. The fourth rule requires the means conducing to be handled, and these also have been partly handled before, and therefore may be passed over here; onely some more means we may observe for the Superiour in his duty, out of the 101 Psalm.

1. To think of his accompt, Quando veniet ad me? When will God come? This* 1.1062 must be his thought, he must give an account, how he hath executed his place. God will demand ubi est grex 〈◊〉〈◊〉? Where is the flock that was given to thee?

2. The next is in the same verse: for the well ordering of a kingdom he will be∣gin at his own Court; if a king, if a Master of his own family, he must begin at himself,* 1.1063 I will walk in my house with a perfect heart. Our Saviour saith, Qui 〈◊〉〈◊〉 peccatum, servus est peccati: he that committeth sin is the servant of sin, and he is not 〈◊〉〈◊〉 to rule over others, that is under the bondage of that, from which he should deliver others.

3. Thirdly, his eyes must be upon such as are faithful in the land: he must pick* 1.1064 out those that are integri, wise, sound, and 〈◊〉〈◊〉, which are worthy to be in place of government. He must be careful to know such as are 〈◊〉〈◊〉 to be called ad 〈◊〉〈◊〉, to rule under him, that so when there is occasion he may employ them in publick service.

4. He must consider what they be which he ruleth over, they are the City of God,* 1.1065 and therefore he must not esteem of them lightly. It is Gods work, and they are Gods people, Citizens of Gods city. The Heathen man could say to a 〈◊〉〈◊〉 Remember you are over 〈◊〉〈◊〉 men, and over Athenians, thereby admonishing him, to be moderate and careful in his government: much more should it make all Christi∣an governours careful, when they consider the dignity and worth of those they are set over, that they are the city and servants of God, and redeemed by the blood of Christ, &c.

And as these are some means, the consideration whereof may work in Governours a care to perform the duties of their places aright; so again, there are means to keep men from usurping authority, and affecting, without lawful title, power over others, or aspiring to higher places then they are fit for. To this end they should la∣bour* 1.1066 to humble themselves, as David did, who accounted himself a dead dog, a flea,* 1.1067 a 〈◊〉〈◊〉 and no man. And seeing the defect of gifts in themselves, to be content (With* 1.1068 the Apostle) with what place soever they are called to; and with David to say, Ecce me, Behold 〈◊〉〈◊〉 am I, let God do with me what seemeth good to him. Thus ought a man to* 1.1069 stand 〈◊〉〈◊〉 to preferment, and to say, If I be fit for the place, God can provide it for me. If he do not, what dignity soever it be, I can be aswell without it, as with it. He ought to think with himself, that though he be Dominus ingenii & lingue, have wit and 〈◊〉〈◊〉 at command, yet if he be servus peccati, a servant of sin, there is matter enough to humble him. And because there is in every man naturally a spirit that lusts and longs after honor as the babe longs for the breast; therfore with David, he should ablactare, wean himself from aspiring thoughts, by such considerations, as these.* 1.1070 Nay the same king goeth a degree further. Michal thought he abased himself too much* 1.1071 by dancing before the Ark, but he told her, he would yet be more vile and base in his own sight: so far he was from aspiring after an higher estate, that he would prepare himself to be in a lower condition, if God should please to set him lower. Thus it would be good, if we would prepare our selves before hand, and to say as Balak did to* 1.1072 Balaam, though he were a Heathen king, I thought to have promoted thee, but God hath kept thee from honour: he acknowledges it to be Gods hand to keep 〈◊〉〈◊〉 from prefer∣ment, God disposes of honors and preferments as he pleases. When the sons of Zebe∣dee would needs sit one on the right, the other on the left hand of Christ in his king∣dom, Christ tells them, Those places must be for them, for whom his Father 〈◊〉〈◊〉 prepar'd

them. In Ezekiel it is said, the Prophets were like foxes in the desert: and so in the* 1.1073 Schools of the Prophets, we finde every one like foxes, hungry and ravening for pre∣ferment, as a testimony of that excellency that is in him. Thus we are ambitious still of higher places, forgetting that lesson of our Saviours, of taking the lowest places.* 1.1074 A good Steward (as he saith) will give to every one in the house 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, his portion,* 1.1075 and no man ought to expect more: he that will have more then his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, his por∣tion, requires an unjust thing of the Lords Steward.

5. According to the fifth rule we are to speak of the signes of the performance of* 1.1076 these duties.

1. For Inferiours. The signes of their honouring their superiours may be gathered* 1.1077 from that speech of the Heathen, Nec dicto, nec facto, aut 〈◊◊〉〈◊◊〉, I have not neg∣lected my duty, either in word or deed, or by so much as an ill look: and as for 〈◊〉〈◊〉, the common saying of vultu saepe laeditur pietas, shews that by a wry countenance, a man may break this precept.

The signes (in the next place) when inferiours give honour to their superiours may be these; and a man may be honoured or dishonoured, Dicto, Facto, Vultu, for these three wayes laeditur pietas.

1. Facto. We must shew our reverence to them by our deeds. Our outward acts ought to be such, as that they may rejoyce and take pleasure in their government, and not griefe, as the Apostle speaks. Davids heart smote him, when he had cut off* 1.1078 Sauls skirt. He did not hurt Saul in the Cave, yet his heart toucht him, because 〈◊〉〈◊〉* 1.1079 had toucht his garment, and had thereby dishonoured him, by spoiling his garment. We must not then do the least act that may reflect upon our superiours, but 〈◊〉〈◊〉 our honour by all acts of obedience and duty; yea, by doing more then we are bound to; this is a good signe that we do truly honour them, if we do not barely our duty, but abound in every good work, by doing more or oftener then law requires. The Apostle speaking of a duty tells the Philippians, that it was not so much the mat∣ter* 1.1080 of the duty he esteemed, or weighed, the paying of tithes or maintenance, but* 1.1081 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the fruit abounding, that should be accounted as an overplus at the day of recko∣ning; this was it he valued. By this means we shall not be like Simeon and Levi,* 1.1082 that made their father stink among the inhabitants of the land, but cast a comfortable* 1.1083 * 1.1084 smell, that God and our superiours shall take pleasure and delight us.

2. Dicto. Honour must be shewn in words, as on the contrary contempt may be shewn in words, as we see in the example of the children that mocked 〈◊〉〈◊〉, and were destroyed by bears; and of the Pharisees that derided Christ, which is elegant in the original 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, naso suspendebant, they took it in snuff, and expressed their de∣rision* 1.1085 by drawing together the nose, they made noses at him. Therefore blessed is he that speaketh to an understanding ear; an obedient ear will be willing to hear his faults* 1.1086 * 1.1087 without deriding or 〈◊〉〈◊〉 at his Superiour.

3. Lastly vultu, for the countenance. Honour as well as contempt may appear by the countenance. We see Cain liking not his brother, hanged his look, his countenance* 1.1088 * 1.1089 fell. Laban upon displeasure taken against Jacob, altered his countenance, it was not to him as before. S. Jerome upon the 16 verse of the 80 Psalm, saith, there is 〈◊〉〈◊〉 increpationis, a chiding countenance, and 〈◊〉〈◊〉 detractationis, a countenance that can detract, which is, as the Wise man saith, when one doth harden his face, or put on a bold face when he is rebuked, or hath, as David saith, a proud look, whereby* 1.1090 he doth as much as in him lies, 〈◊〉〈◊〉 laedere, dishonour him by his looks. Elisha saith,* 1.1091 * 1.1092 that if he had not reverenced the face of the king of Judah, he would not once have looked upon Jehoram; intimating that to Superiours especially being godly, reverence must be shewed, and that it may be shewen even in the looks.

For Superiours, because as they say their power is bottomlesse, so their abuses are bottom∣lesse: therefore there are certain signes of a good government.

1. The Prophet tells us, that in a good government, the eyes of them that see, shall not need to wink, and the mouth of them that can speak, shall not need to be silent, a* 1.1093 man may speak the truth freely without danger or controll: a flagitious man shall not be called, Good Sir, and as it is verse 5. the base shall not be called liberal, nor the churl bountiful. He gives us to understand, that in an ill government a man must see and not see, as the Poet said, Quod scis, 〈◊〉〈◊〉. We may see this in the ex∣amples of Esay and Amos. Amos lived in the dayes of Vzziah and Jeroboam, and he

tells us, that then it was a time for the prudent to keep silence, because it was an evil* 1.1094 time. A wise man must hold his peace, lest it should fare with him, as with the Levite, when the Danites cried, Tace, hold thy peace; which he was forced to do* 1.1095 lest they should have slain him. It was certainly no signe of good government, when our Saviour for saying he was not bound to accuse himself before Caiaphas, was 〈◊〉〈◊〉* 1.1096 on the face by a Catchpole: and when Ananias commanded S. Paul to be smitten* 1.1097 on the mouth, because he pleaded his own cause; whereas Esay living in the dayes of Hezekiah, a good king, durst say to Shebna, Who are you? whence come you? and God deal thus and thus with you.

2. A second signe of evil government is, when men cannot have justice, but are delayed by those that should right them. S. Paul notwithstanding his appeal to 〈◊〉〈◊〉, could get no justice, because Nero being upheld by his under governours, must also uphold them. Achish could confesse that David was upright, yet he* 1.1098 told him, he must not go with him for fear of displeasing the Lords of the Phi∣listims.

3. Another signe is by their speech: which the Heathen observed: A good Governour saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it is my duty, and I must do it. An evil Governour will say 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I have power and I may do it: He boasts with Saul, I can give you vineyards, &c. and with Pilate, I have power to crucisie thee, and power to let thee go.

4. A fourth signe is out of Menander, when their eye-brows swell so, that they will refuse to amend what is amisse. If there be any fault, and if you tell them not of it, they will say, Why did you not tell me of it? and if you do, they will say, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, we will consider of it; and then it shall be as much amended, as if it had never been mentioned: and also you shall, when opportunity serves, be remembred with some mark of displeasure, as one too busy or pragmatical. When one told Joah of Absaloms hanging in a tree, he asked him, why he did not kill him; but the other replied, that considering the kings strict charge to the contrary, Joah himself (if the fact had been done by another) would have been ready to accuse him to the king, and to have him punished.

5. It is a signe of ill government, when Religion is pretended to stop justice. It was much practised in the primitive times, and oft complained of by the Fathers. If any of the Rulers or Officers had wronged a Christian Bishop, and he had complained to the Emperour who promised justice, and appointed a day for hearing; then would the Deputy come and say, This man is a Christian; he ought to be patient, and to* 1.1099 forgive injuries, and not to go to law, its against the principles of his religion. And thus they were dismissed without justice and reproached for their labour. So it is often with others: especially, if any Clergie-man seek for justce.

6. Lastly, The thriving of the righteous is a good signe. In his dayes (saith the Psalmist) shall the righteous flourish. But on the contrary, when as the Heathen ob∣served, The flatterer is chief in esteem 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the Sycophant the next, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the lewd and naughty person is the third. This is a signe of ill govern∣ment. Such a Sycophant was Doeg, who accused David to Saul, and made him pur∣sue* 1.1100 him; his crime was such, that there was no sacrifice appointed by the Law to 〈◊〉〈◊〉 it; and therefore David said, Let him be cursed before the Lord. It is reported,* 1.1101 that when Caesar first entred upon his tyrannical government, he gave preferment, sic 〈◊〉〈◊〉 non 〈◊◊◊〉〈◊◊◊〉; & tamen inquinaret ornamenta, so that the men had no honor by them, but dishonor was brought upon the preferments, and these places of prefer∣ment are discredited, when unworthy men as Sycophants and lewd persons are placed in them by governours.

6. The sixt rule for expounding the precepts is, that we do not onely observe* 1.1102 them our selves, but cause them to be observed by others. According to this, we must not onely honour our Superiours, but draw others to this duty. The negative precept is given by the Wise man, My son, Fear God and the King, and 〈◊〉〈◊〉 not* 1.1103 with those that are given to change, &c, We must neither be principals nor accessories in any rebellious course against our Soveraign, neither do any thing of our selves, nor draw others to joyn with us in any such unlawful course. An example we* 1.1104 have in David, when he had Saul at 〈◊〉〈◊〉, he would not hurt him himself, nor would he suffer Abishai to destroy him; for who (saith he)* 1.1105

can stretch out his hand against the Lords anointed, and be innocent? And as they con∣tain a dehortation from disobedience and rebellion, so e contra, we have an exhor∣tation for obedience and subjection. Gedaliah, as he was willing to submit himself to the Chaldees, so he exhorts others, Let us serve the king of Babel, and it shall be well with us. When any shall rise in the gain-saying of Corah, against Moses or Aaron,* 1.1106 we must not onely not joyn with them, but withdraw others from them, and say with Moses, Depart from the tents of these wicked men, and touch nothing of theirs,* 1.1107 lest ye be consumed in all their sins. But on the other side, if they require things di∣rectly and evidently contrary to the commands of God, Deo potius quam hominibus, we must not obey them our selves; nay, we also must exhort others not to obey them: if their authority be lawful (though abused) we must rather suffer then resist: but if it be usurped, and without any colour of title, we may resist them, if we be able; for 〈◊〉〈◊〉 without title (while the lawful Governour hath not 〈◊〉〈◊〉 his claim) are to be accounted as publick theeves and robbers, its lawful for any to destroy them: and thus we may say with David, Quis consurget mecum, who will rise up with me against the evil doers? We must get as many as we can to joyn with us, to deliver us from the oppression of such as 〈◊〉〈◊〉 or invade the authority of our lawful Soveraign.

CHAP. XI.

The second part of this Commandment, A promise of long life. Reasons why this pro∣mise is annexed to this Commandment. How this promise is made good. Reasons why God sometimes shortens the dayes of the godly, and prolongs the dayes of the wicked.

VVE are now come to the second general part of this Commandment, which is the Promise, That thy dayes may be long, 〈◊〉〈◊〉. a prolongation of dayes. In the second Commandment, there is a general promise, to them that love God and keep his Commandments. In this there is a particular promise for them that observe this Commandment; and therefore its true which the Apostle observed,* 1.1108 that this is the first Commandment with promise, that is, with a particular promise.

Now the reasons why God adds a promise and reason to this Commandment may be these.

1. Because (according to the proverb) Adorant plures 〈◊〉〈◊〉 solem, quam occi∣dentem, there are more that worship the rising, then the setting Sun: and old men are compared to the sun going down. Job saith, that a man towards his end is like a candle burning within the socket, or a lamp despised. So consequently our fathers having one* 1.1109 〈◊〉〈◊〉 in the grave, are neglected, because there is no further hopes of receiving bene∣fits by them, whereas if they were still growing up with us, there were further ex∣pectation of good towards us. Therefore God adds this reason or motive to stir us up to give due honour to them, even when they are old, because we shall be rewarded our selves with honour and long life.

2. Secondly, here is a convenient proportion between the promise and the duty, which is most 〈◊〉〈◊〉. The Heathen man saith, Si acceperis 〈◊〉〈◊〉 gratis, tuere; if thou hast received a benefit, preserve it. We received a benefit in our birth from our parents, that is our life: be thankful to them, and so maintain it; for God then will have our life preserved by them from whom we had it, and that is, by their bene∣diction if we shall continue in our honour to them. Pietas, saith S. Ambrose, in pa∣rentes grata Deo, merces 〈◊〉〈◊〉, 〈◊◊〉〈◊◊〉; this piety towards parents is* 1.1110* 1.1111 acceptable to God, and is the just reward from children to parents, &c. And S. Paul saith, it hath not onely the promise of this life, but of 〈◊〉〈◊〉 to come. And therefore this second* 1.1112 reason is explained, ut bent 〈◊〉〈◊〉 sit, that it may 〈◊〉〈◊〉 well with us. For, as it is said, that if all the Adverbs, as diu, &c. were linked together, and bene and male were left out, they were nothing worth. And therefore God makes a comment upon this Com∣mandment, after he hath said [that thy dayes may be prolonged] he adds, that it may 〈◊〉〈◊〉 bene well with 〈◊〉〈◊〉: ut non 〈◊◊〉〈◊◊〉 sit longa, sed 〈◊〉〈◊〉; that thy life be not onely long, but happy.

Now parents blessing much conduceth unto this, that by their blessing we may* 1.1113 prolong our dayes. The blessing of Noah to Sem, reached to life eternal, and of Japhet to this life, that he should dwell in 〈◊〉〈◊〉 terra, be enlarged and dwell in* 1.1114 the tents of Sem: and a curse fell upon Cham, both for this life, and the other, and that upon 〈◊〉〈◊〉 and his posterity.

This blessing of the parents is effectual, because it is a fruit of faith, as the A∣postle tells us, in the case of Isaac blessing Jacob, and of Jacob blessing the sons of Joseph; and as their blessings, so their curses are effectual; we see it in the story* 1.1115 of Isaac. He 〈◊〉〈◊〉 〈◊〉〈◊〉 fetch him venison, that he may blesse him; Rebecca coun∣sels* 1.1116 Jacob to prevent 〈◊〉〈◊〉; he dares not lest his father curse him, yet at his mo∣thers* 1.1117 instigation he adventures, and Isaac blesseth him with a blessing which after∣ward* 1.1118 proved effectual, for when 〈◊〉〈◊〉 came to be blessed, Isaac told him, dedi fratri* 1.1119 tuo benedictionem, & erit 〈◊〉〈◊〉, I have blessed him, and he shall be blessed: yet* 1.1120 〈◊〉〈◊〉 loved 〈◊〉〈◊〉 better then Iacob; but this was the work of Gods providence, that Isaac should give the blessing to Jacob.

So likewise in Jacobs blessing of Ephraim the younger before Manasses the elder,* 1.1121 the younger should be greater then the elder, though he should be great too: a strange blessing it was (for the manner) and mighty (for the 〈◊〉〈◊〉) and when Jacob blessed Joseph, because he had fed his father, (a part of the honour here* 1.1122 commanded, as was shewed before) therefore he blessed him with the blessings of the heavens, of the aire, and of the deep; and this blessing proved effectual, for that Tribe continued longest in prosperity, and remained with Judah, when, the ten Tribes were carried captive, and never returned. Thus the parents are* 1.1123 the instruments which God chooseth to convey his blessings by; you are the blessed of the Lord, as the 〈◊〉〈◊〉 speaks; The blessing is Gods, and parents the instruments.

Before we leave this a question must be answered.

How is this promise fulfilled, since we see by daily experience, the contrary, we see* 1.1124 that dutiful children have died in the strength of their years, and disobedient and stub∣born have prospered and lived long; and therefore that is very true which the Prea∣cher* 1.1125 tells us, all things come alike to all &c.* 1.1126

1. We say, that riches honour, long life, and other outward things are but gifts of Gods left hand, and are common alike to all, as well to the bad as to the good. Isaac in his blessing gave the fat of the earth to Jacob, and after, verse 39. He gives it to his brother 〈◊〉〈◊〉; and prosperity is the lot of the wicked aswell* 1.1127 as the godly, ne boni nimis cupide prosequerentur, lest the good should be set too eagerly upon it; and adversity is common to the godly, aswell as the wicked, ne 〈◊〉〈◊〉 turpiter effugiatur, lest the godly should 〈◊〉〈◊〉 it basely.

2. Again, the reason why adversity is common to both is, because if it should sall upon all the wicked in this life, question would be made, where is that judgment we look for? And if wholly upon the godly, we should be apt to say, 〈◊〉〈◊〉 non re∣spicit* 1.1128* 1.1129 nos, God regards us not, his providence failes. And therefore to let us see, that his providence continues, he will give to his children some good things here, and to let us know, that he hath judgement in store, he imparts some of them to the wicked. Nor will he bestow all upon the ungodly, because then* 1.1130 they would be 〈◊〉〈◊〉 to conceive, that they were not at Gods dispose, but would sacrifice to their own net, and attribute all to outward means: nor all upon his* 1.1131 children, lest the devil and his instruments say, as he did concerning Job; doth Job serve God for nought?* 1.1132

But how then shall we acquit God of injustice, and how is his promise of long life, to them that honour their superiours performed?

1. The distinction of bene and male, will acquit him. A promise must carry a bene∣fit* 1.1133 with it, if not, it were better to be without it then to have it. Now long life, without that blessing of going well with a man, is a displeasure. It is the comfort* 1.1134 and delight which we enjoy in our life, which is here promised as a blessing. For Saint Augustine saith, non est vera vita, ubi non seliciter, vivitur, that cannot be called a true life, which brings not content and happines with it. Eliah being persecuted by* 1.1135 Jexebel, thought his life not a benefit, and therefore quits God of his promise, Now, O Lord, take away my life. And indeed long life may be no benefit in two respects.

1. In regard of the evil times. 〈◊〉〈◊〉 was a good king, but the times began to be evil, Jerusalem was 〈◊〉〈◊〉 long to be destroyed. Therefore Huldah the pro∣phetesse sends him word, that God would gather him to his fathers, and that he should go to his grave in peace, and his eyes should not see the evil that God* 1.1136 would bring upon that city. God shortned his dayes, to free him from a further evil, he being but 39 years old when he died.

2. In regard of himself; lest he should be corrupted. The righteous is taken a∣way* 1.1137 from the evil to come. It is said that 〈◊〉〈◊〉 was raptus a facie malitiae, taken away from seeing wickednes, lest either he should have been infected or grieved at it: and so the pleasure of his long life here, would have been a displeasure to him, by the danger of eternal death.

2. The second answer is, to that which is secondly objected [that though God takes them out of this life in these respects, yet the compensation is more then e∣quivalent] he makes them amends, and that fully. For as when 〈◊〉〈◊〉 promised* 1.1138 〈◊〉〈◊〉 half his kingdom, if he had given her all, it had been no breach of pro∣mise in him, so 〈◊〉〈◊〉 God give to those that honour their parents vitam perpetuam, everlasting life, instead of 〈◊〉〈◊〉, a long life, he performes his promise to the full, so he that promises ten pieces of silver, and gives ten pieces of gold; and he that promiseth an hogshed of beer, and giveth as much wine, breaks not his promise.

3. But the 〈◊〉〈◊〉 and most sufficient answer is this. There is no temporal thing, that doth cadere in promissum Dei, come within Gods promise further then it shall be conducing to the life to come: for this life is but via ad vitam, the way to the other, and better life. And therefore whatsoever God promiseth in the way it is but as it furthereth to the end. 〈◊〉〈◊〉 pars perfectae 〈◊〉〈◊〉 est 〈◊〉〈◊〉 foelici∣tas, earthly felicity is no happines, unlesse it dispose us to eternal felicity: because (as it was said before) all things must 〈◊〉〈◊〉 in 〈◊〉〈◊〉, work together for good; 〈◊〉〈◊〉 it a disponatur de 〈◊〉〈◊〉, 〈◊◊◊〉〈◊◊◊〉, that the lesse blessings* 1.1139 may be so disposed, that they may agree with the chief good; or at least ne pericu∣lum fiat de maximo, the greatest good may not be hazarded by it. And in this re∣spect it is certain, that as it is not prejudicial to the life to come, God keepeth his promise. Therefore (as one saith) our lives may be ventured pro Rege, lege, & gre∣ge, for the King, the law, the flock.

1. Pro Rege, for the king. Thus when David was in danger of being stain by* 1.1140 〈◊〉〈◊〉-Benob one of the sons of the Giants, 〈◊〉〈◊〉 hazarded his own life, to save* 1.1141 Davids, and so rescued David and slew the Philistim.* 1.1142 * 1.1143

2. Pro lege, for religion. For thy sake (saith the prophet) we are killed all* 1.1144 the day long, Contend earnestly for the common faith, saith Saint Jude.

3. Pro grege. As the prophets were examples, so must we.

In these cases, if a man should be desirous of life, he may live, but this life will prove derogatory to the life to come. But if in the same cases we shall lose our lives, God doth not onely reward us with 〈◊〉〈◊〉 the life of glory in the other world, but with vita memoriae, we shall have an everlasting memory and honour in this world. The righteous shall be had in everlasting remembrance, saith the fa∣ther, and the memory of the just is blessed, saith the son: and men shall say, Prai∣sed* 1.1145 * 1.1146 be the Lord that ever such a man was born; and say, 〈◊〉〈◊〉 mortuus est iste, how bravely died such a man.

Now 〈◊〉〈◊〉 are some reasons also, why God prolongeth the lives of the ungodly, and though they cannot expect it by vertue of his promise as the godly may, for no promise is made to the wicked.

1. To give them time to repent, that they may recover themselves out of the snare of the devil, as the Apostle speaks. And this we see in Saint Paul by his* 1.1147 conversion, and the not 〈◊◊〉〈◊◊〉 of Solomon, when he had forsaken God,* 1.1148 and followed strange women, and false Gods, was the cause sine qua non, of his returning to God.

2. Secondly, God hath thereby a respect to the progenie of the wicked; If* 1.1149 God had cut of 〈◊〉〈◊〉 while he had been yong, good Josiah had not been* 1.1150 born: and if Ahaz had not been suffered to live, 〈◊〉〈◊〉 had been lost.

3. Thirdly, 〈◊◊〉〈◊◊〉 wicked 〈◊〉〈◊〉 to live, that they may be rods and scouges

for the exercise and 〈◊〉〈◊〉 of his Church. The prophet in the person of God calls* 1.1151 Ashur, the rod of his anger.

4. The last reason may serve as an universal 〈◊〉〈◊〉. God 〈◊〉〈◊〉 such men to live long, to 〈◊◊〉〈◊◊〉 long suffering, by his patience and long suffering. The A∣postle 〈◊〉〈◊〉 the same, when he saith, what if God willing to shew his wrath, and to make his power known, endured with much long-suffering the vessels of wrath. But as the Prophet tells them, God will not suffer them to escape* 1.1152 for ever.

1. The godly shall come out and look upon their carkasses, and in the meane* 1.1153 time they shall be but as condemned persons, nay they shall condemn one another.* 1.1154 〈◊〉〈◊〉 condemnes Zimri, had Zimri peace which slew his Master? And Abso∣lom,* 1.1155 though he were rebellious to his father, yet he could condemne Hushai, for leaving David; is this thy kindnes to thy friend.

2. As the Prophet Esay hath it in the forenamed verse, 〈◊◊〉〈◊◊〉 non 〈◊〉〈◊〉, their worm shall not die, Conscientia ipsorum paena, their very conscience shall* 1.1156 be a punishment to them. So that their life may be 〈◊〉〈◊〉, not 〈◊〉〈◊〉, long, but without delight or joy.

3. The third is out of the same verse, ignis 〈◊〉〈◊〉 non extinguetur. Their fire shal never be quenched. Their misery shall never have end.

4. And lastly (there too) they shall be an abhorring to all flesh. They shall be o∣dious* 1.1157 to every good man. Their name shall be forgotten. God will root out the* 1.1158 remembrance of them from the earth. The name of the wicked shall rot.

And though God take away the righteous betimes, yet in the way of righte∣ousnes is life, and in the path-way thereof there is no death, as the wiseman speaks.* 1.1159

And to conclude with the words of the Preacher, though the dayes of the wicked be prolonged, yet it shall go well with them that fear the Lord: But it* 1.1160 shall not go 〈◊〉〈◊〉 with the wicked, neither shall he prolong his dayes, which are as a shadow, because he 〈◊〉〈◊〉 not before God.

Notes

• * 1.1

  de doctr.
• * 1.2

  Christiana. 〈◊〉〈◊〉. 1.
• * 1.3

  1 Jo. 4. 21.
• * 1.4

  1 Joh. 4. 20.
• * 1.5

  Rom. 13. 9.
• * 1.6

  Gal. 5. 14.
• * 1.7

  〈◊〉〈◊〉. 2. 8.
• * 1.8

  in hom sup e∣vang.
• * 1.9

  In Jo. tract. 17.
• * 1.10

  Mat. 25. 45.
• * 1.11

  de doct.
• * 1.12

  Christiana. l. 1.
• * 1.13

  c. 42.
• * 1.14

  in 4. Luc.
• * 1.15

  Rom. 9. 2. 3.
• * 1.16

  Rom. 12. 15.
• * 1.17

  In 〈◊〉〈◊〉. serm. 49.
• * 1.18

  Math. 25. 26.
• * 1.19

  in homl
• * 1.20

  de doctr.
• * 1.21

  Christiana.
• * 1.22

  〈◊〉〈◊〉.
• * 1.23

  Rom. 12. 18.
• * 1.24

  Matth. 10. 34.
• * 1.25

  In Apol.
• * 1.26

  Isidor. de summo 〈◊〉〈◊〉.
• * 1.27

  lib. 3.
• * 1.28

  Matth. 5. 9.
• * 1.29

  Ephes. 4. 3.
• * 1.30

  ProV. 27. 〈◊〉〈◊〉. Lev. 19. 14.
• * 1.31

  Lev. 17. 9, 10
• * 1.32

  Levit. 19. 13, 14, 15, 16.
• * 1.33

  Rom. 12. 17.
• * 1.34

  L. 〈◊〉〈◊〉. de civ. Dei
• * 1.35

  In Matth. 5.
• * 1.36

  Matth. 5. 44.
• * 1.37

  Luke 6. 27.
• * 1.38

  Rom. 12. 14.
• * 1.39

  Luke 10. 30.
• * 1.40

  Prov. 25. 21.
• * 1.41

  1 John 3. 17.
• * 1.42

  Luke 6. 27, 28, 29.
• * 1.43

  〈◊〉〈◊〉 9. 53.
• * 1.44

  John 4. 9.
• * 1.45

  Luke 10. 37.
• * 1.46

  Deut. 22. 1.
• * 1.47

  Exod. 23. 4.
• * 1.48

  Prov. 29. 24.
• * 1.49

  Thom. 2. 2. q. 44 Cajet. ibid. Va∣lent. q. 19. p. 3 & 〈◊〉〈◊〉.
• * 1.50

  〈◊◊〉〈◊◊〉.
• * 1.51

  〈◊〉〈◊〉. in Ps.
• * 1.52

  Gal. 6. 10.
• * 1.53

  psal. 122. 8.
• * 1.54

  1 Tim. 5. 8.
• * 1.55

  Gen. 2. 24.
• * 1.56

  1 Sam. 1. 8.
• * 1.57

  2 Cor. 12. 〈◊〉〈◊〉.
• * 1.58

  Tho. 22. q. 26. 〈◊〉〈◊〉 8.
• * 1.59

  〈◊〉〈◊〉. de hisce. 〈◊〉〈◊〉 in 〈◊〉〈◊〉. 〈◊〉〈◊〉. 28. c. 2. n. 28. 29. &c.
• * 1.60

  Rom. 7. 〈◊〉〈◊〉.
• * 1.61

  de mor. l. 1.
• * 1.62

  de vera 〈◊〉〈◊〉.
• * 1.63

  〈◊〉〈◊〉. 〈◊◊〉〈◊◊〉
• * 1.64

  Gen. 9. 6.
• * 1.65

  1 〈◊〉〈◊〉. 4. 4
• * 1.66

  1 Joh. 2. 16.
• * 1.67

  Deut. 17. 19.
• * 1.68

  Acts 25. 11.
• * 1.69

  Dan. 6. 3.
• * 1.70

  Phil. 2. 21.
• * 1.71

  Quest.
• * 1.72

  Ans.
• * 1.73

  Gen. 2. 18.
• * 1.74

  1 Cor. 12. 21. 15. 〈◊〉〈◊〉.
• * 1.75

  2 Tim. 2. 20.
• * 1.76

  Matth. 23. 9.
• * 1.77

  Ephes. 3. 15.
• * 1.78

  Psalm 27. 10.
• * 1.79

  Job. 29. 16.
• * 1.80

  Gen. 4. 20.
• * 1.81

  2 Kings 2. 12.
• * 1.82

  Job 12. 20.
• * 1.83

  Ruth 4. 4.
• * 1.84

  Demost. in 〈◊〉〈◊〉. & alibi.
• * 1.85

  Arist. polit. l. 3. c. 7. et l. 5. c. 6.
• * 1.86

  1 Tim. 2 2.
• * 1.87

  Gen. 9.
• * 1.88

  Heb. 13. 17.
• * 1.89

  1 Tim. 2. 1, 〈◊〉〈◊〉.
• * 1.90

  Dan. 4. 9.
• * 1.91

  Esay 32. 2.
• * 1.92

  〈◊〉〈◊〉. 29. 7.
• * 1.93

  1 Tim. 2. 2.
• * 1.94

  Rom. 13. 1.
• * 1.95

  1 Tim. 3. 1.
• * 1.96

  2 Kings 5. 13.
• * 1.97

  2 Sam. 20. 19.
• * 1.98

  Gen. 23. 7.
• * 1.99

  Luke 10. 10.
• * 1.100

  1 Cor. 4. 15.
• * 1.101

  Judg. 17. 10.
• * 1.102

  1 Sam. 10. 12.
• * 1.103

  2 King. 2. 12.
• * 1.104

  Act. 5. 35.
• * 1.105

  phil. 2. 22.
• * 1.106

  Exod. 18. 2.
• * 1.107

  Deut. 17. 16.
• * 1.108

  Judg. 5. 7.
• * 1.109

  1 pet. 2. 13. 〈◊〉〈◊〉
• * 1.110

  1 Tim. 5. 1. 2.
• * 1.111

  Gen. 4. 20, 21.
• * 1.112

  1 Sam. 25. 〈◊〉〈◊〉.
• * 1.113

  Jam. 2. 9.
• * 1.114

  Job. 29. 16.
• * 1.115

  2 Tim. 3. 3.
• * 1.116

  1 Tim. 2. 2.
• * 1.117

  Jer. 29. 7.
• * 1.118

  1 Cron. 29.
• * 1.119

  18. 19.
• * 1.120

  Job. 1. 5.
• * 1.121

  p. 〈◊〉〈◊〉.
• * 1.122

  Math. 23. 9.
• * 1.123

  1 Tim. 1. 17.
• * 1.124

  2 Tim. 2. 20
• * 1.125

  〈◊〉〈◊〉. 5. 4.
• * 1.126

  Mat. 25. 15.
• * 1.127

  prov. 5. 9.
• * 1.128

  20. 3.
• * 1.129

  Col. 3. 18.
• * 1.130

  1 per. 2. 13.
• * 1.131

  Luc. 2. 51.
• * 1.132

  Num. 162.
• * 1.133

  1 Sam. 1. 〈◊〉〈◊〉.
• * 1.134

  1 Sam. 10. 30.
• * 1.135

  Math. 23. 6. 7.
• * 1.136

  Job. 29. 8.
• * 1.137

  1 Kin. 2. 19.
• * 1.138

  1 Cor. 11. 4.
• * 1.139

  Gen. 41. 43.
• * 1.140

  1 Kin. 2. 19.
• * 1.141

  〈◊〉〈◊〉. 33. 3.
• * 1.142

  Ruth 2. 10.
• * 1.143

  Gen. 43. 28.
• * 1.144

  Exod. 18. 13.
• * 1.145

  1 Kin. 1. 2.
• * 1.146

  2 Kin. 5. 〈◊〉〈◊〉.
• * 1.147

  Job. 9. 10. 21.
• * 1.148

  1 pet. 3. 6.
• * 1.149

  Gen. 31. 35.
• * 1.150

  43. 28.
• * 1.151

  Luc. 17. 8.
• * 1.152

  2 King 5. 2.
• * 1.153

  2 Cron. 17. 19
• * 1.154

  Job. 29. 21.
• * 1.155

  Joh. 19. 11.
• * 1.156

  Levit. 19. 3.
• * 1.157

  Epes. 6.
• * 1.158

  1 pet. 2. 18.
• * 1.159

  1 Kin. 3. 28 prov. 16. 14.
• * 1.160

  1 Tim. 6. 1.
• * 1.161

  Ephes. 6. 1. prov. 23. 22.
• * 1.162

  〈◊〉〈◊〉. 3. 1.
• * 1.163

  Heb. 13. 7.
• * 1.164

  Gen. 22. 9.
• * 1.165

  〈◊〉〈◊〉. 35. 14
• * 1.166

  Luc. 2. 51
• * 1.167

  Gen. 31. 6.
• * 1.168

  〈◊〉〈◊〉. 1. 16.
• * 1.169

  〈◊〉〈◊〉. 3. 9.
• * 1.170

  〈◊〉〈◊〉. 7. 11. 12
• * 1.171

  Rom. 13. 7.
• * 1.172

  Heb. 12. 9.
• * 1.173

  Colos. 3. 11.
• * 1.174

  23.
• * 1.175

  1 pet. 2. 19.
• * 1.176

  Ephes. 6. 〈◊〉〈◊〉.
• * 1.177

  1 Tim. 2. 3.
• * 1.178

  Colos. 3. 20.
• * 1.179

  〈◊〉〈◊〉. 6. 1.
• * 1.180

  Heb. 13. 〈◊〉〈◊〉.
• * 1.181

  Gen. 11. 4.
• * 1.182

  Rom. 13. 2.
• * 1.183

  Rom. 13. 4.
• * 1.184

  1 Pet. 2. 14.
• * 1.185

  Psalm 101. 1.
• * 1.186

  1 Chro. 19. 6.
• * 1.187

  1 Reg. 21. 7.
• * 1.188

  〈◊〉〈◊〉 22. 〈◊〉〈◊〉.
• * 1.189

  Psalm 18. 71.
• * 1.190

  2 Cor. 12. 14.
• * 1.191

  Ephes. 5. 29.
• * 1.192

  Numb. 11. 13.
• * 1.193

  Matth. 23. 37.
• * 1.194

  Ezek. 11. 11
• * 1.195

  Annotat. 29.
• * 1.196

  Of the end of government, and whether people be a∣bove their go∣vernours.
• * 1.197

  H. Grot. de ju∣re belli & pa∣cis lib. 1. c. 8. n. 8.
• * 1.198

  〈◊〉〈◊〉. 4. lib. 5.
• * 1.199

  〈◊〉〈◊〉. lib. 5.
• * 1.200

  Object.
• * 1.201

  1 King. 1. 26.
• * 1.202

  Answ.
• * 1.203

  Gal. 4. 1.
• * 1.204

  Mal 2. 9.
• * 1.205

  1 Sam. 2. 29.
• * 1.206

  〈◊〉〈◊〉. 3. 4. 5.
• * 1.207

  1 Thess. 4. 11.
• * 1.208

  Rom. 13. 4.
• * 1.209

  Math. 25. 23.
• * 1.210

  prov. 20. 8.
• * 1.211

  Rom. 13. 3.
• * 1.212

  prov. 10. 29.
• * 1.213

  Aug. l. 3. de Trinit.
• * 1.214

  psal. 101. 3.
• * 1.215

  l. 3. de Trinit.
• * 1.216

  〈◊〉〈◊〉. 25. 43.
• * 1.217

  Ephes. 4. 13.
• * 1.218

  〈◊〉〈◊〉. 28. 51.
• * 1.219

  Zeph. 3. 3.
• * 1.220

  Grig. in Reg
• * 1.221

  Ezech. 11. 11
• * 1.222

  Deut. 4. 24. 25
• * 1.223

  psal. 82.
• * 1.224

  verse. 2.
• * 1.225

  wisd. 6. 6.
• * 1.226

  Ezech. 34. 3.
• * 1.227

  Qust. 1.
• * 1.228

  Rom. 13
• * 1.229

  1 pet. 2. 18.
• * 1.230

  Gen. 16. 6.
• * 1.231

  1 Sam. 24. 4.
• * 1.232

  Hoseah. 3. 10.
• * 1.233

  13. 11.
• * 1.234

  Job. 34. 30.
• * 1.235

  Hos. 8. 4. 〈◊〉〈◊〉
• * 1.236

  prov. 21. 1.
• * 1.237

  2 Sam. 24. 1.
• * 1.238

  1 Sam. 16. 14.
• * 1.239

  Jer. 27. 5. 7.
• * 1.240

  Esa. 10. 5.
• * 1.241

  Jer. 29. 7. and. 27. 7.
• * 1.242

  1 Tim. 2. 2.
• * 1.243

  1 pet. 2. 17.
• * 1.244

  Act. 25. 11.
• * 1.245

  Esth. 6. 〈◊〉〈◊〉
• * 1.246

  〈◊〉〈◊〉. 13. 11.
• * 1.247

  〈◊〉〈◊〉. 2. 2.
• * 1.248

  prov. 8. 15.
• * 1.249

  〈◊〉〈◊〉 Sam. 〈◊〉〈◊〉. 26.
• * 1.250

  〈◊〉〈◊〉. 6. 24.
• * 1.251

  Luke 14. 8.
• * 1.252

  Acts 25. 11.
• * 1.253

  Luke 12. 4.
• * 1.254

  Acts 4. 19.
• * 1.255

  5 29.
• * 1.256

  Phil. 3. 20
• * 1.257

  Ephes. 2. 19.
• * 1.258

  Luke 14. 16.
• * 1.259

  Matth. 10. 37.
• * 1.260

  Dan. 3. 18.
• * 1.261

  Dan. 6. 9.
• * 1.262

  Josh. 9. 15.
• * 1.263

  2 Sam. 21. 2.
• * 1.264

  Macc. 1. 45.
• * 1.265

  2. 34.
• * 1.266

  6. 8.
• * 1.267

  1 King. 18. 13.
• * 1.268

  2 Chro. 15. 16
• * 1.269

  Matth. 15. 5.
• * 1.270

  Exod. 1. 16.
• * 1.271

  20
• * 1.272

  22.
• * 1.273

  2. 3.
• * 1.274

  1 Sam. 22. 17.
• * 1.275

  2 Sam. 11. 16.
• * 1.276

  〈◊〉〈◊〉. 2. 16.
• * 1.277

  Acts 23. 2.
• * 1.278

  2 Sam. 11. 11
• * 1.279

  2 Sam. 16. 22
• * 1.280

  2 King 21. 3.
• * 1.281

  11.
• * 1.282

  Mark 14. 55.
• * 1.283

  Luke 2. 49.
• * 1.284

  John 2. 4.
• * 1.285

  1 Pet. 2. 13.
• * 1.286

  Ephes. 6. 1.
• * 1.287

  Matth. 10. 37.
• * 1.288

  2 Sam. 17. 24.
• * 1.289

  Matth. 17. 25
• * 1.290

  Annotat. 30.
• * 1.291

  Of obedience to authority in things 〈◊〉〈◊〉 doubtful.
• * 1.292

  Rom. 13. 5.
• * 1.293

  1 Pet. 2. 13.
• * 1.294

  Deut 17. 8, 9, 10.
• * 1.295

  Ephes. 5. 22.
• * 1.296

  Col. 3. 18.
• * 1.297

  These le∣ctures were delivered in a Colledge a∣mong stu∣dents
• * 1.298

  Gen. 12. 3.
• * 1.299

  1 Tim. 5. 4.
• * 1.300

  Gen. 2. 〈◊〉〈◊〉.
• * 1.301

  1 Cor. 7. 11. 26
• * 1.302

  Gen. 2. 24.
• * 1.303

  Mal. 2. 14.
• * 1.304

  Gen. 1. 28.
• * 1.305

  Mal. 2. 15.
• * 1.306

  1 Tim. 2. 14.
• * 1.307

  15.
• * 1.308

  1 Cor. 7. 5. 12.
• * 1.309

  Heb. 13. 4.
• * 1.310

  prov. 5. 20.
• * 1.311

  1 pet. 3. 7.
• * 1.312

  Gen. 3. 6. 12.
• * 1.313

  16.
• * 1.314

  Col. 3. 19.
• * 1.315

  1 pet. 3. 7.
• * 1.316

  1 Cor. 14. 35.
• * 1.317

  1 〈◊〉〈◊〉. 1. 8.
• * 1.318

  Gen. 39. 19.
• * 1.319

  1 King. 12. 7.
• * 1.320

  1 pet. 3. 1.
• * 1.321

  Ephes. 5. 22.
• * 1.322

  33.
• * 1.323

  1 pet. 3. 6.
• * 1.324

  1 Cor. 11. 4
• * 1.325

  Esth. 1. 9.
• * 1.326

  Gen. 2. 24.
• * 1.327

  prov. 5. 18. 19.
• * 1.328

  Ephes. 5. 29.
• * 1.329

  2. 7
• * 1.330

  prov. 31. 29.
• * 1.331

  30.
• * 1.332

  Act. 16. 14.
• * 1.333

  prov. 11. 16.
• * 1.334

  22
• * 1.335

  1 Tim. 2. 910
• * 1.336

  1 pet. 3 3. 4.
• * 1.337

  5. 14.
• * 1.338

  3. 1. 2.
• * 1.339

  1 Tim. 5. 8.
• * 1.340

  Gen. 30. 30.
• * 1.341

  Ephes. 4. 24
• * 1.342

  prov. 5. 15.
• * 1.343

  6. 6. 7 8.
• * 1.344

  10. 5
• * 1.345

  Gen. 41 48,
• * 1.346

  49.
• * 1.347

  1 Tim. 5. 14.
• * 1.348

  John 6. 12.
• * 1.349

  Luke 10. 41.
• * 1.350

  John 11. 5.
• * 1.351

  Pro. 31. 10. &c
• * 1.352

  Tit. 2. 3, 4.
• * 1.353

  Gen. 18. 6, 9.
• * 1.354

  10.
• * 1.355

  Exo. 18. 7, 12.
• * 1.356

  Numb. 10. 29.
• * 1.357

  Judg. 4. 11.
• * 1.358

  Ruth 1. 16, 17
• * 1.359

  John 18. 13.
• * 1.360

  Psalm 78. 5, 6, 7, &c.
• * 1.361

  Prov. 17. 6.
• * 1.362

  psalm 128. 7.
• * 1.363

  Gal. 4. 23.
• * 1.364

  〈◊〉〈◊〉. 49.
• * 1.365

  Ephes. 6. 4.
• * 1.366

  prov. 30. 11, 12, 13, 14.
• * 1.367

  Prov. 1. 8.
• * 1.368

  Matth. 21. 30.
• * 1.369

  Luke 15. 29.
• * 1.370

  1 Sam. 14. 33.
• * 1.371

  1 Kings 2. 19.
• * 1.372

  Prov. 19. 26.
• * 1.373

  30. 17.
• * 1.374

  Gen. 9. 25.
• * 1.375

  Prov. 20. 20.
• * 1.376

  Exod. 21. 17,
• * 1.377

  15.
• * 1.378

  Exod. 21. 22.
• * 1.379

  Gen. 21. 10.
• * 1.380

  1 King. 3. 19.
• * 1.381

  2 Sam. 4. 4.
• * 1.382

  Ephes. 5. 29.
• * 1.383

  1 Tim. 5. 8.
• * 1.384

  〈◊〉〈◊〉. 7. 9.
• * 1.385

  2 Cor. 12. 14.
• * 1.386

  Epist. 99.
• * 1.387

  〈◊〉〈◊〉. 21. 16.
• * 1.388

  1 Sam. 1. 11.
• * 1.389

  Exod. 13. 2.
• * 1.390

  1 Tim. 5. 4.
• * 1.391

  Prov. 19. 26.
• * 1.392

  Mark 17. 11.
• * 1.393

  Canon. 〈◊〉〈◊〉.
• * 1.394

  John 19. 27.
• * 1.395

  Gen. 49. 50
• * 1.396

  25. 29.
• * 1.397

  35. 29.
• * 1.398

  Ephes. 6. 4.
• * 1.399

  〈◊〉〈◊〉. 20. 21.
• * 1.400

  Gen. 17. 24.
• * 1.401

  Deut. 4. 9.
• * 1.402

  1 Cor. 7. 14.
• * 1.403

  Gen. 18. 19.
• * 1.404

  1 Chro. 28. 9.
• * 1.405

  2 Tim. 3. 15.
• * 1.406

  Leo in 〈◊〉〈◊〉. de jejun.
• * 1.407

  Prov. 24. 32.
• * 1.408

  Prov. 29. 〈◊〉〈◊〉
• * 1.409

  22. 15.
• * 1.410

  13 24.
• * 1.411

  23. 13.
• * 1.412

  14.
• * 1.413

  15.
• * 1.414

  19. 18.
• * 1.415

  John 8. 38.
• * 1.416

  Gen. 27. 10.
• * 1.417

  49. 28.
• * 1.418

  2 Chro. 29. 16
• * 1.419

  Gen. 9. 25.
• * 1.420

  Prov. 17. 6.
• * 1.421

  10. 1.
• * 1.422

  15. 20.
• * 1.423

  17. 25.
• * 1.424

  21.
• * 1.425

  Prov. 6. 20.
• * 1.426

  8. 10.
• * 1.427

  Esay 55. 1, 2.
• * 1.428

  Heb. 12. 9.
• * 1.429

  Jer. 35. 6.
• * 1.430

  Numb. 30. 3.
• * 1.431

  1 Cor. 7. 38.
• * 1.432

  Gen 26. 35, 36 48. 9.
• * 1.433

  〈◊〉〈◊〉. 21. 18.
• * 1.434

  1 Sam. 3. 25.
• * 1.435

  2 Sam. 18. 12.
• * 1.436

  14.
• * 1.437

  Gen. 31. 43.
• * 1.438

  Levit. 25. 48.
• * 1.439

  Num. 35. 15.
• * 1.440

  Gen. 11. 31.
• * 1.441

  12. 5.
• * 1.442

  Esth. 2. 15.
• * 1.443

  Deut. 26. 12.
• * 1.444

  Ruth. 1. 2. &c.
• * 1.445

  Judg. 4. 11.
• * 1.446

  Act. 10. 24.
• * 1.447

  Rom. 9. 2. 3.
• * 1.448

  prov. 27. 10.
• * 1.449

  2 Sam. 21. 7.
• * 1.450

  2 Kin. 5. 13.
• * 1.451

  〈◊〉〈◊〉. 19. 9.
• * 1.452

  〈◊〉〈◊〉. 8. 9.
• * 1.453

  Gen. 9. 25.
• * 1.454

  27. 29.
• * 1.455

  prov. 11. 29.
• * 1.456

  Gen. 49. 14.
• * 1.457

  Arist.
• * 1.458

  Gen. 37. 36.
• * 1.459

  10. 8.
• * 1.460

  37. 36.
• * 1.461

  14. 14.
• * 1.462

  Deut. 15. 12.
• * 1.463

  1 Cor. 7. 20.
• * 1.464

  2 Tim. 6. 1.
• * 1.465

  philem. 16.
• * 1.466

  Ephes. 6. 6.
• * 1.467

  Gen. 39. 〈◊〉〈◊〉.
• * 1.468

  psal. 101. 9
• * 1.469

  Gen. 24. 5.
• * 1.470

  2 Sam. 23. 15.
• * 1.471

  16.
• * 1.472

  17.
• * 1.473

  Exod. 5. 7.
• * 1.474

  Mat. 24. 45.
• * 1.475

  Mat. 6. 24.
• * 1.476

  Luc. 17. 7. 8.
• * 1.477

  Gen. 24. 33.
• * 1.478

  Tit. 2. 10.
• * 1.479

  Luc. 16. 1.
• * 1.480

  Mat. 24. 49.
• * 1.481

  2 Sam. 16. 3.
• * 1.482

  2 King 5. 22.
• * 1.483

  25.
• * 1.484

  Psalm 5. 6.
• * 1.485

  101. 10.
• * 1.486

  Rom. 12. 11.
• * 1.487

  Gen. 31 40.
• * 1.488

  Prov. 31. 18.
• * 1.489

  Matth 25. 〈◊〉〈◊〉.
• * 1.490

  prov. 12. 24.
• * 1.491

  Col. 3. 23.
• * 1.492

  Matth. 8. 9.
• * 1.493

  1 Tim. 6. 1.
• * 1.494

  Ephes. 6. 8.
• * 1.495

  Col. 3. 24.
• * 1.496

  psalm 123. 3.
• * 1.497

  Luke 12. 47.
• * 1.498

  Matth. 25. 24.
• * 1.499

  Luke 12 47.
• * 1.500

  Gen. 31. 38.
• * 1.501

  39. 2.
• * 1.502

  Col. 4. 1.
• * 1.503

  Levit. 25. 43.
• * 1.504

  Col. 4. 1.
• * 1.505

  Deut. 5 15.
• * 1.506

  Lib. 3. de con∣siderat.
• * 1.507

  prov. 29. 21.
• * 1.508

  19. 29.
• * 1.509

  De 〈◊〉〈◊〉. 7.
• * 1.510

  Lib. 5. Mor.
• * 1.511

  prov. 31. 〈◊〉〈◊〉.
• * 1.512

  27. 27.
• * 1.513

  Matth. 24. 47.
• * 1.514

  Levit. 19. 13.
• * 1.515

  Deut. 15. 13.
• * 1.516

  prov. 17. 2.
• * 1.517

  pro. 30. 22, 23.
• * 1.518

  19. 21.
• * 1.519

  2 Kings 2. 3.
• * 1.520

  12.
• * 1.521

  2 King. 13. 14
• * 1.522

  2 Kings 4. 42.
• * 1.523

  2 Kings 8. 9.
• * 1.524

  Esay 8. 16.
• * 1.525

  2 pet 3. 16.
• * 1.526

  Hos. 6. 5.
• * 1.527

  Ephes. 4. 18.
• * 1.528

  Num. 24. 15, 16.
• * 1.529

  Jer. 10. 14.
• * 1.530

  1 Sam. 9. 9.
• * 1.531

  10. 16.
• * 1.532

  Numb. 11. 24.
• * 1.533

  Esay 57. 19.
• * 1.534

  prov. 10. 31.
• * 1.535

  1 Cor. 14. 3.
• * 1.536

  prov. 29. 18.
• * 1.537

  Numb. 6.
• * 1.538

  Amos 2. 11.
• * 1.539

  Exod. 33. 11
• * 1.540

  Josh. 14. 15.
• * 1.541

  Judg. 1. 11.
• * 1.542

  1 〈◊〉〈◊〉. 10. 11.
• * 1.543

  2 Chr. 34. 22.
• * 1.544

  Joh. 15. 8.
• * 1.545

  Math. 10. 42.
• * 1.546

  2 Tim. 4. 13.
• * 1.547

  1 Tim. 1. 13.
• * 1.548

  4. 13. 15
• * 1.549

  Math. 23. 34.
• * 1.550

  John 5. 39.
• * 1.551

  1 Tim. 4. 13.
• * 1.552

  15. 16.
• * 1.553

  2 Cor. 6. 6. 7.
• * 1.554

  1 Tim. 4. 15.
• * 1.555

  2 Cor. 11. 6.
• * 1.556

  Act. 26. 24.
• * 1.557

  Col. 4. 14.
• * 1.558

  Act. 13. 12.
• * 1.559

  22. 3.
• * 1.560

  2 Tim. 5. 15.
• * 1.561

  1 Tim. 4. 14.
• * 1.562

  Act. 13. 3.
• * 1.563

  Luc. 16. 13.
• * 1.564

  Joh. 1. 42.
• * 1.565

  Math. 26. 35.
• * 1.566

  Gal. 2. 11.
• * 1.567

  Luc. 9. 34.
• * 1.568

  Marc. 3. 17.
• * 1.569

  Job. 33. 23.
• * 1.570

  prov. 17. 16.
• * 1.571

  prov. 26. 7.
• * 1.572

  27. 21. 22.
• * 1.573

  Jer. 6. 28. 29.
• * 1.574

  Esa. 28. 10. 13
• * 1.575

  Heb. 5. 14.
• * 1.576

  Math. 3. 6.
• * 1.577

  Jer. 23. 13.
• * 1.578

  prov. 1. 6. 7. 8.
• * 1.579

  1 Kin. 4. 29.
• * 1.580

  〈◊〉〈◊〉. 11. 6.
• * 1.581

  1 Cor. 15. 10.
• * 1.582

  ohu. 1. 9.
• * 1.583

  Jam. 1. 17.
• * 1.584

  John 3. 27.
• * 1.585

  pfal. 36. 9
• * 1.586

  2 Cor. 4. 6.
• * 1.587

  Ephes. 1. 18.
• * 1.588

  psal. 119. 66.
• * 1.589

  99.
• * 1.590

  19. 8.
• * 1.591

  psal. 119. 6.
• * 1.592

  104.
• * 1.593

  105.
• * 1.594

  130.
• * 1.595

  Ephes. 5. 14.
• * 1.596

  Rom. 13. 11.
• * 1.597

  Sap. 24.
• * 1.598

  pro. 22. 20. 21.
• * 1.599

  Esay 30. 21.
• * 1.600

  Psal. 127. 1, 2.
• * 1.601

  Matth. 13. 3.
• * 1.602

  23. 25.
• * 1.603

  Luke 24. 27.
• * 1.604

  1. 3.
• * 1.605

  Heb. 5. 12, 13. & 6. 1, 2.
• * 1.606

  John 16. 12.
• * 1.607

  Psal. 119 23.
• * 1.608

  prov. 24. 32.
• * 1.609

  John 13. 15.
• * 1.610

  Gen. 30 27.
• * 1.611

  Heb. 5. 8.
• * 1.612

  Mark 4. 34.
• * 1.613

  〈◊〉〈◊〉 13. 15.
• * 1.614

  Matth. 16. 3.
• * 1.615

  John 4. 2.
• * 1.616

  Matth. 17. 16.
• * 1.617

  Mark 9. 14.
• * 1.618

  Matth. 10. 1.
• * 1.619

  Luke 10. 1.
• * 1.620

  1 Cer. 3. 10.
• * 1.621

  Mark 6. 30.
• * 1.622

  Matth. 15. 16.
• * 1.623

  16. 11.
• * 1.624

  17. 17.
• * 1.625

  19. 14.
• * 1.626

  Prov. 17. 10.
• * 1.627

  John 2. 15.
• * 1.628

  Heb. 5. 11.
• * 1.629

  Prov. 22. 19.
• * 1.630

  Luke 2. 46.
• * 1.631

  Luke 24. 25.
• * 1.632

  prov. 2. 2.
• * 1.633

  4. 20.
• * 1.634

  〈◊〉〈◊〉. 7. 2.
• * 1.635

  prov. 7. 3.
• * 1.636

  Exod. 12. 26.
• * 1.637

  27.
• * 1.638

  Deut. 6. 20.
• * 1.639

  32. 7.
• * 1.640

  Job 8 8.
• * 1.641

  John 16. 18.
• * 1.642

  Matth. 13. 10.
• * 1.643

  36.
• * 1.644

  17. 10.
• * 1.645

  19.
• * 1.646

  Luke 9. 46.
• * 1.647

  Matth. 19. 10.
• * 1.648

  25.
• * 1.649

  John 9. 2.
• * 1.650

  Matth. 23. 3.
• * 1.651

  Ecclus 6. 36.
• * 1.652

  Prov. 27. 17.
• * 1.653

  Luke 10. 20.
• * 1.654

  1 Cor. 13. 2.
• * 1.655

  John 13. 17.
• * 1.656

  3 John ver. 4.
• * 1.657

  Lam. 3. 27.
• * 1.658

  Ephes. 5. 16.
• * 1.659

  Serm. ad Scho∣lares.
• * 1.660

  Numb. 6. 13.
• * 1.661

  1 Sam. 10. 11.
• * 1.662

  Acts 1. 21, 22
• * 1.663

  1 Tim. 3. 6.
• * 1.664

  Luke 9. 59.
• * 1.665

  61.
• * 1.666

  2 Tim. 2. 22.
• * 1.667

  1 Tim. 3. 2.
• * 1.668

  Esay 51. 21.
• * 1.669

  Tit. 2. 6.
• * 1.670

  Prov. 〈◊〉〈◊〉. 20.
• * 1.671

  Prov. 3. 12, 13
• * 1.672

  11. 2.
• * 1.673

  Matth. 11. 29.
• * 1.674

  John 13. 10.
• * 1.675

  〈◊〉〈◊〉. 20. 29.
• * 1.676

  Huge.
• * 1.677

  Eccles. 3. 7.
• * 1.678

  Luke 2. 46.
• * 1.679

  Prov. 5. 12, 13
• * 1.680

  Matth. 9. 14.
• * 1.681

  12. 2.
• * 1.682

  15. 2
• * 1.683

  Numb. 6. 14.
• * 1.684

  1 Sam. 1. 21.
• * 1.685

  9. 7.
• * 1.686

  Luke 5. 29.
• * 1.687

  1 Sam. 3. 1.
• * 1.688

  2 King. 3. 11.
• * 1.689

  Matth. 11. 2.
• * 1.690

  26. 18.
• * 1.691

  Mark 3. 9.
• * 1.692

  Matth. 21. 2.
• * 1.693

  John 4. 8.
• * 1.694

  19. 27.
• * 1.695

  39.
• * 1.696

  Matth. 14. 12.
• * 1.697

  Luke 24. 19.
• * 1.698

  1 Sam. 9. 6.
• * 1.699

  Acts 5. 34.
• * 1.700

  2 Tim. 2. 2.
• * 1.701

  1 Cor. 4 15.
• * 1.702

  Judg. 〈◊〉〈◊〉. 10.
• * 1.703

  18. 19.
• * 1.704

  Esa. 9.
• * 1.705

  Ephes. 4. 12.
• * 1.706

  13
• * 1.707

  1 pet. 2. 5.
• * 1.708

  1 Cor 3. 21
• * 1.709

  22.
• * 1.710

  13.
• * 1.711

  Esa. 49. 23.
• * 1.712

  Exe7. 11. 1. 2.
• * 1.713

  3.
• * 1.714

  1 Kin. 21. 7.
• * 1.715

  2 Kin. 20. 19.
• * 1.716

  psal. 49. 20.
• * 1.717

  Col. 3. 2.
• * 1.718

  Math. 16. 26.
• * 1.719

  2 Cor. 4. 5.
• * 1.720

  6. 7.
• * 1.721

  Coloss. 2. 9.
• * 1.722

  Esa. 53. 2. 〈◊〉〈◊〉
• * 1.723

  〈◊〉〈◊〉. 23. 11.
• * 1.724

  2 〈◊〉〈◊〉. 1. 9.
• * 1.725

  9. 11.
• * 1.726

  psal. 52 9.
• * 1.727

  2 Cor. 10. 18.
• * 1.728

  Heb. 5. 1.
• * 1.729

  1 Tim. 4. 14.
• * 1.730

  Jo. 10.
• * 1.731

  Jer. 23. 21.
• * 1.732

  Deut. 16. 19.
• * 1.733

  1 Tim. 5. 22〈◊〉〈◊〉
• * 1.734

  2 Tim. 3. 10.
• * 1.735

  phil. 2. 20.
• * 1.736

  Jo. 10. 13.
• * 1.737

  Zack. 11. 15.
• * 1.738

  1 Sam. 2. 36.
• * 1.739

  Act. 20. 29.
• * 1.740

  Heb. 13. 7.
• * 1.741

  Act. 20. 29. 30
• * 1.742

  Ezek. 34. 2. 3.
• * 1.743

  Jo. 10. 3. 4.
• * 1.744

  1 Tim. 4. 12.
• * 1.745

  Tir. 2. 3.
• * 1.746

  1 pet. 5. 3.
• * 1.747

  Deut. 33. 8.
• * 1.748

  Numb. 17. 8.
• * 1.749

  Act. 1. 1.
• * 1.750

  1 Tim. 3. 2.
• * 1.751

  Tit. 1. 6.
• * 1.752

  Levit. 21. 214
• * 1.753

  1 Cor. 6. 3.
• * 1.754

  2 Cor. 8. 20.
• * 1.755

  Tit. 1. 8.
• * 1.756

  1 Tim. 3. 2, 3
• * 1.757

  Tit. 1. 7.
• * 1.758

  2 Tim. 2. 22.
• * 1.759

  1 Tim. 3. 7.
• * 1.760

  1 Tim. 3. 4.
• * 1.761

  Heb. 13. 7.
• * 1.762

  Matth. 25.
• * 1.763

  Esay 28. 9.
• * 1.764

  Exod. 13. 13.
• * 1.765

  Hos. 4. 6.
• * 1.766

  Deut. 33. 10.
• * 1.767

  Tit. 1. 9.
• * 1.768

  1 Tim. 3. 6.
• * 1.769

  4. 6.
• * 1.770

  16.
• * 1.771

  2 Tim. 1. 6.
• * 1.772

  4. 2.
• * 1.773

  1 Cor. 9. 16.
• * 1.774

  2 Tim. 4. 4.
• * 1.775

  2 Cor. 11. 4.
• * 1.776

  Tit. 3. 9.
• * 1.777

  2 Tim. 4. 3.
• * 1.778

  Tit. 2.
• * 1.779

  1.
• * 1.780

  〈◊〉〈◊〉.
• * 1.781

  2 Tim. 2. 14.
• * 1.782

  Tit. 3. 8.
• * 1.783

  2 Cor. 11. 6.
• * 1.784

  2 Tim. 2. 15.
• * 1.785

  Heb. 4. 〈◊〉〈◊〉.
• * 1.786

  Tit. 2. 7.
• * 1.787

  2 Tim. 4 2.
• * 1.788

  2 Tim. 2. 25.
• * 1.789

  Tit. 2. 15.
• * 1.790

  1. 13.
• * 1.791

  1 Tim. 5. 20.
• * 1.792

  Tit. 1. 9.
• * 1.793

  2. 8.
• * 1.794

  3. 11.
• * 1.795

  2 Tim. 3. 9.
• * 1.796

  Ezek. 34. 4.
• * 1.797

  zach. 11. 16.
• * 1.798

  1 Thes. 5. 14.
• * 1.799

  Gal. 6.
• * 1.800

  1 Tim. 3. 2
• * 1.801

  Tit. 1. 8.
• * 1.802

  1 Tim. 3. 3.
• * 1.803

  Tit. 1. 7
• * 1.804

  2 Tim. 4. 2.
• * 1.805

  John 10. 4.
• * 1.806

  1 〈◊〉〈◊〉. 5. 12.
• * 1.807

  John 10. 4.
• * 1.808

  Heb. 13. 17.
• * 1.809

  De verb. Dom. in 〈◊〉〈◊〉. ser. 62
• * 1.810

  1 Tim. 5. 17
• * 1.811

  1 Thes. 5. 12.
• * 1.812

  13.
• * 1.813

  Gal. 6. 6.
• * 1.814

  Zach. 11. 4.
• * 1.815

  Hos. 7. 14.
• * 1.816

  Eccles. 12. 1.
• * 1.817

  in Tit. 1. 5.
• * 1.818

  1 Cor. 9. 13.
• * 1.819

  14.
• * 1.820

  〈◊〉〈◊〉 lib. de. pas∣storib. c 2
• * 1.821

  2 Thess. 3. 8
• * 1.822

  1 Cor. 9. 12.
• * 1.823

  2 Cor. 10. 15.
• * 1.824

  Gen. 45 8.
• * 1.825

  Judg. 5. 7.
• * 1.826

  Gen. 12. 1.
• * 1.827

  psal. 137. 4.
• * 1.828

  〈◊〉〈◊〉. 1. 4.
• * 1.829

  psal. 137. 1.
• * 1.830

  Sigon.
• * 1.831

  Liv.
• * 1.832

  Judg. 6.
• * 1.833

  Gen. 3. 4. 11.
• * 1.834

  Rom. 13. 1.
• * 1.835

  psal. 32. 10.
• * 1.836

  Gen 9. 6.
• * 1.837

  14. 18.
• * 1.838

  Addit. That. 〈◊〉〈◊〉 power is onely from God.
• * 1.839

  psal. 93. 97.
• * 1.840

  99.
• * 1.841

  Deut. 5. 14.
• * 1.842

  Jer. 27. 〈◊〉〈◊〉.
• * 1.843

  John 1. 3.
• * 1.844

  psalms. 145. 6.
• * 1.845

  82. 6.
• * 1.846

  110. 1.
• * 1.847

  John 10. 35.
• * 1.848

  Rom. 13. 2.
• * 1.849

  1 Cor. 15. 10.
• * 1.850

  Job. 8. 6. 7.
• * 1.851

  psal. 18. 39.
• * 1.852

  89. 20.
• * 1.853

  21. 3.
• * 1.854

  Esa. 62. 3.
• * 1.855

  prov. 21. 1.
• * 1.856

  Jo. 17. 21.
• * 1.857

  Numb. 16. 3.
• * 1.858

  Nos. 〈◊〉〈◊〉. 11. 8. 10.
• * 1.859

  1 Sam. 8. 18.
• * 1.860

  Hos. 13. 11.
• * 1.861

  2 Cor. 6. 15.
• * 1.862

  The ends of Magistracy.
• * 1.863

  1 Tim. 2. 2.
• * 1.864

  Gen. 12. 1.
• * 1.865

  Exod. 5. 13.
• * 1.866

  2 Chr. 11. 13.
• * 1.867

  14.
• * 1.868

  Deut. 17. 18.
• * 1.869

  2 Tim. 2. 2.
• * 1.870

  Gen. 〈◊〉〈◊〉. 24.
• * 1.871

  Psalm 78. 〈◊〉〈◊〉
• * 1.872

  Numb. 27. 17.
• * 1.873

  Eze34. 11, 15
• * 1.874

  Ezek 34. 18.
• * 1.875

  John 10. 12.
• * 1.876

  1 Sam. 11. 5.
• * 1.877

  Duties of 〈◊〉〈◊〉 and people.
• * 1.878

  Judg. 18. 7.
• * 1.879

  John 10. 7.
• * 1.880

  prov. 8. 15.
• * 1.881

  Hos. 8. 4.
• * 1.882

  Heb. 5. 4.
• * 1.883

  Amos. 6. 13.
• * 1.884

  Judg. 9. 3, 4, 5.
• * 1.885

  〈◊〉〈◊〉.
• * 1.886

  1 Pet. 2. 13. 14
• * 1.887

  Numb. 11. 17.
• * 1.888

  Exo. 18. 14 &c
• * 1.889

  Deut. 1. 9.
• * 1.890

  〈◊〉〈◊〉. 5. 15.
• * 1.891

  Deut. 17. 15.
• * 1.892

  1 Kin. 1. 20, 33
• * 1.893

  1 Chro. 27. 4, 5
• * 1.894

  Deut. 1. 13.
• * 1.895

  17. 15.
• * 1.896

  Acts 26. 3.
• * 1.897

  Deut. 17. 16, 17.
• * 1.898

  Prov. 29. 14.
• * 1.899

  1 Tim. 6. 15.
• * 1.900

  Prov. 8. 15.
• * 1.901

  〈◊〉〈◊〉. 〈◊〉〈◊〉. 9.
• * 1.902

  〈◊〉〈◊〉 82. 6.
• * 1.903

  Numb. 27. 21.
• * 1.904

  1 Sam. 10 26.
• * 1.905

  Matth. 22. 21.
• * 1.906

  Judg. 17. 6.
• * 1.907

  Contra Crec. lib. 3. cap. 51
• * 1.908

  2 Chro. 26. 16
• * 1.909

  29. 5, 6.
• * 1.910

  K. H. 8.
• * 1.911

  1 King. 15. 4.
• * 1.912

  2 King. 18. 9.
• * 1.913

  Luke 14. 23.
• * 1.914

  1 Sam. 11. 17.
• * 1.915

  2 Sam. 5. 2.
• * 1.916

  1 Sa. 18 11. &c
• * 1.917

  Prov. 28. 16.
• * 1.918

  zach. 3. 3.
• * 1.919

  Diod.
• * 1.920

  Josh. 19. 49.
• * 1.921

  Neh. 5. 14, 15, 16, 17.
• * 1.922

  2 Chron. 17. 9
• * 1.923

  2 Chron. 9. 21 19. 5.
• * 1.924

  2 Chron. 17. 2 13. 14.
• * 1.925

  〈◊〉〈◊〉. 24. 21.
• * 1.926

  Rom. 8. 28.
• * 1.927

  Matth. 22. 21.
• * 1.928

  Aug.
• * 1.929

  Neb. 5 15.
• * 1.930

  prov. 16. 12.
• * 1.931

  prov. 16. 10.
• * 1.932

  14. 34. 11. 11.
• * 1.933

  psal. 72. 7.
• * 1.934

  prov. 20. 8.
• * 1.935

  11.
• * 1.936

  Deut. 19. 10.
• * 1.937

  prov. 25. 4. 5.
• * 1.938

  Rom. 13. 4.
• * 1.939

  prov. 20. 2.
• * 1.940

  16. 24.
• * 1.941

  Luc. 12. 4.
• * 1.942

  Rom. 13. 3.
• * 1.943

  1 Sam. 22. 7.
• * 1.944

  Jo. 19. 10.
• * 1.945

  2 Cor. 10. 8.
• * 1.946

  〈◊〉〈◊〉. 5. 11.
• * 1.947

  1. 3. Moral:
• * 1.948

  〈◊〉〈◊〉. 4. 13.
• * 1.949

  2 Sam. 18. 3.
• * 1.950

  2 1. 17.
• * 1.951

  Exod. 22. vlt.
• * 1.952

  2 pet. 2. 10.
• * 1.953

  Ecclef. 10. 20.
• * 1.954

  Exod. 18. 21.
• * 1.955

  Deut. 16. 19.
• * 1.956

  3. 11.
• * 1.957

  prov. 26. 21.
• * 1.958

  13.
• * 1.959

  Exod. 18. 2.
• * 1.960

  John 19. 12.
• * 1.961

  Act. 24. 26.
• * 1.962

  prov. 28. 21.
• * 1.963

  29. 4.
• * 1.964

  psal. 94. 20.
• * 1.965

  Gen. 4. 21.
• * 1.966

  〈◊〉〈◊〉.
• * 1.967

  1 Cor. 12. 4.
• * 1.968

  Ezech. 28. 3.
• * 1.969

  2 pet. 3 15.
• * 1.970

  Gal. 2. 11.
• * 1.971

  Math. 3. 11.
• * 1.972

  Judg. 8. 23.
• * 1.973

  2 Sam. 16. 23.
• * 1.974

  1 Sam. 18. 7. 8.
• * 1.975

  Job. 1.
• * 1.976

  Math. 9. 34.
• * 1.977

  13. 55.
• * 1.978

  2. 11.
• * 1.979

  Jam. 1. 17.
• * 1.980

  1 Cor 15. 10.
• * 1.981

  Ezech. 28. 17.
• * 1.982

  Hom. 6.
• * 1.983

  De diligendo
• * 1.984

  Deo.
• * 1.985

  Rom. 7. 24.
• * 1.986

  1 Cor. 15. 10.
• * 1.987

  9. 27.
• * 1.988

  Ecclus. 6. 2.
• * 1.989

  In Matth. 23.
• * 1.990

  Rom. 12. 10.
• * 1.991

  1 Cor. 4. 7.
• * 1.992

  12. 31.
• * 1.993

  7.
• * 1.994

  Prov. 3. 14, 15
• * 1.995

  8. 11.
• * 1.996

  2 Sam. 17. 14.
• * 1.997

  Esay 40. 20.
• * 1.998

  Esay 49. 2.
• * 1.999

  1 Sam. 19. 28.
• * 1.1000

  2 King 10. 3.
• * 1.1001

  Esth. 1. 19.
• * 1.1002

  Gen. 41. 39.
• * 1.1003

  1 Sam. 16. 7, 8, 9, 12.
• * 1.1004

  Esay 56. 1, 5.
• * 1.1005

  65. 12.
• * 1.1006

  Zeph. 3 4.
• * 1.1007

  1 Sam. 2. 29.
• * 1.1008

  zeph. 3. 1.
• * 1.1009

  1 Sam. 9. 21.
• * 1.1010

  18. 18.
• * 1.1011

  〈◊〉〈◊〉. 11. 3.
• * 1.1012

  Prov. 9. 4, 5.
• * 1.1013

  John 1. 39.
• * 1.1014

  Exod. 18. 15:
• * 1.1015

  Deut. 1. 17.
• * 1.1016

  Levit. 19. 32.
• * 1.1017

  Esay 9. 15.
• * 1.1018

  zach 8. 4.
• * 1.1019

  Job. 21. 7.
• * 1.1020

  1 〈◊〉〈◊〉. 2. 31.
• * 1.1021

  1 Tim. 5. 4.
• * 1.1022

  Ecclus. 32. 9.
• * 1.1023

  Job 12. 12.
• * 1.1024

  32. 4.
• * 1.1025

  7.
• * 1.1026

  8.
• * 1.1027

  1 King. 12. 8.
• * 1.1028

  Esay 65. 20.
• * 1.1029

  Wisd. 4. 8, 9.
• * 1.1030

  Ecclus 25. 4.
• * 1.1031

  Levit. 19. 32,
• * 1.1032

  Dan. 7. 9.
• * 1.1033

  Prov. 16. 31.
• * 1.1034

  29. 29.
• * 1.1035

  psalm. 92. 13.
• * 1.1036

  prov. 16. 31.
• * 1.1037

  20. 29.
• * 1.1038

  Tit. 2. 2.
• * 1.1039

  Num. 8. 24, 25
• * 1.1040

  Esay 3. 5.
• * 1.1041

  prov. 31. 23.
• * 1.1042

  1 Tim. 6. 19.
• * 1.1043

  〈◊〉〈◊〉 Chron. 31. 6
• * 1.1044

  2 King. 4. 10
• * 1.1045

  Mark. 6. 41.
• * 1.1046

  1 Tim. 4. 10.
• * 1.1047

  1 Tim. 6. 17.
• * 1.1048

  prov. 18. 11.
• * 1.1049

  1 Sam. 25. 17.
• * 1.1050

  Job. 39. 16.
• * 1.1051

  Second rule. of extension to Homoge∣nea.
• * 1.1052

  Third rule of extension, This law is al∣so spiritual.
• * 1.1053

  psal. 78. 73.
• * 1.1054

  1 pet. 5. 2.
• * 1.1055

  psal. 131. 〈◊〉〈◊〉
• * 1.1056

  Rom. 12. 3.
• * 1.1057

  Judg. 9. 15.
• * 1.1058

  2 Kin. 14. 9.
• * 1.1059

  Judg. 5. 9.
• * 1.1060

  Job 30. 11.
• * 1.1061

  〈◊〉〈◊〉. 〈◊〉〈◊〉. 16; 17
• * 1.1062

  Psalm 101. 〈◊〉〈◊〉.
• * 1.1063

  John 8. 34.
• * 1.1064

  Psal. 101. 6.
• * 1.1065

  〈◊〉〈◊〉
• * 1.1066

  1 Sam. 24. 14
• * 1.1067

  26. 20.
• * 1.1068

  Psal. 〈◊〉〈◊〉. 6.
• * 1.1069

  2 Sam. 15. 〈◊〉〈◊〉.
• * 1.1070

  Psal. 131. 2.
• * 1.1071

  2 Sam. 6. 22.
• * 1.1072

  Numb. 24. 11.
• * 1.1073

  Ezek. 13. 4.
• * 1.1074

  Luke 14. 8, 9.
• * 1.1075

  12. 42.
• * 1.1076

  〈◊〉〈◊〉 fifth rule.
• * 1.1077

  The signes.
• * 1.1078

  Heb. 13. 17.
• * 1.1079

  1 Sam. 24. 5.
• * 1.1080

  2 Cor. 9. 8.
• * 1.1081

  Phil. 4. 17.
• * 1.1082

  Gen. 34. 30.
• * 1.1083

  Esay 9. 17.
• * 1.1084

  2 King. 2. 23.
• * 1.1085

  Luke 16. 14.
• * 1.1086

  Prov. 15. 31.
• * 1.1087

  25. 12.
• * 1.1088

  Gen. 4. 5.
• * 1.1089

  31. 2.
• * 1.1090

  Prov. 21. 29.
• * 1.1091

  Psalm 131. 〈◊〉〈◊〉.
• * 1.1092

  2 King. 3. 14.
• * 1.1093

  Esay 32. 3, 4.
• * 1.1094

  Amos. 5. 13.
• * 1.1095

  Judg. 18. 55.
• * 1.1096

  John 18. 22.
• * 1.1097

  Acts 23. 2.
• * 1.1098

  1 Sam 26. 6, 7
• * 1.1099

  Acts 16. 37.
• * 1.1100

  1 Sam. 22. 9.
• * 1.1101

  26. 19.
• * 1.1102

  The sixth rule, Of procuring the observation by others.
• * 1.1103

  Prov. 24. 21.
• * 1.1104

  1 Sam. 24. 10.
• * 1.1105

  〈◊〉〈◊〉
• * 1.1106

  2 King. 25. 24
• * 1.1107

  Numb. 16. 26
• * 1.1108

  Ephes. 6. 2.
• * 1.1109

  Job. 12. 5.
• * 1.1110

  In 〈◊〉〈◊〉 118.
• * 1.1111

  1 Tim. 4. 8.
• * 1.1112

  〈◊〉〈◊〉. 5. 16.
• * 1.1113

  Gen. 9. 25. 〈◊〉〈◊〉:
• * 1.1114

  25.
• * 1.1115

  Heb. 11. 20. 21
• * 1.1116

  Gen. 27. 7.
• * 1.1117

  12.
• * 1.1118

  28.
• * 1.1119

  33.
• * 1.1120

  25. 28.
• * 1.1121

  48. 15.
• * 1.1122

  49. 25.
• * 1.1123

  psal. 115. 15.
• * 1.1124

  Quest.
• * 1.1125

  Eccl. 9. 2. 3.
• * 1.1126

  Answer.
• * 1.1127

  prov. 3. 16.
• * 1.1128

  2 〈◊〉〈◊〉. 3. 4.
• * 1.1129

  psal. 10. 12.
• * 1.1130

  Hab. 1. 16.
• * 1.1131

  Job. 1. 9.
• * 1.1132

  Obeit.
• * 1.1133

  Answer.
• * 1.1134

  Deut. 5. 16.
• * 1.1135

  1 King 19. 4.
• * 1.1136

  2 Kin. 22. 20.
• * 1.1137

  Esa. 57. 1.
• * 1.1138

  Marc. 6. 23.
• * 1.1139

  〈◊〉〈◊〉. 8. 28.
• * 1.1140

  2 Sam. 21. 16.
• * 1.1141

  17.
• * 1.1142

  psal. 44. 22.
• * 1.1143

  Jude vers. 3.
• * 1.1144

  Jam. 5. 10.
• * 1.1145

  psal. 112. 6.
• * 1.1146

  prov. 10. 7.
• * 1.1147

  2 Tim. 2. 25.
• * 1.1148

  〈◊〉〈◊〉.
• * 1.1149

  2 Kin. 21. 14.
• * 1.1150

  16. 20.
• * 1.1151

  Esa. 10. 5.
• * 1.1152

  Rom. 9. 22.
• * 1.1153

  Esa. 66. 24.
• * 1.1154

  2 Kin. 9. 31.
• * 1.1155

  2 Sam. 16. 17.
• * 1.1156

  Aug.
• * 1.1157

  psal. 34. 16.
• * 1.1158

  prov. 10. 7.
• * 1.1159

  12. 28.
• * 1.1160

  〈◊〉〈◊〉. 8. 12.