Antiquitates christianæ, or, The history of the life and death of the holy Jesus as also the lives acts and martyrdoms of his Apostles : in two parts.

DISCOURSE X. A Discourse upon that part of the Decalogue which the Holy JE∣SVS adopted into the Institution and obligation of Christia∣nity.

1. WHen the Holy Jesus had described the Characterisms of Christianity in these Eight Graces and Beatitudes, he adds his Injunctions, that in these Vertues they should be eminent and exemplar, that they might adorn the Doctrine of God; for he intended that the Gospel should be as Leven in a lump of dough, to season the whole mass, and that Christians should be the instruments of communicating the excellency and reputation of this holy Institution to all the world. Therefore Christ calls them Salt, and Light, and the societies of Christians a City set upon a hill, and a 〈◊〉〈◊〉 set in a candlestick, whose office and energy is to illuminate all the vicinage; which is also ex∣pressed in these preceptive words, Let your light so shine before men, that they may see your good works, and glorifie your Father which is in heaven: which I consider not only* 1.1 as a Circumstance of other parts, but as a precise Duty it self, and one of the San∣ctions of Christianity, which hath so confederated the Souls of the Disciples of the In∣stitution, that it hath in some proportion obliged every man to take care of his Bro∣ther's Soul. And since Reverence to God and Charity to our Brother are the two 〈◊〉〈◊〉 Ends which the best Laws can have, this precept of exemplary living is en∣joyned in order to them both: We must shine as lights in the world, that God may be glorified, and our Brother edified; that the excellency of the act may 〈◊〉〈◊〉 the re∣putation of the Religion, and invite men to confess God according to the sanctions of so holy an Institution. And if we be curious that vanity do not mingle in the

intention, and that the intention do not spoil the action, and that we suffer not our lights to shine that men may magnifie us, and not glorifie God, this duty is soon per∣formed by way of adherence to our other actions, and hath no other difficulty in it, but that it will require our prudence and care to preserve the simplicity of our purposes and humility of our spirit in the midst of that excellent reputation which will certainly be consequent to a holy and exemplary life.

2. But since the Holy Jesus had set us up to be lights in the world, he took care we should not be stars of the least magnitude, but eminent, and such as might by their great emissions of light give evidence of their being immediately derivative from the Sun of Righteousness. He was now giving his Law, and meant to retain so much of Moses, as Moses had of natural and essential Justice and Charity, and superadd many degrees of his own; that as far as Moses was exceeded by Christ in the capacity of a Law-giver, so far Christianity might be more excellent and holy than the Mosaical San∣ctions. And therefore, as a Preface to the Christian Law, the Holy Jesus declares, that unless our righteousness exceed the righteousness of the Scribes and Pharisees, that is, of the stricter sects of the Mosaical Institution, we shall not enter into the Kingdom of hea∣ven. Which not only relates to the prevaricating Practices of the Pharisees, but even to their Doctrines and Commentaries upon the Law of Moses, as appears evidently in the following instances. For if all the excellency of Christianity had consisted in the mere command of Sincerity and prohibition of Hypocrisie, it had nothing in it propor∣tionable to those excellent promises and clearest revelations of Eternity there expressed, nor of a fit imployment for the designation of a special and a new Law-giver, whose Laws were to last forever, and were established upon foundations stronger than the pillars of Heaven and Earth.

3. But S. Paul, calling the Law of Moses a Law of Works, did well insinuate what the* 1.2 Doctrine of the Jews was concerning the degrees and obligations of Justice: for besides that it was a Law of Works in opposition to the Law of Faith, (and so the sence of it is * 1.3 formerly explicated) it is also a Law of Works in opposition to the Law of the Spirit; and it is understood to be such a Law which required the exteriour Obedience; such a Law according to which S. Paul so lived that no man could reprove him, that is, the Judges could not tax him with prevarication; such a Law which, being in very many degrees carnal and material, did not with much severity exact the intention and purposes spiritual. But the Gospel is the Law of the spirit. If they failed in the exteri∣our work, it was accounted to them for sin; but to Christians nothing becomes a sin, but a failing and prevaricating spirit. For the outward act is such an emanation of the interiour, that it enters into the account for the relation sake, and for its parent. When God hath put a duty into our hands, if our spirits be right, the work will certainly fol∣low; but the following work receives its acceptation, not from the value the Christi∣an Law hath precisely put upon it, but because the spirit from whence it came hath ob∣served its rule: the Law of Charity is acted and expressed in works, but hath its esti∣mate from the spirit. Which discourse is to be understood in a limited and qualified signification. For then also God required the Heart, and interdicted the very concupi∣scences of our irregular passions, at least in some instances; but because much of their Law consisted in the exteriour, and the Law appointed not nor yet intimated any pe∣nalty to evil thoughts, and because the expiation of such interiour irregularities was ea∣sie, implicite, and involved in their daily Sacrifices without special trouble, therefore the old Law was a Law of Works, that is, especially and in its first intention. But this being less perfect, the Holy Jesus inverted the order. 1. For very little of Christianity stands upon the outward action; (Christ having appointed but two Sacraments imme∣diately:) and 2. a greater restraint is laid upon the passions, desires, and first moti∣ons of the spirit, than under the severity of Moses: and 3. they are threatned with the same curses of a sad eternity with the acts proceeding from them: and 4. because the obedience of the spirit does in many things excuse the want of the outward act, God al∣ways requiring at our hands what he hath put in our power,* 1.4 and no more: and 5. lastly, because the spirit is the prin∣ciple of all actions moral and spiritual, and certainly produ∣ctive of them when they are not impeded from without; therefore the Holy Jesus hath secured the fountain, as knowing that the current must needs be healthful and pure, if it proceeds through pure chanels from a limpid and un∣polluted principle.

4. And certainly it is much for the glory of God, to worship him with a Religion whose very design looks upon God as the searcher of our hearts and Lord of our spi∣rits,

who judges the purposes as a God, and does not only take his estimate from the outward action as a man. And it is also a great reputation to the Institution it self, that it purifies the Soul, and secures the secret cogitations of the mind: It punishes Cove∣touiness as it judges Rapine; it condemns a Sacrilegious heart as soon as an Irreligious hand; it detests hating of our Brother by the same aversation which it expresses against doing him 〈◊〉〈◊〉. He that curses in his heart shall die the death of an explicite and bold Blasphemer; murmur and re∣pining* 1.5 is against the Laws of Christianity: but either by the remissness of Moses's Law, or the gentler execution of it, or the innovating or lessening glosses of the Pharisees, he was esteemed innocent whose actions were according to the letter, not whose spirit was conformed to the intention and more secret Sanctity of the Law. So that our Righteousness must therefore exceed the Pharisaical standard, because our spirits must be pure as our hands, and the heart as regular as the action, our purposes must be sanctified, and our thoughts holy; we must love our Neighbour as well as re∣lieve him, and chuse Justice with adhesion of the mind, as well as carry her upon the palms of our hands. And therefore the Prophets, foretelling the Kingdom of the Go∣spel and the state of this Religion, call it a writing the Laws of God in our hearts. And S. Paul distinguishes the Gospel from the Law by this only measure, We are all Israe∣lites, of the seed of Abraham, heirs of the same inheritance; only now we are not to be accounted Jews for the outward consormity to the Law, but for the inward consent and obedience to those purities which were secretly signified by the types of Moses. They of the Law were Jews outwardly, their Circumcision was outward in the flesh, their praise* 1.6 was of men: We are Jews inwardly, our Circumcision is that of the heart, in the spirit, and not in the letter, and our praise is of God; that is, we are not judged by the outward act, but by the mind and the intention; and though the acts must sol∣low in all instances where we can and where they are required, yet it is the less principal, and rather significative, than by its own strength and energy operative, and accepted.

5. S. Clemens of Alexandria saith, the Pharisees righteous∣ness* 1.7 consisted in the not doing evil, and that Christ superadded this also, that we must do the contrary good, and so exceed the Pharisaical measure. They would not wrong a Jew, nor many times relieve him; they reckoned their innocence by not giving offence, by walking blameless, by not being accused before the Judges sitting in the gates of their Cities. But the balance in which the Judge of quick and dead weighs Christians is, not only the avoiding evil, but doing good; the following peace with all men and holiness; the proceeding from faith to faith; the adding vertue to vertue; the persevering in all holy conversation and godli∣ness. And therefore S. Paul, commending the grace of universal Charity, says, that* 1.8 Love worketh no ill to his neighbour, therefore Love is the fulfilling of the Law; implying, that the prime intention of the Law was, that every man's right be secured, that no man receive wrong. And indeed all the Decalogue consisting of Prohibitions rather than Precepts, saving that each Table hath one positive Commandment, does not ob∣scurely verifie the doctrine of S. Clement's interpretation. Now because the Christian Charity abstains from doing all injury, therefore it is the fulfilling of the Law: but because it is also patient and liberal, that it suffers long and is kind; therefore the Cha∣rity commanded in Christ's Law exceeds that Charity which the Scribes and Pharisees reckoned as part of their Righteousness. But Jesus himself does with great care in the particulars instance in what he would have the Disciples to be eminent above the most strict Sect of the Jewish Religion: 1. in practising the moral Precepts of the Decalogue with a stricter interpretation; 2. and in quitting the Permissions and licences which for the hardness of their heart Moses gave them as indulgences to their persons, and se∣curities against the contempt of too severe Laws.

6. The severity of exposition was added but to three Commandments, and in three indulgences the permission was taken away. But because our great Law-giver re∣peated also other parts of the Decalogue in his* 1.9 after-Sermons, I will represent in this* 1.10* 1.11* 1.12 one view all that he made to be Christian by adoption.

7. The first Commandment Christ often repeated and enforced, as being the basis of* 1.13 all Religion, and the first endearment of all that relation whereby we are capable of being the sons of God, as being the great Commandment of the Law, and compre∣hensive of all that duty we owe to God in the relations of the vertue of Religion:* 1.14 Hear, O Israel, the Lord thy God is one Lord; and, Thou shalt love the Lord thy God with* 1.15* 1.16

all thine heart, and with all thy soul, and with all thy mind, and with all thy strength. This is the first Commandment, that is, this comprehends all that which is moral and eter∣nal in the first Table of the 〈◊〉〈◊〉.

8. The Duties of this Commandment are, 1. To worship God alone with actions proper to him, and 2. to love, and 3. obey him with all our faculties. 1. Concern∣ing Worship. The actions proper to the Honour of God are, to offer Sacrifice, Incense and Oblations, making Vows to him, Swearing by his Name as the instrument of se∣cret testimony, confessing his incommunicable Attributes, and Praying to him for those Graces which are essentially annexed to his dispensation, as Remission of sins, Gifts of the Spirit, and the grace of 〈◊〉〈◊〉, and Life eternal. Other acts of Re∣ligion, such as are uncovering the head, 〈◊〉〈◊〉 the knee, falling upon our face, stooping to the ground, reciting praises, are by the consent of Nations used as testimo∣nies of civil or religious veneration, and do not always pass for confessions of a Divini∣ty, and therefore may be without sin used to Angels, or Kings, or Governours, or to persons in any sence more excellent than our selves, provided they be intended to ex∣press an excellency no greater than is proper to their dignities and persons; not in any sence given to an Idol, or false Gods. But the first sort are such which all the world hath consented to be actions of Divine and incommunicable Adoration, and such which God also in several Religions hath reserved as his own appropriate regalities, and are Idolatry if given to any Angel or man.

9. The next Duties are, 2. Love, 3. and Obedience; but they are united in the Gospel, This is Love, that we keep his Commandments: and since we are for God's sake bound also to love others, this Love is appropriate to God by the extension of parts, and the intension of degrees. The Extension signifies that we must serve God with all our Faculties; for all division of parts is hypocrisie, and a direct prevarication: our Heart must think what our Tongue speaks, our Hands act what we promise or purpose; and God's enemies must have no share so much as in appearance or dissimulation. Now no Creature can challenge this; and if we do Justice to our neighbours, though unwil∣lingly, we have done him no injury; for in that case he only who sees the irregularity of our thoughts is the person injured. And when we swear to him, our heart must swear as well as our tongue, and our hands must pay what our lips have promised; or else we provoke him with an imperfect sacrifice: we love him not with all our mind, with all our strength, and all our faculties.

10. But the difficulty and question of this Commandment lies in the Intension. For it is not enough to serve God with every Capacity, Passion, and Faculty; but it must be every degree of every Faculty, all the latitude of our Will, all the whole intension of our Passions, all the possibility and energy of our Senses and our Understanding: which because it is to be understood according to that moderate sentence and account which God requires of us set in the midst of such a condition, so attended, and de∣pressed and prejudiced, the full sence of it I shall express in several Propositi∣ons.

11. First, The Intension of the Love to which we are obliged requires not the De∣gree which is absolutely the greatest and simply the most perfect. For there are degrees of Grace, every one of which is pleasing to God, and is a state of Reconciliation and atonement: and he that breaks not the bruised reed, nor quenches the smoaking slax, loves to cherish those endeavours which, beginning from small principles, pass through the variety of degrees, and give demonstration that though it be our duty to contend for the best, yet this contention is with an enemy, and that enemy makes an abatement, and that abatement being an imperfection rather than a sin is actually consistent with the state of Grace, the endeavour being in our power, and not the success; the perfe∣ction is that which shall be our reward, and therefore is not our present duty. And in∣deed if to do the best action, and to love God as we shall do in Heaven, were a present obligation, it would have been clearly taught us what is simply the best action; whereas now that which is of it self better, in certain circumstances is less perfect, and sometimes not lawful; and concerning those circumstances we have no rules, nor any guide but prudence and probable inducements: so that it is certain, in our best endea∣vours we should only increase our scruples in stead of doing actions of the highest perfe∣ctions, we should crect a tyranny over our Consciences, and no augmentation of any thing but the trouble. And therefore in the Law of Moses, when this Command∣ment was given in the same words, yet that the sence of it might be clear, the analogy of the Law declared that their duty had a latitude, and that God was not so strict a task-master, but that he left many instances of Piety to the voluntary Devotion of his

servants, that they might receive the reward of Free-will-offerings. But if these words had obliged them to the greatest degree, that is, to all the degrees of our capacities in every instance, every act of Religion had been duty and necessity.

12. And thus also it was in the Gospel. Ananias and Sapphira were killed by sen∣tence from Heaven for not performing what was in their power at first not to have pro∣mised; but because they brought an obligation upon themselves which God brought not, and then prevaricated, they paid the forfeiture of their lives. S. Paul took no* 1.17 wages of the Corinthian Churches, but wrought night and day with his own hand; but himself says he had power to do otherwise. There was laid upon him a necessity to preach, but no necessity to preach without wages and support. There is a good and a better in Virginity and Marriage; and yet there is no command in either, but that we abstain from sin: we are left to our own election for the particular, having no necessity, but power in our will. David prayed seven times a day, and Daniel prayed three times;* 1.18 and both were beloved of God. The Christian masters were not bound to manumit their slaves, and yet were commended if they did so. Sometimes the Christians fled in Persecution; S. Paul did so, and S. Peter did so, and S. Cyprian did so, and S. Atha∣nasius, and many more: But time was, when some of these also chose to suffer death rather than to fly. And if to fly be a permission, and no duty, there is certainly a dif∣ference of degrees in the choice; to fly is not so great a suffering as to die, and yet a man may innocently chuse the easier. And our Blessed Lord himself, who never failed of any degree of his obligations, yet at some time prayed with more zeal and servour than at other times, as a little before his Passion. Since then at all times he did not do actions of that degree which is absolutely the greatest; it is evident that God's good∣ness is so great, as to be content with such a Love which parts no share between him and sin; and leaves all the rest under such a liberty, as is only encouraged by those ex∣traordinary rewards and crowns proportioned to heroical endeavours. It was a pretty* 1.19 Question which was moved in the Solitudes of Nitria concerning two Religious Bro∣thers; the one gave all his goods to the poor at once, the other kept the inheritance and gave all the revenue. None of all the Fathers knew which was absolutely the better, at once to renounce all, or by repetition of charitable acts to divide it into portions: one act of Charity in an heroical degree, or an habitual Charity in the degree of Ver∣tue. This instance is probation enough, that the opinion of such a necessity of doing the best action simply and indefinitely is impossible to be safely acted, because it is im∣possible to be understood. Two talents shall be rewarded, and so shall five, both in their proportions: He that sows sparingly shall reap sparingly, but he shall reap: Every man as he purposes in his heart, so let him give. The best action shall have the best re∣ward; and though he is the happiest who rises highest, yet he is not sasest that enters into the state of disproportion to his person. I find in the Lives of the later reputed* 1.20 Saints, that S. Teresa à Jesu made a vow to do every thing which she should judge to be the best. I will not judge the person, nor censure the action, because possibly her in∣tention and desires were of greatest Sanctity; but whosoever considers the story of her Life, and the strange repugnancies in the life of man to such undertakings, must needs fear to imitate an action of such danger and singularity. The advice which in this case is safest to be followed is, That we employ our greatest industry that we fall not into sin and actions of forbidden nature; and then strive by parts and steps, and with much wariness, in attempering our zeal, to superadd degrees of eminency, and obser∣vation of the more perfect instances of Sanctity; that doing some excellencies which God hath not commanded, he may be the rather moved to pardon our prevaricating so many parts of our necessary duty. If Love transport us and carry us to actions sublime and heroical, let us follow so good a guide, and pass on with diligence, and zeal, and prudence, as far as Love will carry us: but let us not be carried to actions of great emi∣nency* 1.21 and strictness and unequal severities by scruple and pretence of duty; lest we charge our miscarriages upon God, and call the yoak of the Gospel insupportable, and* 1.22 Christ a hard Task-master. But we shall pass from Vertue to Vertue with more fafety, if a Spiritual guide take us by the hand; only remembring, that if the Angels them∣selves and the beatisied Souls do now and shall hereafter differ in degrees of love and glo∣ry, it is impossible the state of imperfection should be confined to the highest Love, and the greatest degree, and such as admits no variety, no increment or difference of parts and stations.

13. Secondly, Our Love to God consists not in any one determinate Degree, but hath such a latitude as best agrees with the condition of men, who are of variable na∣tures, different affectious and capacities, changeable abilities, and which receive their

heightnings and declensions according to a thousand accidents of mortality. For when a Law is regularly prescribed to perions whose varieties and different constitutions cannot be regular or uniform, it is certain 〈◊〉〈◊〉 gives a great latitude of perfermance, and binds not to just atomes and points. The Laws of God are like universal objects received into the Faculty partly by choice, partly by nature; but the variety of perfe∣ction is by the variety of the instruments, and disposition of the Recipient, and are ex∣celled by each other in several sences, and by themselves at several times. And so is the practice of our Obedience, and the entertainments of the Divine Commandments: For some are of malleable natures, others are morese; some are of healthful and tem∣perate constitutions, others are lustful, full of fancy, full of appetite; some have ex∣cellent leisure and opportunities of retirement, others are busie in an active life, and cannot with advantages attend to the choice of the better part; some are peaceable and timorous, and some are in all instances serene, others are of tumultuous and unquiet spirits: and these become opportunities of Temptation on one side, and on the other occasions of a Vertue: But every change of faculty and variety of circumstance hath in∣fluence upon Morality; and therefore their duties are personally altered, and increase in obligation, or are slackned by necessities, according to the infinite alteration of ex∣teriour accidents and interiour possibilities.

14. Thirdly, Our Love to God must be totally exclusive of any affection to sin, and engage us upon a great, assiduous and laborious care to resist all Temptations, to sub∣due sin, to acquire the habits of Vertues, and live holily; as it is already expressed in the Discourse of Repentance. We must prefer God as the object of our hopes, we must chuse to obey him rather than man, to please him rather than satisfie our selves, and we must do violence to our strongest Passions when they once contest against a Divine Commandment. If our Passions are thus regulated, let them be fixed upon any law∣ful object whatsoever, if at the same time we prefer Heaven and heavenly things, that is, would rather chuse to lose our temporal love than our eternal hopes, (which we can best discern by our refusing to sin upon the solicitation or engagement of the temporal object;) then, although we feel the transportation of a sensual love towards a Wife, or Child, or Friend, actually more pungent and sensible than Passions of Religion are, they are less perfect, but they are not criminal. Our love to God requires that we do his Commandments, and that we do not sin; but in other things we are permitted in the condition of our nature to be more sensitively moved by visible than by invisible and spiritual objects. Only this, we must ever have a disposition and a mind prepared to quit our sensitive and pleasant objects, rather than quit a Grace, or commit a sin. Eve∣ry act of sin is against the Love of God, and every man does many single actions of hosti∣lity and provocation against him; but the state of the Love of God is that which we actually call the state of Grace. When Christ reigns in us, and sin does not reign, but the Spirit is quickned, and the Lusts are mortified; when we are habitually vertuous, and do acts of Piety, Temperance and Justice frequently, easily, chearfully, and with a successive, constant, moral and humane industry, according to the talent which God hath intrusted to us in the banks of Nature and Grace; then we are in the love of God, then we love him with all our heart. But if Sin grows upon us, and is committed more frequently, or gets a victory with less difficulty, or is obeyed more readily, or entertained with a freer complacency; then we love not God as he requires, we di∣vide between him and sin, and God is not the Lord of all our faculties. But the in∣stances* 1.23 of Scripture are the best exposition of this Commandment: For David followed* 1.24 God with all his heart, to do that which was right in his eyes; and Josiah turned to the Lord with all his heart, and with all his soul, and with all his might. Both these Kings did it; and yet there was some imperfection in David, and more violent recessions: for so saith the Scripture of Josiah, Like unto him was there no King before him; David was not so exact as he, and yet he followed God with all his heart. From which these two Corollaries are certainly deducible: That to love God with all our heart admits variety of degrees, and the lower degree is yet a Love with all our heart; and yet to love God requires a holy life, a diligent walking in the Commandments, either according to the sence of innocence or of penitence, either by first or second counsels, by the spi∣rit of Regeneration or the spirit of Renovation and restitution. The summ is this, The sence of this Precept is such as may be reconciled with the Infirmities of our Nature, but not with a Vice in our Manners; with the recession of single acts seldom 〈◊〉〈◊〉, and always disputed against, and long fought with, but not with an habitual aversation, or a ready obedience to sin, or an easie victory.

15. This Commandment, being the summ of the First Table, had in Moses's Law particular instances which Christ did not insert into his Institution; and he added no other particular, but that which we call the Third Commandment, concerning Ve∣neration and reverence to the Name of God. The other two, viz. concerning Images and the Sabbath, have some special considerations.

16. The Jews receive daily offence against the 〈◊〉〈◊〉 of some Churches, who, 〈◊〉〈◊〉. COM. in the recitation of the Decalogue, omit the Second Com∣mandment, as supposing it to be a part of the first, according* 1.25 as we account them; and their offence rises higher, because they observe that in the New Testament, where the Deca∣logue is six times repeated in special recitation and in summa∣ries, there is no word prohibiting the making, retaining, or respect of Images. Con∣cerning which things Christians consider, that God for bad to the Jews 〈◊〉〈◊〉 very having and making Images and Representments, not only of the true God, or of false and ima∣ginary Deities, but of visible creatures; which because it was but of temporary rea∣son, and relative consideration of their aptness to Superstition* 1.26 and their conversing with idolatrous Nations, was a com∣mand proper to the Nation, part of their Govenant, not of essential, indispensable and eternal reason, not of that which we usually call the Law of Nature. Of which also God gave testimony, because himself commanded the signs and repre∣sentment of Seraphim to be set upon the Mercy-〈◊〉〈◊〉, toward which the Priest and the people made their addresses in their religious Adorations; and of the Brazen Serpent, to which they looked when they called to God for help against the sting of the veno∣mous Snakes. These instances tell us, that to make Pictures or Statues of creatures is not against a natural reason, and that they may have uses which are profitable, as well as be abused to danger and Superstition. Now although the nature of that people was apt to the abuse, and their entercourse with the Nations in their confines was too great an invitation to entertain the danger; yet Christianity hath so far removed that dan∣ger by the analogy and design of the Religion, by clear Doctrines, Revelations, and infinite treasures of wisdom, and demonstrations of the Spirit, that our Blessed Law∣giver thought it not necessary to remove us from Superstition by a prohibition of the use of Images and Pictures; and therefore left us to the sence of the great Commandment, and the dictates of right Reason, to take care that we do not dishonour the invisible God with visible representations of what we never saw nor cannot understand, 〈◊〉〈◊〉 yet convey any of God's incommunicable Worship in the forenamed instances to any thing but himself. And for the matter of Images we have no other Rule left us in the New Testament; the rules of Reason and Nature, and the other parts of the Institution, are abundantly sufficient for our security. And possibly S. Paul might relate to this, when he affirmed concerning the Fifth, that it was the first Commandment with promise. For in the Second Commandment to the Jews, as there was a great threatning, so also a greater promise of shewing mercy to a thousand generations. But because the body of this Commandment was not transcribed into the Christian Law, the first of the De∣calogue which we retain, and in which a promise is inserted, is the Fifth Com∣mandment. And therefore the wisdom of the Church was remarkable in the va∣riety of sentences concerning the permission of Images. At first, when they were blended in the danger and impure mixtures of Gentilism, and men were newly recovered from the snare, and had the reliques of a long custom to superstitious and false worshippings, they endured no Images, but merely civil: but as the danger ceased, and Christianity prevailed, they found that Pictures had a natu∣ral use of good concernment, to move less-knowing people by the representment and declaration of a Story; and then they, knowing themselves permitted to the liberties of Christianity and the restraints of nature and reason, and not being still weak under prejudice and childish dangers, but fortified by the excellency of a wise Religion, took them into lawful uses, doing honour to Saints as unto the absent Emperors, according to the custom of the Empire; they erected Statues to their ho∣nour, and transcribed a history, and sometimes a precept, into a table, by figures making more lasting impressions than by words and sentences. While the Church stood within these limits, she had natural reason for her warrant, and the custom of the several Countreys, and no precept of Christ to countermand it: They who went far∣ther were unreasonable, and according to the degree of that excess were Superstiti∣ous.

17. The Duties of this Commandment are learned by the* 1.27 intents of it: For it was directed against the false Religion of the Nations, who believed the Images of their Gods to be* 1.28 filled with the Deity; and it was also a caution to prevent our low imaginations of God, lest we should come to think God to be like Man. And thus far there was indispensable and eter∣nal reason in the Precept: and this was never lessened in any* 1.29 thing by the Holy Jesus, and obliges us Christians to make our addresses and worshippings to no God but the God of the Christians, that is, of all the world; and not to do this in or before an Image of him, because he cannot be represented. For the Images of Christ and his Saints, they come not into* 1.30 either of the two considerations, and we are to understand our duty by the proportions of our reverence to God, expressed in the great Command∣ment. Our Fathers in Christianity, as I observed now, made no scruple of using the Images and Pictures of their Princes and Learned men; which the Jews understood to be forbidden to them in the Commandment. Then they admitted even in the Uten∣sils of the Church some coelatures and engravings: Such was that Tertullian speaks of, The good Shepherd in the 〈◊〉〈◊〉. Afterwards they admitted Pictures, but not before the time of Constantine; for in the Council of Eliberis they were forbidden. And in succession of time the scruples lessened with the danger, and all the way they signified their belief to be, that this Commandment was only so far retained by Christ as it reli∣ed upon natural reason, or was a particular instance of the great Commandment: that is, Images were forbidden where they did dishonour God, or lessen his reputation, or estrange our duties, or became Idols, or the direct matter of superstitious observances, charms, or senseless confidences; but they were permitted to represent the Humanity of Christ, to remember Saints and Martyrs, to recount a story, to imprint a memory, to do honour and reputation to absent persons, and to be the instruments of a relative civility and esteem. But in this particular infinite care is to be taken of Scandal and danger, of a forward and zealous ignorance, or of a mistaking and peevish confidence; and where a Society hath such persons in it, the little good of Images must not be violently retained with the greater danger and certain offence of such persons of whom consideration is to be had in the cure of Souls. I only add this, that the first Christians made no scruple of saluting the Statues of their Princes, and were confident it made no intrenchment upon the natural prohibition con∣tained in this Commandment; because they had observed, that exteriour inclinations and addresses of the body, though in the lowest manner, were not proper to God, but in Scripture found also to be communicated to Creatures, * 1.31 to Kings, to Prophets, to* 1.32 Parents, to Religious persons: and because they found it to be death to do affront to the Pictures and Statues of their Emperors, they concluded in reason, (which they also* 1.33 * 1.34 saw verified by the practice and opinion of all the world) that the respect they did at the Emperor's Statue was accepted as a veneration to his person. But these things are but sparingly to be drawn into Religion, because the customs of this world are altered, and their opinions new; and many, who have not weak understandings, have weak Consciences; and the necessity for the entertainment of them is not so great as the of∣fence is or may be.

18. Thou shalt not take the Name of the Lord thy God in vain. This our Blessed Savi∣our* 1.35 repeating expresses it thus, It hath been said to them of old* 1.36 time, [Thou shalt not for swear thy self;] to which Christ adds out of Num. 30. 2. But thou shalt perform thy Oaths unto the Lord. The meaning of the one we are taught by the other. We must not invocate the Name of God in any promise in vain, that is, with a Lie: which happens either out of levity, that we change our purpose, which at first we really intended;* 1.37 or when our intention at that instant was fallacious, and con∣tradictory to the undertaking. This is to take the Name of God, that is, to use it, to take it into our mouths, for vanity; that is, according to the perpetual style of Scripture, for a Lie. Every one hath spoken vanity to his neighbour, that is, he hath lied unto him; for* 1.38 so it follows, with flattering lips, and with a double heart: and swearing deceitfully is by* 1.39 the Psalmist called lifting up his soul unto vanity. And Philo the Jew, who well under∣stood* 1.40

the Law and the language of his Nation, renders the sence of this Commandment to be, to call God to witness to a Lie. And this is to be understood only in Promises, for so Christ explains it by the appendix out of the Law, Thou shalt perform thy Oaths: For lying in Judgment, which is also with an Oath, or taking God's Name for wit∣ness, is forbidden in the Ninth Commandment. To this Christ added a farther re∣straint. For whereas by the Natural Law it was not unlawful to swear by any Oath that implied not Idolatry, 〈◊〉〈◊〉 the belief of a false God, (I say) any grave and prudent Oath, when they spake a grave truth; and whereas it was lawful for the 〈◊〉〈◊〉 in or∣dinary entercourse to swear by God, so they did not swear to a Lie, (to which also swearing to an impertinency might be reduced by a proportion of reason, and was so accounted of in the practice of the Jews) but else and in other cases they us'd to swear by God, or by a Creature respectively; (for, they that swear by him shall be commended,* 1.41 saith the Psalmist; and swearing to the Lord of Hosts is called speaking the language of Ca∣naan:)* 1.42 Most of this was rescinded; Christ forbad all swearing, not only swearing to a Lie, but also swearing to a truth in common affairs; not only swearing commonly by the Name of God, but swearing commonly by Heaven, and by the Earth, by our Head,* 1.43 or by any other Oath: only let our speech be yea, or nay, that is, plainly affirming or denying. In these, I say, Christ corrected the licence and vanities of the Jews and Gentiles. For as the Jews accounted it Religion to name God, and therefore would not swear by him but in the more solemn occasions of their life; but in trifles they would swear by their Fathers, or the Light of Heaven, or the Ground they trode on: so the Greeks were also careful not to swear by the Gods lightly, much less fallaciously; but they would swear by any thing about them or near them, upon an occasion as vain* 1.44 as their Oath. But because these Oaths are either indirectly to be referred to God,* 1.45 (and Christ instances in divers) or else they are but a vain testimony, or else they give a Divine honour to a Creature by making it a Judge of truth and discerner of spirits; therefore Christ seems to forbid all forms of Swearing whatsoever. In pursuance of which law, Basilides, being converted at the prayers of Potamiaena a Virgin-Martyr, and required by his fellow-souldiers to swear upon some occasion then happening, an∣swered, it was not lawful for him to swear, for he was a Christian; and many of the Fathers have followed the words of Christ in so severe a sence, that their words seem to admit no exception.

19. But here a grain of salt must be taken, lest the letter de∣stroy the spirit. First, it is certain the Holy Jesus forbad a * 1.46 custom of Swearing; it being great irreligion to despise and lessen the Name of God, which is the instrument and convey∣ance of our Adorations to him, by making it common and ap∣plicable to trifles and ordinary accidents of our life. He that swears often, many times swears false, and however lays by that reverence which, being due to God, the Scrip∣ture determines it to be due at his Name: His Name is to be loved and feared. And therefore Christ commands that our communication be yea, yea, or nay, nay; that is, our ordinary discourses should be simply affirmative or negative. In order to this, * 1.47 Plu∣tarch affirms out of Phavorinus, that the reason why the Greeks forbad children who were about to swear by Hercules, to swear within doors, was, that by this delay and preparation they might be taught not to be hasty or quick in swearing, but all such in∣vocations should be restrained and retarded by ceremony: and Hercules himself was observed never to have sworn in all his life-time but once. 2. Not only customary Swearing is forbidden, but all Swearing upon a slight cause. S. Basil upbraids some Christians his contemporaries with the example of Clinias the Pythagorean, who, ra∣ther than he would swear, suffered a mulct of three talents. And all the followers of Pythagoras admitted no Oath, unless the matter were grave, necessary, and chari∣table: and the wisest and gravest persons among the Heathens were very severe in their Counsels concerning Oaths. 3. But there are some cases in which the interests of Kingdoms and 〈◊〉〈◊〉 politick, Peace and Confederacies, require the sanction of pro∣missory Oaths; and they whom we are bound to obey, and who may kill us if we do not, require that their interests be secured by an Oath: and that in this case, and all that are equal, our Blessed Saviour did not forbid Oaths, is certain, not only by the example of Christians, but of all the world before and since this prohibition, under∣standing it to be of the nature of such natural bands and securities, without which

Commonwealths in some cases are not easily combined, and therefore to be a thing ne∣cessary, and therefore not to be forbidden. Now what is by Christians to be esteem∣ed a slight cause, we may determine by the account we take of other things. The Glory of God is certainly no light matter; and therefore when that is evidently and certainly concerned, not phantastically and by vain and imaginary consequences, but by prudent and true estimation, then we may lawfully swear. We have S. Paul's ex∣ample, who well understood the precept of his Master, and is not to be supposed easily to have done any violence to it; but yet we find religious affirmations, and God in∣voked* 1.48 for witness as a record upon his soul, in his Epistles to the Romans, Galatians, and* 1.49 Corinthians. But these Oaths were only assertory. Tertullian affirmeth, that Christi∣ans refused to swear by the Genius of their Prince, because it was a Daemon; but they sware by his Health, and their solemn Oath was by God, and Christ, and the Ho∣ly Spirit, and the Majesty of the Emperor. The Fathers of the Ephesine Council made Nestorius and Victor swear; and the Bishops at Chalcedon sware by the health of their Princes. But as S. Paul did it extrajudicially, when the glory of God was concerned in it and the interest of Souls; so the Christians used to swear in a cause of Piety and Religion, in obedience and upon publick command, or for the ends of Charity and Ju∣stice, both with Oaths promissory and assertory, as the matter required: with this only difference, that they never did swear in the causes of Justice or Charity but when they were before a Magistrate; but if it were in a cause of Religion, and in matters of promise, they did indeed swear among themselves, but always to or in communities and societies, obliging themselves by Oath not to commit wickedness, Robberies, Sa∣criledge, not to deceive their trust, not to detain the pledge; which rather was an act of direct entercourse with God, than a solemn or religious obligation to man. Which very thing Pliny also reports of the Christians.

20. The summ is this: Since the whole subject matter of this Precept is Oaths pro∣missory,* 1.50 or Vows; all Promises with Oaths are regularly forbidden to Christians, un∣less they be made to God or God's 〈◊〉〈◊〉, in a matter not trisling. For in the first case, a Promise made to God, and a swearing by God to perform the Promise, to him is all one: For the Name of God being the instrument and determination of all 〈◊〉〈◊〉 ad∣dresses, we cannot be supposed to speak to God without using of his Name 〈◊〉〈◊〉 or by implication: and therefore he that promises to God makes a Promise, and uses God's Name in the Promise; the Promise it self being in the nature of a Prayer or so∣lemn Invocation of God. In the second case, when the publick necessity requires it, of* 1.51 which we are not judges, but are under authority, we find the lawfulness by being bound to believe, or not to contradict, the pretence of its necessity; only care is to be* 1.52 taken that the matter be grave or religious, that is, it is to be esteemed and presumed so by us, if the Oath be imposed by our lawful Superiours, and to be cared for by them: or else it is so to be provided for by our selves, when our entercourse is with God, as in Vows and Promises passed to God; being careful that we do not offer to God Goats∣hair, or the 〈◊〉〈◊〉 of Mushromes, or the bloud of Swine, that is, things either impi∣ous or vain. But in our communication, that is, in our ordinary entercourse with men, we must promise by simple testimony, not by religious adjurations, though a creature be the instrument of the Oath.

21. But this forbids not assertory Oaths at all, or deposing in Judgment; for of this Christ speaks not here, it being the proper matter of another Commandment: and since (as S. Paul affirms) an Oath is the end of all controversie, and that the necessity of Com∣monwealths* 1.53 requires that a period should be fixed to questions, and a rule for the near∣est certainty for Judgment; whatsoever is necessary is not unlawful, and Christ, who came to knit the bonds of Government faster by the stricture of more religious ties, can∣not be understood to have given precepts to dissolve the instruments of Judicature and prudent Government. But concerning assertory Oaths, although they are not for∣bidden, but supposed in the Ninth Commandment to be done before our Judges in the cause of our Neighbour; yet because they are only so supposed, and no way else menti∣oned by permission or intimation, therefore they are to be estimated by the proportions of this Precept concerning promissory Oaths: they may be taken in Judgment and righteousness, but never lightly, never extrajudicially; only a less cause, so it be ju∣dicial, may authorize an assertory than a promissory Oath; because many cases oc∣cur in which Peace and Justice may be concerned, which without an Oath are in∣determinable, but there are but few necessities to confirm a Promise by an Oath. And therefore the reverence of the Name of God ought not to be intrenched upon in accidents of little or no necessity; God not having made many necessities in this

case, would not in the matter of Promise give leave to use his Name but when an extra∣ordinary case happens. An Oath in Promises is of no use for ending questions and gi∣ving judicial sentences; and the faith of a Christian and the word of a just person will do most of the work of Promises; and it is very much to the disreputation of our Reli∣gion or ourselves, if we fall into hypocrisie or deceit, or if a Christian Asseveration were not of value equal with an Oath. And therefore Christ forbidding promissory Oaths, and commanding so great simplicity of spirit and honesty, did consonantly to the design and perfection of his Institution, intending to make us so just and sincere, that our Religion being infinite obligation to us, our own Promises* 1.54 should pass for bond enough to others, & the Religion receive great honour by being esteemed a sufficient security and instru∣ment of publick entercourse. And this was intimated by our Lord himself in that reason he is pleased to give of the prohibi∣tion of swearing: ((a) 1.55Let your communication be Yea, yea, Nay,* 1.56 nay; for whatsoever is more cometh of evil: that is, As good Laws come from ill manners, the modesty of cloathing from the shame of sin, Antidotes and Physick by occasion of poisons and diseases; so is Swearing an effect of distrust, and want of faith or honesty, on one or both sides. Men dare not trust the word of a Christian, or a Christian is not just and punctual to his Promises, and this calls for confirmation by an Oath. So that Oaths suppose a fault, though they are not faults always themselves; whatsoever is more than Yea or Nay, is not always evil, but it always cometh of evil. And therefore the Essenes esteemed every man that was put to his Oath no bet∣ter than an infamous person, a perjurer, or at least suspected, not esteemed a just man:* 1.57 and the Heathens would not suffer the Priest of Jupiter to swear, because all men had great opinion of his sanctity and authority: and the Scythians derided Alexander's cau∣tion and timorous provision, when he required an Oath of them; Nos religionem in ipsa side novimus, Our faith is our bond: and * 1.58 they who are willing to deceive men will not stick to deceive God, when they have called God to witness. But I have a caution to insert for each, which I propound as an humble advice to persons eminent and pub∣lickly interested.

22. First, That Princes, and such as have power of decreeing the injunction of pro∣missory* 1.59 Oaths, be very curious and reserved, not lightly enjoyning such Promises, neither in respect of the matter trivial, nor yet frequently, nor without great reason en∣forcing. The matter of such Promises must be only what is already matter of Duty or Religion; for else the matter is not grave enough sor the calling of God to testimony: but when it is a matter of Duty, then the Oath is no other than a Vow or Promise made to God in the presence of men. And because Christians are otherwise very much obli∣ged to do all which is their duty in matters both civil and religious, of Obedience and Piety; therefore it must be an instant necessity and a great cause to superinduce such a confirmation as derives from the so sacredly invocating the Name of God; it must be when there is great necessity that the duty be actually performed, and when the Supreme power either hath not power sufficient to punish the delinquent, or may miss to have no∣tice of the delict. For in these cases it is reasonable to bind the faith of the obliged persons by the fear of God after a more special manner; but else there is no reason suffi∣cient to demand of the subject any farther security than their own faith and contract. The reason of this advice relies upon the strictness of the words of this Precept against promissory Oaths, and the reverence we owe to the name of God. Oaths of Allegi∣ance are fit to be imposed in a troubled State or to a mutinous People: But it is not so fit to tie the People by Oath to abstain from transportations of Metal, or Grain, or Leather, from which by Penalties they are with as much security, and less suspicion of iniquity, restrained.

23. Secondly, Concerning assertory Oaths and Depositions in Judgment, although a greater liberty may be taken in the subject matter of the Oath, and we may, being re∣quired to it, swear in Judgment, though the cause be a question of money, or our inter∣est, or the rights of a Society; and S. Athanasius purged himself by Oath before the Emperour Constantius: yet it were a great pursuance and security of this part of Chri∣stian Religion, if in no case contrary Oaths might be admitted, in which it is certain one part is perjured to the * 1.60 ruine of their Souls, to the intricating of the Judgment, to the dishonour of Religion; but that such rules of prudence and reasonable presumption be established, that upon the Oath of that party which the Law shall chuse, and upon probable grounds shall presume for, the sentence may be established. For by a small

probability there may a surer Judgment be given than upon the confidence of contra∣dictory Oaths, and after the sin the Judge is left to the uncertainty of conjectures as much as if but one part had sworn; and to much more, because such an Oath is by the con∣sent of all men accepted as a rule to determine in Judgment. By these discourses we un∣derstand the intention of our Blessed Master in this Precept: and I wish by this or any thing else men would be restrained 〈◊〉〈◊〉 that low, cheap, unreasonable and unexcu∣sable vice of customary Swearing, to which we have nothing to invite us that may lessen the iniquity, for which we cannot pretend temptation nor alledge infirmity, but it begins by wretchlesness and a malicious carelesness, and is continued by the strength of habit and the greatest immensity of folly. And I consider that Christian Religion, being so holy an Institution, to which we are invited by so great promises, in which we are instructed by so clear revelations, and to the performance of our du∣ties compelled by the threatnings of a sad and insupportable eternity, should more than sufficiently endear the performance of this Duty to us. The name of a Christian is a high and potent antidote against all sin, if we consider aright the honour of the name, the undertaking of our Covenant, and the reward of our duty. The Jews eat no Swines flesh, because they are of Moses, and the Turks drink no Wine, because they are Mahumetans; and yet we swear for all we are Christians, than which there is not in the world a greater conviction of our baseness and irreligion. Is the authority of the Holy Jesus so despicable? are his Laws so unreasonable, his rewards so little, his threat∣nings so small, that we must needs in contempt of all this profane the great Name of God, and trample under foot the Laws of Jesus, and cast away the hopes of Heaven, and enter into security to be possessed by Hell-torments for Swearing, that is, for speak∣ing like a fool, without reason, without pleasure, without reputation, much to our dis∣esteem, much to the trouble of civil and wise persons with whom we joyn in society and entercourse? Certainly Hell will be heat seven times hotter for a customary Swea∣rer, and every degree of his unreasonableness will give him a new degree of torment, when he shall find himself in flames for being a stupid, an Atheistical, an irreligious fool. This only I desire should be observed, that our Blessed Master forbids not only swearing by God, but by any Creature; for every Oath by a creature does involve and tacitely relate to God. And therefore saith Christ, Swear not by Hea∣ven,* 1.61 for it is the throne of God; and he that sweareth by the* 1.62 throne of God, sweareth by it, and by him that sitteth thereon. So that it is not a less matter to swear by a Creature than to swear by God; for a Creature cannot be the instrument of te∣stimony, but as it is a relative to God; and it by implication calls the God of that Crea∣ture to witness. So that although in such cases in which it is permitted to swear by God, we may in those cases express our Oath in the form of advocating and calling the Crea∣ture, (as did the primitive Christians swearing by the health of their Emperour, and as Joseph swearing by the life of Pharaoh, and as Elisha swearing by the life of Elias,* 1.63 * 1.64 and as did S. Paul protesting by the rejoycing he had in Jesus Christ, and as we in* 1.65 our forms of swearing in Courts of Judicature touch the Gospels, saying, So help me God, and the Contents of this Book; and in a few Ages lately past Bishops and Priests sometimes swore upon the Cross, sometimes upon the Altar, sometimes by their holy Order:) yet we must remember that this in other words and ceremonies is but a calling God for witness; and he that swears by the Cross, swears by the holy Crucifix, that is, Jesus crucified thereon. And therefore these and the like forms are therefore not to be used in ordinary communication, because they relate to God; they are as obligatory as the immediate invocation of his Holiness and Majesty; and it was a* 1.66 Judaical vanity to think swearing by Creatures was less obli∣ging: they are just with the same restraints made to be religi∣ous as the most solemn invocation of the holy and reverend Name of God, lawful or unlawful as the other: unless the swearing by a Creature come to be spoiled by some other inter∣vening circumstance, that is, with a denying it to relate to* 1.67 God; for then it becomes Superstition as well as Profanation, and it gives to a Creature what is proper to God; or when the Creature is contemptible, or less than the gravity of the matter, as if a man should swear by a Fly, or the shadow of a Tree; or when there is an indecorum in the thing, or something that does at too great distance relate to God: for that which with greatest vicinity refers to God in several Religions is the best instrument of an Oath, and nearest to God's honour; as in Christianity are the Holy Sacrament, the

Cross, the Altar, and the Gospels; and therefore too great a distance may be an inde∣cency next to a disparagement. This only may be added to this consideration; That although an Oath, which is properly calling God or God's relative into testimony, is to be understood according to the former Discourse; yet there may be great affirmati∣ons or negations respectively, and confirmed by forms of vehement asseveration, such as the customes of a Nation or consent shall agree upon: and those do in some cases pro∣mote our belief or confirm our pretensions better than a plain Yea or No; because by such consent the person renders himself infamous if he breaks his word or trust. And although this will not come under the restraint of Christ's words, because they are not properly Oaths, but circumstances of earnest affirmation or negation; yet these are humane Attestations, introduced by custome or consent, and as they come not under the notion of Swearing, so they are forms of testimony and collateral engagement of a more strict truth.

24. The Holy Jesus having specified the great Commandment of loving God with all* 1.68 our heart, in this one instance of hallowing and keeping his Name sacred, that is, from profane and common talk, and less prudent and unnecessary entercourses, instanced in no other commandment of Moses: but having frequent occasion to speak of the Sabbath, for ever expresses his own dominion over the Day, and that he* 1.69 had dissolved the bands of Moses in this instance; that now we were no more obliged to that Rest which the 〈◊〉〈◊〉 religiously observed by prescript of the Law; and by divers acts against se∣curities of the then-received practices did desecrate the day, making it a broken yoke, and the first great instance of Christian Liberty. And when the Apostle gave instructions that no man should judge his 〈◊〉〈◊〉 in a Holy-day, or New-moons, or the Sabbath-days, he declared all the Judaical Feasts* 1.70 to be obliterated by the spunge which Jesus tasted on the Cross; it was within the Ma∣nuscript of Ordinances, and there it was cancelled. And there was nothing moral in it, but that we do honour to God for the Creation, and to that and all other purposes of Religion separate and hallow some portion of our time. The Primitive Church kept both the Sabbath and the Lord's day till the time of the 〈◊〉〈◊〉 Council, about 300 years after Christ's nativity, and almost in every thing made them e∣qual; and therefore did not esteem the Lord's day to be substituted in the place of the obliterated Sabbath, but a Feast celebrated by great reason and perpetual con∣sent, without precept or necessary Divine injunction. But the liberty of the Church was great: they found themselves disobliged from that strict and necessary Rest which was one great part of the Sabbatick rites, only they were glad of the occasion to meet often for offices of Religion, and the day served well for the gaining and facilitating the Conversion of the Jews, and for the honourable sepulture of the Synagogue, it be∣ing kept so long, 〈◊〉〈◊〉 the forty days mourning of Israel for the death of their Father Jacob; but their liberty they improved not to licence, but as an occasion of more fre∣quent assemblies. And there is something in it for us to imitate, even to sanctifie the Name of God in the great work of the Creation, reading his praises in the book of his Creatures, and taking all occasions of religious acts and offices, though in none of the Jewish circumstances.

25. Concerning the observation of the Lord's Day, which now the Church observes and ever did in remembrance of the Resurrection, because it is a day of positive and Ecclesiastical institution, it is fit that the Church, who instituted the day, should determine the manner of its observation. It was set apart in honour of the Resurrecti∣on, and it were not ill if all Churches would into the weekly Offices put some memorial of that mystery, that the reason of* 1.71 the Festival might be remembred with the day, & God thank∣ed with the renewing of the Offices. But because Religion was the design of the Feast, and 〈◊〉〈◊〉 was necessary for Religion, therefore to abstain from * 1.72 Suits of Law and servile works, but such works as are of (a) 1.73 necessity and charity, (which to ob∣serve* 1.74 are of themselves a very good Religion) is a necessary du∣ty* 1.75 of the day; and to do acts of publick Religion is the other part of it. So much is made matter of duty by the interventi∣on* 1.76 of Authority: and though the Church hath made no more prescriptions in this, & God hath made none at all; yet he who keeps the Day most strictly, most religiously, he keeps it best,

and most consonant to the design of the Church, and the ends of Religion, and the op∣portunity of the present leisure, and the interests of his Soul. The acts of Religion pro∣per for the Day are Prayers and publick Liturgies, Preaching, Catechizing, acts of Cha∣rity, Visiting sick persons, acts of Eucharist to God, of Hospitality to our poor neigh∣bours, of friendliness and civility to all, reconciling differences; and after the publick Assemblies are dissolved, any act of direct Religion to God, or of ease and remission to Servants, or whatsoever else is good in Manners, or in Piety, or in Mercy. What is said of this great Feast of the Christians is to be understood to have a greater 〈◊〉〈◊〉 and ob∣ligation in the Anniversary of the Resurrection, of the Ascension; of the Nativity of our Blessed Saviour, and of the descent of the Holy Spirit in Pentecost. And all days festi∣val to the honour of God in remembrance of the holy Apostles, and Martyrs, and depart∣ed Saints, as they are with prudence to be chosen and retained by the Church, so as not to be unnecessary, or burthensome, or useless; so they are to be observed by us as instan∣ces of our love of the communion of Saints, and our thankfulness for the blessing, and the example.

26. Honour thy Father and thy Mother. This Commandment Christ made also to* 1.77 be Christian by his frequent repetition and mention of it in his Sermons and Laws, and so ordered it, that it should be the band of civil Government and Society. In the Deca∣logue God sets this Precept immediately after the duties that concern himself, our duty to Parents being in the consines with our duty to God, the Parents being in order of na∣ture next to God, the cause of our being and production, and the great Almoners of E∣ternity, conveying to us the essences of reasonable Creatures, and the charities of Hea∣ven. And when our Blessed Saviour in a Sermon to the 〈◊〉〈◊〉 spake of duty to Pa∣rents, he rescued it from the impediments of a vain tradition, and secured this Duty, though against a pretence of Religion towards God, telling us that God would not him∣self accept a gift which we took from our Parents needs. This duty to Parents is the very 〈◊〉〈◊〉 and band of Commonwealths. He that honours* 1.78 his Parents will also love his Brethren derived from the same loins, he will dearly account of all his relatives and persons of* 1.79 the same cognation; and so Families are united, and 〈◊〉〈◊〉 them Cities and Societies are framed. And because Parents and Pa∣triarchs* 1.80 of 〈◊〉〈◊〉 and of Nations had regal power, they who by any change 〈◊〉〈◊〉 in the care and government of Cities and Kingdomes succeeded in the power and authority of Fa∣thers,* 1.81 and became so in estimate of Law and true Divinity to* 1.82 all their people. So that the Duty here commanded is due to all our Fathers in the sense of Scripture and Laws, not onely to our natural, but to our civil Fathers, that is, to Kings and Governours. And the Scripture adds Mothers, for they also, being instru∣ments of the blessing, are the objects of the Duty. The duty is, Honour, that is, Reve∣rence and Support, if they shall need it. And that which our Blessed Saviour calls* 1.83 not 〈◊〉〈◊〉 our Parents in S. Matthew, is called in S. Mark doing nothing for them;* 1.84 and Honour is expounded by * 1.85 S. Paul to be maintenance as* 1.86 well as reverence. Then we honour our Parents, if with great readiness we minister to their necessities, and communicate our* 1.87 estate, and attend them in sicknesses, and supply their wants, and, as much as lies in us, give them support, who gave us being.

27. Thou shalt do no Murther: so it was said to them of old time. He that kills shall* 1.88* 1.89 be guilty of Judgment, that is, he is to die by the sentence of the Judge. To this Christ* 1.90 makes an appendix, But I say unto you, he that is angry with his Brother without a cause shall be in danger of the Judgment. This addition of our Blessed Saviour, as all the other, which are severer explications of the Law than the Jews admitted, was directed against the vain and imperfect opinion of the Lawyers, who thought to be justified by their ex∣ternal works, supposing, if they were innocent in matter of fact, God would require no more of them than Man did, and what by custome or silence of the Laws was not punishable by the Judge, was harmless before God; and this made them to trust in the letter, to neglect the duties of Repentance, to omit asking pardon for their secret ir∣regularities, and the obliquities and aversations of their spirits; and this S. Paul also complains of, that neglecting the righteousness of God, they sought to establish their own,* 1.91 that is, according to Man's judgment. But our Blessed Saviour tells them that such an innocence is not enough; God requires more than conformity, and observation of the

fact, and exteriour 〈◊〉〈◊〉, placing Justice not in legal innocency, or not being con∣demned in judgment of the Law and humane judicature, but in the righteousness of the spirit also: for the first acquits us before man, but by this we shall be held up∣right in judgment before the Judge of all the world. And therefore besides abstinence from murther or actual wounds, Christ forbids all anger without cause against our Bro∣ther, that is, against any man.

28. By which not the first motions are forbidden, the twinklings of the eye, as the Philosophers call them, the pro-passions and sudden and irresistible alterations; for it is impossible to prevent them, unless we could give our selves a new nature, any* 1.92 more than we can refuse to wink with our eye when a sudden blow is offered at it, or refuse to yawn when we see a yawning sleepy person: but by frequent and habitual mortification, and by continual watchfulness, and standing in readiness against all in∣advertencies, we shall lessen the inclination, and account fewer sudden irreptions. A wise and meek person should not kindle at all, but after violent and great collision; and then, if like a flint he sends a spark out, it must as soon be extinguished as it shews, and cool as soon as sparkle. But however, the sin is not in the natural disposition. But when we entertain it, though it be, as 〈◊〉〈◊〉 expresses it, cum voluntate non 〈◊〉〈◊〉, without* 1.93 a determination of revenge, then it begins to be a sin. Every indignation against the person of the man, in us is pride and self-love, and towards others ungentleness, and an immorigerous spirit. Which is to be understood, when the cause is not sufficient, or when the anger continues longer, or is excessive in the degrees of its proportion.

29. The causes of allowable Anger are, when we see God dishonoured, or a sin com∣mitted, or any irregularity, or fault in matter of Government; a fault against the laws of a family or good manners, disobedience or stubbornness; which in all instances where they may be prudently judged such by the Governour, yet possibly they are not all direct sins against God and Religion. In such cases we may be angry. But then we may also sin, if we exceed in time, or measure of degree.

30. The proportion of time S. Paul expresses, by not letting the Sun set upon 〈◊〉〈◊〉* 1.94 anger. Leontius Patricius was one day extremely and unreasonably angry with John the Patriarch of Alexandria; at Evening the Patriarch sent a servant to him with this message, Sir, the Sun is set: upon which Patricius reflecting, and the grace of God making the impression deep, visible and permanent, he threw away his anger, and became wholly subject to the counsel and ghostly aids of the Patriarch. This limit S. Paul borrowed from the Psalmist: for that which in the fourth Psalm verse 5. we read, Stand in awe, and sin not, the Septuagint reads, Be angry, but sin not. And this mea∣sure is taken from the analogy of the Law of the Jews, that a malefactor should not hang upon the accursed tree after the Sun was set: and if the Laws laid down their just anger against Malefactors as soon as the Sun descended, and took off his beams from be∣holding the example; much more is it reasonable that a private anger, which is not warranted by authority, not measured by laws, not examined by solemnities of Justice, not made reasonable by considering the degree of the causes, not made charitable by in∣tending the publick good, not secured from injuriousness by being disinterest, and such an anger in which the party is judge and witness and executioner; it is (I say) but rea∣son such an anger should unyoke and go to bed with the Sun, since Justice and Authori∣ty laid by the Rods and Axes as soon as the Sun unteamed his chariot. Plutarch reports* 1.95 that the Pythagoreans were strict observers of the very letter of this caution: For if An∣ger had boiled up to the height of injury or reproach, before Sun set they would shake hands, salute each other, and depart friends: for they were ashamed that the same anger which had disturbed the counsels of the day should also trouble the quiet and dreams of the night, lest anger by mingling with their rest and nightly fancies should grow natu∣ral and habitual. Well, anger must last no longer; but neither may a Christian's anger last so long; for if his anger last a whole day, it will certainly before night sour into a crime. A man's anger is like the Spleen, at the first it is natural, but in its excess and distemper it swells into a disease: and therefore although to be angry at the pre∣sence of certain objects is natural, and therefore is indifferent, because he that is an essen∣tial enemy to sin never made sin essential to a man; yet unless it be also transient and pass off at the command of Reason and Religion, it quickly becomes criminal. The meaning is, that it be no more but a transient Passion, not permanent at all; but that the anger against the man pass into indignation against the crime, and pity of the person, till the pity grows up into endeavours to help him. For an angry, violent and disturbed man is like that white Bramble of Judaea, of which Josephus reports, that it is set on 〈◊〉〈◊〉 by impetuous winds, & consumes it self, and burns the neighbour-plants:

and the * 1.96 evil effects of a violent and passionate Anger are so great, so dangerous, so known to all the world, that the very consideration of them is the best argument in the world to dispute against it; Families and Kingdomes have suffered horrid calami∣ties; and whatsoever is violent in art or nature hath been made the instrument of sad∣ness in the hands of Anger.

31. The measure of the degree is to be estimated by humane prudence, that it exceed not the value of the cause, nor the proportion of other circumstances, and that it cause no eruption into indiscretions or undecencies. For therefore Moses's anger, though for God and Religion, was reproved, because it went forth into a violent and troubled ex∣pression, and shewed the degree to be inordinate. For it is in this passion as in Light∣ning, which, if it only breaks the cloud and makes a noise, shews a tempest and di∣sturbance in nature, but the hurt is none; but if it seises upon a man, or dwells upon a house, or breaks a tree, it becomes a judgment and a curse. And as the one is a mis∣chief in chance and accident, so the other is in morality and choice: if it passes from passion into action, from a transient violence to a permanent injury, if it abides, it scorch∣es the garment or burns the body; and there is no way to make it innocent, but to re∣move and extinguish it, and, while it remains, to tie the hands, and pare the nails, and muzzle it, that it may neither scratch, nor bite, nor talk. An anger in God's cause may become unhallowed, if it sees the Sun rise and set: and an anger in the cause of a man is innocent according to the degrees of its suddenness and discontinuance; for by its quick∣ness and volatile motion it shews that it was 1. unavoidable in its production, or 2. that it was 〈◊〉〈◊〉 in the event, or 3. quickly suppressed: according to which several cases Anger is either 1. natural, or 2. excusable, or 3. the matter of a vertue.

32. The Vulgar 〈◊〉〈◊〉 Bible in this Precept of our Blessed Saviour reads not the ap∣pendix, without a cause, but indefinitely, he that is angry with his Brother; and S. 〈◊〉〈◊〉 affirms that the clause without a cause is not to be found in the true Greek copies: upon supposition of which, because it is not to be imagined that all Anger in 〈◊〉〈◊〉 causes and in all degrees is simply unlawful, and S. Paul distinguishes being angry from committing a sin, Be angry, but sin not, these words are left to signifie such an anger as is the crime of Homicide in the heart, like the secret Lusting called by Christ Adultery in the heart; and so here is forbidden not only the outward act, but the inward inclinations to 〈◊〉〈◊〉, that is, * 1.97 an Anger with deliberation and purpose of revenge, this being explicative and additional to the Precept forbidding Murther: which also our Blessed Saviour seems to have intended, by threatning the same penalty to this anger or spiritual Homicide which the Law inflicted upon the actual and external, that is, judgment or condemnation. And because this prohibition of Anger is an explication and more severe commentary upon the Sixth Commandment, it is more than probable that this Anger, to which condemnation is threatned, is such an Anger as hath entertain∣ed something of mischief in the spirit. And this agrees well enough with the former interpretation, save that it affirms no degree of anger to be criminal as to the height of condemnation, unless it be with a thought of violence or desires of revenge; the other degrees receiving their heightnings and declensions as they keep their distance or ap∣proach to this. And besides, by not limiting or giving caution concerning the cause, it restrains the malice only or the degree, but it permits other causes of anger to be inno∣cent besides those spiritual and moral, of the interests of God's glory and Religion. But this is also true, which soever of the readings be retained. For the irascible faculty having in nature an object proper to its constitution and natural design, if our anger be commen∣ced upon an object naturally troublesome, the anger is very natural, and no-where said to be irregular. And he who is angry with a servant's unwariness or inadvertency, or* 1.98 the remisness of a child's spirit and application to his studies, or on any sudden displea∣sure, is not in any sense guilty of prevaricating the Sixth Commandment, unless besides the object he adds an inequality of degree, or unhandsome circumstance, or adjunct. And possibly it is not in the nature of man to be strict in discipline, if the prohibitions of Anger be confined only to causes of Religion; and it were hard that such an Anger which is innocent in all effects, and a good instrument of Government, should become criminal and damnable; because some instances of displeasure are in actions not certain∣ly and apparently sinful. So that our Blessed Saviour forbidding us to be angry without a cause, means such causes which are not only irregularities in Religion, but 〈◊〉〈◊〉 in manners; and an Anger may be religious, and political, and oeconomical, ac∣cording as it meets with objects proper to it in several kinds. It is sometimes necessary

that a man carry a tempest in his face and a rod in his hand; but for ever let him have* 1.99 a smooth mind, or at least under command, and within the limits of Reason and Reli∣gion, that he may steer securely, and avoid the rocks of sin: for then he may reprove a friend that did amiss, or chastise an offending son, or correct a vicious servant. The summe is this: There are no other bounds to hallow or to allow and legitimate Anger but that, 1. The cause be Religion, or matter of Government: 2. That the degree of the Anger in prudent accounts be no bigger than the cause: 3. That if it goes forth, it be not expressed in any action of uncharitableness, or unseasonable vio∣lence: 4. Whether it goes forth or abides at home, it must not dwell long any-where; nor abide in the form of a burning coal, but at the most of a thin flame, thence passing into air salutary and gentle, fit to breath, but not to blast. There is this onely nicety to be observed: That although an Anger arising for Religion, or in the matter of 〈◊〉〈◊〉, cannot innocently abide long; yet it may abide till it hath passed forth into its proper and temperate expression, whether of reprehension or chastisement, and then it must sit down. But if the Anger arises from another cause, (provided it be of it self innocent, not sinful in the object or cause) the passion in its first spring is also innocent, because it is 〈◊〉〈◊〉, and on the sudden unavoidable: but this must be sup∣pressed within, and is not permitted to express it self at all: for in that degree in which it goes out of the mouth, or through the eyes, or from the hand, in that degree it is vio∣lent, ought to be corrected and restrained; for so that passion was intended to be turn∣ed into vertue. For this passion is like its natural parent or instrument: And if Cho∣ler keeps in its proper seat, it is an instrument of digestion; but if it goes forth into the stranger regions of the body, it makes a Fever: and this Anger which commences upon natural causes, though so far as it is natural it must needs be innocent, yet when any consent of the will comes to it, or that it goes forth in any action or voluntary significa∣tion, it also becomes criminal. Such an Anger is only permitted to be born and die; but it must never take nourishment, or exercise any act of life.

33. But if that prohibition be 〈◊〉〈◊〉, then it is certain the analogy of the Com∣mandment, of which this is an explication, refers it to Revenge or Malice: it is an An∣ger that is Wrath, an Anger of Revenge or Injury, which is here prohibited. And I add this consideration, That since it is certain that Christ intended this for an explica∣tion of the prohibition of Homicide, the clause of [* 1.100 without cause] seems less natural and proper. For it would intimate, that though anger of Revenge is forbidden when it is rash and unreasonable; yet that there might be a cause of being angry with a pur∣pose of revenge and recompence, and that in such a case it is permitted to them to whom in all other it is denied, that is, to private persons; which is against the meekness and charity of the Gospel. More reasonable it is, that as no man might kill his Brother in Moses's Law by his own private authority; so an Anger is here forbidden, such an Anger which no qualification can permit to private persons, that is, an Anger with purposes of Revenge.

34. But Christ adds, that a farther degree of this sin is, when our Anger breaks out in contumelies and ill language, and receives its increment according to the degree and injury of the reproach. There is a Homicide in the tongue as well as in the heart; and he that kills a mans * 1.101 reputation by calumnies, or slander, or open reviling, hath broken this Commandment. But this is not to be understood so, but that* 1.102 persons in authority or friends may reprehend a vicious person in language proper to his crime, or expressive of his malice or iniquity. Christ called Herod Fox: and although S. Michael brought not a railing accusation against Satan, yet the Scripture calls him an Accuser, and Christ calls him the Father of lies, and S. Peter, a devourer and a roaring Lion; and S. John calls Dio∣trephes a lover of pre-eminence, or ambitious. But that which is here forbidden, is not a representing the crimes of the man for his emendation, or any other charitable or religious end, but a reviling him to do him mischief, to murther his reputation: which also shews, that whatever is here forbidden is in some sense or other accounted Homicide; the Anger in order to re∣proach, and both in order to murther, subject to the same punishment, because for∣bidden in the same period of the Law; save only that, according to the degrees of the sin, Christ proportions several degrees of punishment in the other world, which he apportions to the degrees of death which had ever been among the Jews, viz. the Sword, & Stoning to death, which were punishments legal and judicial, and the Burning

infants in the Valley of Hinnom, which was a barbarous and superstitious custome used formerly by their Fathers in imitation of the Phoenician accursed rites.

35. The remedies against Anger, which are prescribed by Masters of spiritual life, are partly taken from rules of Prudence, partly from Piety and more precise rules of Re∣ligion. In Prudence, 1. Do not easily entertain, or at all encourage, or willingly hear, or promptly believe Tale-bearers and reporters of other mens faults: for oftentimes we are set on fire by an ignis 〈◊〉〈◊〉, a false flame, and an empty story. 2. Live with peaceable people, if thou canst. 3. Be not inquisitive into the misdemeanours of others, or the reports which are made of you. 4. Find out reasons of excuse to alleviate and les∣sen the ignorances of a friend, or carelesnesses of a servant. 5. Observe what object is aptest to inflame thee, and by special arts of fortification stop up the avenues to that part: If Losses, if Contempt, if Incivilities, if Slander, still make it the greatest part of your imployment to subdue the impotency of that Passion that is more apt to raise tem∣pests. 6. Extirpate petty curiosities of Apparel, Lodging, Diet, and learn to be indif∣ferent in circumstances; and if you be apt to be transported with such little things, do some great thing that shall cut off their frequent intervening. 7. Do not multiply secu∣lar cares, and troublesome negotiations which have variety of conversation with several humours of men and accidents of things; but frame to thy self a life simple as thou canst, and free from all affectations. 8. Sweeten thy temper and allay the violence of thy spi∣rit with some convenient, natural, temperate and medicinal solaces; for some dispositi∣ons we have seen inflamed into Anger, and often assaulted by Peevishness, through im∣moderate fasting and inconvenient austerities. 9. A gentle answer is an excellent Remo∣ra to the progresses of Anger, whether in thy self or others. For Anger is like the waves of a troubled sea; when it is cor∣rected* 1.103 with a soft reply, as with a little strand, it retires, and leaves nothing behind it but froth and shells, no permanent mischief. 10. ((a) 1.104) Silence is an excellent art: and that was the advice which S. Isaac, an old religious person in the Primitive Church, is reported to have followed, to suppress his Anger within his breast, and use what means he could there to strangle it; but never permit∣ting it to go forth in language: Anger and Lust being like fire, which if you enclose, suffering it to have no emission, it perishes and dies; but give it the smallest vent, and it rages to a consumption of all it reaches. And this advice is coincident with the general rule which is prescribed in all temptations, that Anger be sup∣pressed in its cradle and first ((b) 1.105 assaults. 11. Lastly, let every man be careful that in his Repentance, or in his Zeal, or his Re∣ligion, he be as dispassionate and free from Anger as is possible; lest Anger pass upon him in a reflex act, which was rejected in the direct. Some mortifi∣ers in their contestation against Anger, or any evil or troublesome principle, are like Cri∣ers of Assizes, who calling for silence make the greatest noise; they are extremely angry when they are fighting against the habit or violent inclinations to Anger.

36. But in the way of more strict Religion it is advised, that he who would cure his Anger should pray often. It is S. Austin's counsel to the Bishop Auxilius, that, like the Apostles in a storm, we should awaken Christ, and call to him for aid, lest we shipwreck in so violent 〈◊〉〈◊〉 and impetuous disturbances. 2. Propound to thy self the example of Meek and Patient persons; remembring always that there is a family of Meek Saints, of which Moses is the Precedent; a family of Patient Saints, under the conduct of Job: every one in the mountain of the Lord shall be gathered to his own Tribe, to his own Family, in the great day of Jubilee: and the Angry shall perish with the effects of An∣ger; and peevish persons shall be vexed with the disquietness of an eternal worm and sting of a vexatious Conscience, if they suffer here the transportations and saddest effects of an unmortified, habitual and prevailing anger. 3. Above all things endeavour to be humble, to think of thy self as thou deservest, that is, meanly and unworthily; and in reason it is to be presumed thou wilt be more patient of wrong, quiet under affronts and injuries, susceptive of inconveniences, and apt to entertain all adversities, as instruments of Humiliation. deleteries of Vice, corrections of undecent Passions, and instruments of Vertue. 4. All the Reason, and all the Relations, and all the Necessities of mankind are daily arguments against the violences and inordinations of Anger. For he that would not have his Reason confounded, or his discourse useless, or his family be a den of Lions; he that would not have his Marriage a daily duel, or his Society troublesome, or his Friendship formidable, or his Feasts bitter; he that delights not to have his Disci∣pline cruel, or his Government tyrannical, or his Disputations violent, or his Civilities un∣mannerly,

or his Charity be a rudeness, or himself brutish as a Bear, or peevish as a Fly, or miserable upon every accident and in all the changes of his life, must mortifie his An∣ger. For it concerns us as much as Peace, and Wisdome, and Nobleness, and Charity, and Felicity are worth, to be at peace in our breasts, and to be pleased with all God's Pro∣vidence, and to be in charity with every thing, and with every man.

37. Thou shalt not commit Adultery. These two Commandments are immediate to* 1.106 each other, and of the greatest cognation: for Anger and Lust work upon one subject; and the same fervours of bloud which make men revengeful,* 1.107 will also make men unchast. But the prohibition is repeated in the words of the old Commandment; so it was said to them of old: which was not only a prohibition of the violation of the rights of Marriage, but was even among the Jews extended to signifie all mixture of sexes not matrimonial. For Adultery in Scripture is sometimes used to signifie Fornication, and Fornication for Adultery; as it is expressed in the per∣missions of Divorce in the case of Fornication: and by Moses's Law Fornication also was forbidden, and it was hated also and reproved in the natural. But it is very probable that this Precept was restrained only to the instance of Adultery in the proper sense, that is, violation of Marriage; for Moses did in other annexes of the Law forbid Fornica∣tion. And as a blow or wound was not esteemed in Moses's Law a breach of the sixth Commandment; so neither was any thing but Adultery esteemed a violation of the se∣venth by very many of their own Doctors: of which I reckon this a sufficient probation, because they permitted stranger Virgins and Captives to fornicate; only they believed it sinful in the Hebrew Maidens. And when two Harlots pleaded before Solomon for the Bastard-child, he gave sentence of their question, but nothing of their crime. * 1.108 Stran∣gers with the Hebrews signified many times Harlots, because they were permitted to be such, and were entertained to such purposes. But these were the licences of a looser in∣terpretation; God having to all Nations given sufficient testimony of his detestation of all Concubinate not hallowed by Marriage: of which among the Nations there was a∣bundant testimony, in that the Harlots were not permitted to abide in the Cities, and wore veils in testimony of their shame and habitual undecencies; which we observe * 1.109 in the story of Thamar, and also in Chrysippus. And although it passed without punish∣ment, yet never without shame, and a note of turpitude. And the abstinence from For∣nication was one of the Precepts of Noah, to which the Jews obliged the stranger-Pro∣selytes, who were only Proselytes of the House: and the Apostles inforce it upon the Gentiles in their first Decree at Jerusalem, as renewing an old stock of Precepts and obli∣gations in which all the converted & religious Gentiles did communicate with the Jews.

38. To this Christ added, that the Eyes must not be adulterous; his Disciples must not only abstain from the act of unlawful Concubinate, but from the impurer intuition of a wife of another man: so according to the design of his whole Sermon opposing the Righteousness of the Spirit to* 1.110 that of the Law, or of Works, in which the Jews confided. Christians must have chast desires, not indulging to themselves* 1.111 a liberty of looser thoughts; keeping the threshold of their Temples pure, that the Holy Ghost may observe nothing un∣clean in the entry of his habitation. For he that lusts after a* 1.112 woman, wants nothingto the consummation of the act but some convenient circumstances; which because they are not in our power the act is impe∣ded, but nothing of the malice abated. But so severe in this was our Blessed Master, that he commanded us rather to put our eyes out than to suffer them to become an offence to us, that is, an inlet of sin, or an invitation or transmission of impurity: by putting our eye out meaning the extinction of all incentives of Lust, the rejection of all opportunities and occasions, the quitting all conditions of advantage which ministers fuel to this Hell∣fire. And by this severity we must understand all beginnings, temptations, likenesses, and insinuations and minutes 〈◊〉〈◊〉 Lust and impurity to be forbidden to Christians; such as are all morose delectations in vanity, wanton words, gestures, Balls, revellings, wan∣ton diet, garish and lascivious dressings and trimmings of the body, looser Banquetings: all making provisions for the flesh to fulfill the lusts of it, all lust of Concupiscence, and all lust of the eye, and all lust of the hand, unclean contracts, are to be rescinded, all lust of the tongue and palate, all surfeiting and drunkenness: for it is impossible to keep the spirit pure, if it be exposed to all the entertainment of enemies. And if Christ forbad the wanton eye, and placed it under the prohibition of Adultery; it is certain, whatsoever ministers to that Vice, and invites to it, is within the same restraint; it is

the eye, or the hand, or the foot, that is to be cut off. To this Commandment Fastings and severe Abstinences are apt to be reduced, as being the proper abscission of the instru∣ments and temptations of Lust, to which Christ invites by the mixt proposition of threat∣ning and reward; for better it is to go to Heaven with but one eye or one foot, that is, with a body half nourished, than with full meals and an active Lust to enter into Hell. And in this our Blessed Lord is a Physician rather than a Law-giver: for abstinence from all impure Concubinate, and morose delectations so much as in thought, being the Com∣mandment of God; that Christ bids us retrench the occasions and insinuations of Lust, it is a facilitating the duty, not a new severity, but a security and caution of prudence.

39. Thou shalt not steal. To this Precept Christ added nothing; because God had al∣ready* 1.113 in the Decalogue 〈◊〉〈◊〉 this Precept with a restraint upon the * 1.114 desires. ((a) 1.115) For the Tenth Commandment sorbids all coveting of our Neighbour's goods: for the Wife there reckoned, and forbidden to be desired from another man, is not a restraint of Libidinous appetite, but of the Covetous; it be∣ing accounted part of wealth to have a numerous family, many wives and many servants: and this also God by the Prophet* 1.116 Nathan upbraided to David, as an instance of David's wealth* 1.117 and God's liberality. But yet this Commandment Christ adop∣ted into his Law, it being prohibited by the natural Law, or the Law of right Reason, Commonwealths not being able to subsist without distinction of Dominion, nor industry to be encouraged but by propriety, nor Families to be main∣tained* 1.118 but by defence of just rights and truly-purchased Possessions. And this Prohibi∣tion extends to all injustice, whether done by force or fraud; whether it be by ablation, or prevention, or detaining of rights; any thing in which injury is done directly or ob∣liquely to our Neighbour's fortune.

40. Thou shalt not bear false witness. That is, Thou shalt not answer in judgment* 1.119 against thy Neighbour falsely: which testimony in the Law was given solemnly and by Oath, invoking the Name of God. 〈◊〉〈◊〉 adjure thee by God that thou tell us whether thou be the CHRIST, said the High Priest* 1.120 to the Blessed Jesus, that is, speak upon thy Oath; and then he* 1.121 told them fully, though they made it the pretence of murther∣ing him, and he knew they would do so. Confessing and wit∣nessing truth is giving glory to God: but false witness is high injustice, it is inhumanity and treason against the quietness, or life, or possession of a just person; it is in it self irregular and unreasonable, and therefore is so forbidden to Chri∣stians, not only as it is unjust, but as it is false. For a Lie in communication and pri∣vate converse is also forbidden as well as unjust testimony; ((a) 1.122 * 1.123 Let every man speak truth with his Neighbour, that is, in private society: and whether a Lie be in * 1.124 jest or earnest, when the purpose is to deceive and abuse, though in the smallest instance, it is in that degree criminal as it is injurious. I find not the same affirmed in every deception of our Neighbours, where∣in no man is injured, and some are benefited; the errour of the affirmation being no∣thing but a natural irregularity, nothing malicious, but very charitable. I find no se∣verity superadded by Christ to this Commandment prohibiting such discourse which, without injury to any man, deceives a man into Piety or safety. But this is to be ex∣tended no farther: In all things else we must be severe in our discourses, and neither lie in a great matter nor a small, for the custom thereof is not good, saith the son of Si∣rach. I could add concerning this Precept, That Christ having left it in that condi∣tion he found it in the Decalogue, without any change or alteration of circumstance, we are commanded to give true testimony in Judgment; which because it was under an Oath, there lies upon us no prohibition, but a severity of injunction to swear truth in Judgment when we are required. The securing of Testimonies was by the sanctity of an Oath, and this remains unaltered in Christianity.

41. Thou shalt not covet. This Commandment we find no-where repeated in the* 1.125 Gospel by our Blessed Saviour; but it is inserted in the repeti∣tion* 1.126 of the Second Table, which S. Paul mentioned to the Ro∣mans: for it was so abundantly expressed in the inclosures of o∣ther* 1.127 Precepts, and the whole design of Christ's Doctrine, that it was less needful specially to express that which is every-where affixed to many Precepts Evangelical. Particularly it is inherent

in the first Beatitude, Blessed are the poor in spirit; and it means, that we should not wish our Neighbour's goods with a deliberate entertained desire, but that upon the com∣mencement of the motion it be disbanded instantly: for he that does not at the first ad∣dress and 〈◊〉〈◊〉 of the passion suppress it, he hath given it that entertainment which in every period of staying is a degree of morose delectation in the appetite. And to this I find not Christ added any thing, for the Law it self, forbidding to entertain the desire, hath commanded the instant and present suppression; they are the same thing, and cannot reasonably be distinguished. Now that Christ in the instance of Adultery hath commanded to abstain also from occasions and accesses towards the Lust, in this hath not the same severity; because the vice of Covetousness is not such a wild-fire as Lust is, not inflamed by contact, and neighbourhood of all things in the world: every thing may be instrumental to libidinous desires, but to covetous appetites there are not temp∣tations of so different natures.

42. Concerning the order of these Commandments it is not unusefully observed, that, if we account from the first to the last, they are of greatest perfection which are last described; and he who is arrived to that severity and dominion of himself as not to desire his Neighbour's goods, is very far from actual injury, and so in proportion; it be∣ing the least degree of Religion to confess but One God. But therefore Vices are to take their estimate in the contrary order: he that prevaricates the First Commandment is the greatest sinner in the world; and the least is he that only covets without any actual injustice. And there is no variety or objection in this, unless it be altered by the accidental difference of degrees; but in the kinds of sin the Rule is true: this onely, The Sixth and Seventh are otherwise in the Hebrew Bibles than ours, and in the Greek otherwise in Exodus than in Deuteronomy; and by this rule it is a greater sin to commit Adultery than to Kill; concerning which we have no certainty, save that S. Paul in one respect makes the sin of Uncleanness the greatest of any sin, whose scene lies in the body; Every sin is without the body, but he that commits Fornication sins a∣gainst his own body.

Notes

• * 1.1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉. Mar. 〈◊〉〈◊〉 S. Paulus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Phil. 2. 15.
• * 1.2

  Rom. 3. 27.
• * 1.3

  Vide Consi∣derat. of Christ's first Preaching, ••. 3
• * 1.4

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Amphiar. Apud. AEschyl.
• * 1.5

  Jose hus 〈◊〉〈◊〉 Polybium, 〈◊◊◊◊〉〈◊◊◊◊〉 dixit ob cogitatum 〈◊◊◊◊〉〈◊◊◊◊〉 non 〈◊〉〈◊〉 nisi ob 〈◊◊〉〈◊◊〉: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.6

  Rom. 2. 28, 29
• * 1.7

  〈◊◊◊〉〈◊◊◊〉—Optimus est qui 〈◊◊〉〈◊◊〉.
• * 1.8

  Rom. 13. 10.
• * 1.9

  Luke 18. 20.
• * 1.10

  〈◊〉〈◊〉 10. 19.
• * 1.11

  〈◊〉〈◊〉. 19. 18.
• * 1.12

  Rom. 13. 9.
• * 1.13

  I. COM∣MAND.
• * 1.14

  〈◊〉〈◊〉 22 37.
• * 1.15

  Mark 12. 30.
• * 1.16

  Luke 10. 27.
• * 1.17

  2 Cor. 11. 7, 8.
• * 1.18

  1 Cor. 7. 37.
• * 1.19

  Histor. 〈◊〉〈◊〉.
• * 1.20

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Epict. 〈◊〉〈◊〉. 75.
• * 1.21

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.22

  Sophoc, 〈◊〉〈◊〉.
• * 1.23

  1 King. 14. 8.
• * 1.24

  2 King. 23. 25.
• * 1.25

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉 de Gigant. Vido Ex∣od. 34. 13. Deut. 4. 16. & 7. 5, Numb. 33. 52.
• * 1.26

  〈◊〉〈◊〉 & Eeclesia &. Novemb. celebrat 〈◊◊◊〉〈◊◊◊〉 & 〈◊〉〈◊〉, qui, 〈…〉〈…〉, quàm Gentilibus 〈◊◊◊◊◊〉〈◊◊◊◊◊〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉 〈◊〉〈◊〉. Sic. 〈◊◊〉〈◊◊〉.
• * 1.27

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Philo de 〈◊〉〈◊〉.
• * 1.28

  Prioribus 170. 〈◊〉〈◊〉 Templa quidem alifica∣bant [Romani,] Simulacrum 〈…〉〈…〉 per deteriorum 〈◊◊◊◊〉〈◊◊◊◊〉.
• * 1.29

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Strab. l. 16.
• * 1.30

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈◊〉〈◊〉.
• * 1.31

  Gen. 48. 12.
• * 1.32

  Gen. 23. 12. & 27, 29, & 42. 6.
• * 1.33

  1 Sam. 20. 41.
• * 1.34

  1 King. 1, 16.
• * 1.35

  III. COM.
• * 1.36

  Apud Romanos sancitum est, ut si per Deum 〈◊〉〈◊〉 quis 〈◊〉〈◊〉, ad Deum ipsum 〈◊◊〉〈◊◊〉, quem 〈◊〉〈◊〉 esse 〈◊◊〉〈◊◊〉 Maje∣statis vindicem 〈◊〉〈◊〉. L. 〈◊〉〈◊〉, C. de rebus 〈◊〉〈◊〉. & 〈◊〉〈◊〉. Sinper 〈◊◊〉〈◊◊〉 quis 〈◊◊◊◊〉〈◊◊◊◊〉 cum 〈◊〉〈◊〉 elogio, 〈◊◊◊〉〈◊◊◊〉. Si duo 〈◊〉〈◊〉, Sect. fin. de 〈◊〉〈◊〉.
• * 1.37

  Lysandir dixit 〈◊〉〈◊〉 uti posse pro suo 〈◊◊◊◊◊〉〈◊◊◊◊◊〉. Plutarch. in Lysand. 〈◊〉〈◊〉 in 〈◊〉〈◊〉 ait, 〈◊〉〈◊〉 usos esse juramento 〈◊◊〉〈◊◊〉.
• * 1.38

  Psal. 12. 2.
• * 1.39

  Psal. 24. 4.
• * 1.40

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Philo.
• * 1.41

  Psal. 63. 11.
• * 1.42

  1 Sam. 20. 17. 〈◊〉〈◊〉. 19. 18.
• * 1.43

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.44

  Mart. l. 11. ep. 95.
• * 1.45

  Ecco negat, 〈◊◊◊◊〉〈◊◊◊◊〉 Tonan∣tis. Non 〈◊〉〈◊〉, jura, 〈◊〉〈◊〉, per 〈◊〉〈◊〉, 〈◊〉〈◊〉 est, per 〈◊◊〉〈◊◊〉. Vide Harme∣nopulum in 〈◊〉〈◊〉. l. 5. c. 27. & Scalig. de Emend. temp. in append. libror. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Interp. in Hom. 〈◊〉〈◊〉. lib. 6. hist. cap. 4.
• * 1.46

  Vide Ecclus. 23. 9, 11, 13. Dominus & Jaco∣bus ideo prohibuer 〈◊◊〉〈◊◊〉 andum, non ut illud prorsus è rebus humanis 〈◊〉〈◊〉, sed quia 〈◊〉〈◊〉 à 〈◊〉〈◊〉 non facilè jurando. S. August. ser. 28. de verbis Apost.
• * 1.47

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.48

  Rom 1. 9.
• * 1.49

  2 Cor. 11. 31. Gal. 1. 20.
• * 1.50

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.51

  S. Basil. l. 〈◊〉〈◊〉 S 〈◊〉〈◊〉. S.
• * 1.52

  〈◊〉〈◊〉 magnum hu∣manae 〈◊◊〉〈◊◊〉 um; 〈◊◊◊◊〉〈◊◊◊◊〉.
• * 1.53

  Heb. 6. 16.
• * 1.54

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉. 〈◊〉〈◊〉 〈◊◊〉〈◊◊〉. in 〈◊◊◊〉〈◊◊◊〉, l. 〈◊〉〈◊〉. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊◊◊◊〉〈◊◊◊◊〉 sit. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈◊〉〈◊〉.
• (a) 1.55

  〈◊〉〈◊〉. 5. 37.
• * 1.56

  〈…〉〈…〉 sensum apud 〈◊◊◊◊〉〈◊◊◊◊〉 Praetoris ex edicto 〈◊〉〈◊〉. [〈◊◊〉〈◊◊〉 & 〈◊◊〉〈◊◊〉 in omni 〈◊◊◊〉〈◊◊◊〉 non cogam.] A. Gell. 〈◊〉〈◊〉. 10. c. 15.
• * 1.57

  Curtius lib. 7.
• * 1.58

  Qui non 〈◊◊◊◊◊◊〉〈◊◊◊◊◊◊〉 pro Roscio.
• * 1.59

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Philo in 〈◊〉〈◊〉.
• * 1.60

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hom. Iliad. l. 4.
• * 1.61

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊◊〉〈◊◊〉.
• * 1.62

  Qui per 〈◊〉〈◊〉 suam jurat, 〈…〉〈…〉 jurat. 〈◊〉〈◊〉. J. C. Concil. Chalc. c. 25.
• * 1.63

  2 King. 2. 2.
• * 1.64

  1 Cor. 15. 31.
• * 1.65

  〈◊◊◊〉〈◊◊◊〉. 19.
• * 1.66

  Per 〈◊◊〉〈◊◊〉 sacra, 〈◊〉〈◊〉 caput. Matt. Deut. 30. 19. Isa. 1. 2. 〈◊〉〈◊〉 1. 2. S. 〈◊〉〈◊〉. 〈◊〉〈◊〉. ad Publicolam; & l. 51. Duo patroni, 〈◊〉〈◊〉. Si quis 〈◊〉〈◊〉; & l. Non 〈◊〉〈◊〉, D. de 〈◊〉〈◊〉. 〈◊〉〈◊〉. ad Seap. 〈◊◊◊〉〈◊◊◊〉—〈◊◊〉〈◊◊〉 Dulce 〈◊◊〉〈◊◊〉 in 〈◊〉〈◊〉 accingier 〈◊〉〈◊〉. Virgil. l. 4. 〈◊〉〈◊〉.
• * 1.67

  〈◊〉〈◊〉 suos illam quondam 〈◊◊◊◊◊〉〈◊◊◊◊◊〉; & 〈◊◊◊〉〈◊◊◊〉.
• * 1.68

  IV. COM.
• * 1.69

  〈◊〉〈◊〉. 〈◊〉〈◊〉. ad 〈◊〉〈◊〉. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊◊◊◊〉〈◊◊◊◊〉. l. 7. c. 24. & lib 8. 〈◊〉〈◊〉. 〈◊〉〈◊〉. Canon 〈◊〉〈◊〉. 65. & 〈◊〉〈◊〉. in 〈◊〉〈◊〉. Vide 〈◊〉〈◊〉 Sy∣nod. 〈◊〉〈◊〉.
• * 1.70

  Col. 2. 16.
• * 1.71

  〈◊◊◊◊◊〉〈◊◊◊◊◊〉 Tacit. l. 3. Annal. his verbis: Quémne diem vacuum 〈◊〉〈◊〉? ubi inter sacra & 〈◊〉〈◊〉, quo 〈◊〉〈◊〉 verbis etiam profanis 〈◊〉〈◊〉 mos 〈◊◊◊〉〈◊◊◊〉 & 〈◊〉〈◊〉 inducantur.
• * 1.72

  〈◊◊◊◊〉〈◊◊◊◊〉 in famulis 〈◊◊◊〉〈◊◊◊〉. Cicer. de 〈◊〉〈◊〉. l. 2.
• (a) 1.73

  Quippe 〈◊◊◊◊◊◊〉〈◊◊◊◊◊◊〉 & jura 〈◊◊◊〉〈◊◊◊〉 nulla Relligio 〈◊◊◊〉〈◊◊◊〉 sepem, 〈…〉〈…〉 flu vio 〈◊〉〈◊〉 salubri. Virgil. apud Macrob.
• * 1.74

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉. l. 1.
• * 1.75

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.76

  S. 〈◊◊〉〈◊◊〉. 4. in Joan. 〈◊◊〉〈◊◊〉 observant 〈◊◊〉〈◊◊〉, ad 〈◊〉〈◊〉, ad 〈…〉〈…〉, quàm illo die in 〈◊〉〈◊〉 saltarent? 〈◊〉〈◊〉 in Psal. 92. 〈◊◊〉〈◊◊〉.
• * 1.77

  V. COM.
• * 1.78

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈◊〉〈◊〉.
• * 1.79

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 de 〈◊◊〉〈◊◊〉 Philo 〈◊〉〈◊〉 D. 〈◊〉〈◊〉.
• * 1.80

  〈◊◊◊〉〈◊◊◊〉 avo, 〈◊〉〈◊〉 in 〈…〉〈…〉. Hor. 〈◊〉〈◊〉. 2. od. 2.
• * 1.81

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 H 〈◊〉〈◊〉.
• * 1.82

  〈…〉〈…〉. Cicer. 〈◊〉〈◊〉. 3.
• * 1.83

  〈◊〉〈◊〉. 15. 6.
• * 1.84

  Mar. 7. 12.
• * 1.85

  1 Tim. 5. 18.
• * 1.86

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈◊〉〈◊〉.
• * 1.87

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊◊◊〉〈◊◊◊〉. (baeum.
• * 1.88

  VI. COM.
• * 1.89

  Lev. 24. 21.
• * 1.90

  Num. 35. 16, 17.
• * 1.91

  Rom. 10. 3.
• * 1.92

  8. Hieron. epist. ad 〈◊〉〈◊〉.
• * 1.93

  〈◊〉〈◊〉 lib. 2. de Ira, c. 4.
• * 1.94

  Leontius 〈◊◊〉〈◊◊〉. in 〈◊◊〉〈◊◊〉, c. 14.
• * 1.95

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈◊〉〈◊〉.
• * 1.96

  〈◊◊◊◊◊〉〈◊◊◊◊◊〉, & 〈◊◊◊◊◊〉〈◊◊◊◊◊〉 cur 〈…〉〈…〉. Horat. 〈◊〉〈◊〉. 1. od. 16.
• * 1.97

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈◊〉〈◊〉. 2. 〈◊〉〈◊〉.
• * 1.98

  〈…〉〈…〉. 〈◊〉〈◊〉. Si 〈◊◊◊◊◊〉〈◊◊◊◊◊〉, Divinae 〈◊◊〉〈◊◊〉 per gladium 〈◊〉〈◊〉 non 〈◊〉〈◊〉. S. Greg. 〈◊〉〈◊〉. 5. Moral.
• * 1.99

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 c.. 〈◊〉〈◊〉.
• * 1.100

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in 〈◊〉〈◊〉; i. e. non 〈◊〉〈◊〉 ex∣tra 〈◊◊〉〈◊◊〉 & extra modum.
• * 1.101

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈◊◊◊〉〈◊◊◊〉. 2.
• * 1.102

  —〈◊◊◊◊〉〈◊◊◊◊〉 me, 〈…〉〈…〉 me 〈…〉〈…〉?—A turpi 〈◊◊◊◊◊〉〈◊◊◊◊◊〉 dissimilis sis. 〈◊◊◊〉〈◊◊◊〉—Deprensi non 〈◊◊〉〈◊◊〉 fama 〈◊◊〉〈◊◊〉.—Horat. Sat. 4. 〈◊〉〈◊〉. 1.
• * 1.103

  〈◊◊◊◊〉〈◊◊◊◊〉 Fabricator descripsit; 〈◊◊◊◊〉〈◊◊◊◊〉 inter 〈◊◊◊〉〈◊◊◊〉 est: si 〈◊〉〈◊〉 iram 〈◊◊◊〉〈◊◊◊〉 quia 〈◊◊◊◊〉〈◊◊◊◊〉 & 〈◊◊◊〉〈◊◊◊〉.
• (a) 1.104

  Ex quo factus sum 〈◊◊◊〉〈◊◊◊〉 me, 〈◊◊◊◊〉〈◊◊◊◊〉 meum non 〈◊〉〈◊〉, dixit S. 〈◊◊〉〈◊◊〉.
• (b) 1.105

  Melius 〈◊〉〈◊〉 est 〈…〉〈…〉 probabils 〈◊〉〈◊〉 & 〈◊◊◊◊〉〈◊◊◊◊〉. S. Aug. ad 〈◊〉〈◊〉.
• * 1.106

  VII. COM.
• * 1.107

  Vbi 〈…〉〈…〉 est 〈◊〉〈◊〉. Cassian.—Numquid ego à 〈◊〉〈◊〉 Magno 〈◊◊◊〉〈◊◊◊〉—〈◊◊〉〈◊◊〉, mea 〈◊◊◊〉〈◊◊◊〉? Horat: 〈◊〉〈◊〉. l. 1. 〈◊〉〈◊〉. 2.
• * 1.108

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈◊◊◊〉〈◊◊◊〉 & 〈◊〉〈◊〉, ad 〈◊〉〈◊〉 & ad 〈◊◊〉〈◊◊〉; & 〈◊◊◊〉〈◊◊◊〉 Terentius 〈◊◊◊〉〈◊◊◊〉.
• * 1.109

  Gen. 38. 14.
• * 1.110

  Nihil 〈◊◊◊◊◊◊〉〈◊◊◊◊◊◊〉 philos, apud Plutarch. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plato.
• * 1.111

  Vt jam servaris 〈◊〉〈◊〉 corpus, adultera mens est: Omnibus 〈◊◊◊◊〉〈◊◊◊◊〉. Ovid. 〈◊〉〈◊〉 est etiam sine 〈◊◊◊◊〉〈◊◊◊◊〉. 〈◊〉〈◊〉.
• * 1.112

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉.
• * 1.113

  VIII. COM.
• * 1.114

  〈◊◊〉〈◊◊〉 sibi dirus 〈◊◊◊◊〉〈◊◊◊◊〉, niss causa 〈◊◊◊〉〈◊◊◊〉, & 〈◊◊◊◊〉〈◊◊◊◊〉. Horat. l. 2. Od. 2.
• (a) 1.115

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Philo in 〈◊◊◊〉〈◊◊◊〉.
• * 1.116

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊◊〉〈◊◊〉. 10. de 〈◊〉〈◊〉.
• * 1.117

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊◊〉〈◊◊〉 1.
• * 1.118

  〈◊〉〈◊〉 J. C. l. 〈◊〉〈◊〉. D. 〈◊◊◊◊◊〉〈◊◊◊◊◊〉, D. de Verborum 〈◊〉〈◊〉.
• * 1.119

  IX. COM.
• * 1.120

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊◊〉〈◊◊〉. 4. 〈◊〉〈◊〉.
• * 1.121

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hesiod. l. 〈◊〉〈◊〉.
• (a) 1.122

  Ephes. 4. 25.
• * 1.123

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉.
• * 1.124

  〈◊◊◊◊◊◊〉〈◊◊◊◊◊◊〉 sidi 〈◊◊〉〈◊◊〉. Idem 〈◊◊◊◊〉〈◊◊◊◊〉.
• * 1.125

  X. COM.
• * 1.126

  Furtum 〈◊〉〈◊〉 sine 〈◊◊◊◊〉〈◊◊◊◊〉 solâ 〈◊〉〈◊〉, atque 〈◊◊〉〈◊◊〉 surtum 〈◊◊〉〈◊◊〉. A. Gell. l. 11. c. 18.
• * 1.127

  Has 〈…〉〈…〉 intra 〈◊◊〉〈◊◊〉 qui 〈◊〉〈◊〉 ullum, Facts 〈◊◊〉〈◊◊〉—〈◊〉〈◊〉. Dixit Xenocrates, Non 〈◊◊◊◊◊◊〉〈◊◊◊◊◊◊〉 in 〈◊◊〉〈◊◊〉.