of the Families of Israel to the same duties which he promised and resolved upon before them all that is that they in their houses should serve the Lord. That his Exhortation was in the name of God and by Authority from him is evident for he protesteth that he was to say the Lords words to them ver 2. Thus saith the Lord God of Israel That he exhorted them in the name of the Lord to serve God with their families is also manifest Doth he engage that he will serve the Lord So he exhorteth them to do also ver 14. Now therefore fear ye the Lord and serve him in sincerity and truth And again Serve ye the Lord the matter of the duty then is the same expressed in the same words That this exhortation of serving the Lord reached to their families also is apparent from the Argument that he useth to enforce it namely his own example in his house else the strength and reason of it would be lost Would you have it run thus When I do so earnestly perswade counsel and command you to serve the Lord I would not have you to understand me as if this reached to your houses and proper families that ye should there set up conjunct religious duties but I and my house will serve the Lord would not this destroy the very sense and strength of his reasoning But if you take it on the contrary When I perswade you and command you in the name of God to serve him I would have you understand that my meaning is that both you and your houses should be engaged conjunctly to serve God and I exhort you to no more then what I do declare before you all that I will do in my house And so the sense is goo◠〈◊〉 argument strong to move them to it when he dot◠〈…〉 to the * A Lare incipe i. e. à domesticis ac familiaribus initium sumito rectè dicitur in magistratus alienae viâ—ae censores quorum oâ—â—icium est ut in primis suos suorúmque vitam corrigant Erasm Adag Proverb Begin at home and by his own â—â—â—mple influence them into the same practice it being an effectual way to back an exhortation by ones own example doing what we perswade others to do Sic agitur censura sic exempla parantur Cum judex alios quod monet ipse facit Ovid. Fast lib. 6. In his resolution he doth not only shew his zeal in glorifying God by doing him faithful service though all others should forsake him But also and chiefly like a prudent Governour draweth them on to imitate him Beneficioruâ—â— praedictorum commemorationis scopus est ut osten lat extrenae ingratitudinis esse pro tot tantÃsque heneficiis non vicissim Deum colere s qui. Par. in loc of whom they had justly so great an opinion for his vvisdom and piety Eng. Annot. The sum of all this affordeth this Argument for Family Prayer Arg. 1. If Joshua guided by the Spirit of God and upon moral grounds and reasons did promise and resolve that he and his house vvould jointly serve the Lord vvhich includeth prayer also and doth upon the same moral grounds and reasons and in the name of God exhort and command all the Heads and the Governours in Israel and all the people to do the same in their Houses then the same moral grounds and reasons still continuing it is the Duty of all Families jointly to serve the Lord including prayer also But all the parts of the Antecedent are true Therefore it is the Duty of all Families jointly to serve the Lord including prayer also Argument 2. Quod si homines ab injuria poena non natura arcere debet quaenam solicitude vexaret impios sublato suppliciâ—rum metu Quod si poena si metus supplicii non ipsa turpitudo deterres ab injuriosa facinero aque vita nemo est injustus ac incâ—uâ—i potiùs hubendi sunt improbi tum autem qui non ipso honesto movesimus â—eâ—oni viri aliquâ atque fructu callidi sumus non boni Nam quid faciet is homo in tenebris qui nihil timet nisi testem judicem quid in deserto loco nactus quem multo auro spoliare possit imbecillum atque solum Si negabit se illi vitam erepturum aurum ablaturum nunquam ob eam causam negabit quòd id natura turpe judicet sed quod meinat ne emanet id est ne malum habeat O rem dignam in qua non modò docti vetùm etiam agrestes crubescant Cicero de Leg. lib. 1. The Second Topick or Head from whence Family Prayer might be proved to be our duty shall be taken from the Law of Nature In this I shall proceed also by laying down several Propositions by which as by so many steps we might come up to the Argument that will determine it 1. Proposition Man being made by God a rational creature and a voluntary Agent is obliged to take God for his Governour and Ruler the actual existence of a Creature doth necessarily and immediately infer his relation to a Creator as the being of a Son doth the relation of a Father actual creation is the fundamentum or ground of this relation and as it is an absurdity in nature that a Son should be a Son having his being by his Parents under God and should not be obliged to be thankful to them to 〈…〉 them love them and obey them so it is much more absurd that man 〈…〉 a rational being from God and not be obliged to take him for his Goveâ—â—â—â—â— by how much God is greater then our Parents and the first cause of our being And this man is obliged unto antecedently to his own consent yea though he should never consent unto it as a Son is bound to obey his Parents though he should never consent thereto Though to take God for our Ruler in order to salvation our own consent is necessary for God saveth no man against his will nor without his own consent but by his powerful Spirit maketh them willingly consent but as our consent was not necessary nor possible to our own creation so it is not necessary to our obligation and subjection unto God yet if man doth not consent to take God for his Governour he is a Rebel against his Maker and though he do it not he stands bound to do it else obedience to God were not man's duty nor disobedience his sin and then man might act as he list and do what he please and never have any accusation from his own Conscience nor reason to be ashamed of nor afraid of any thing he doth if he can by policy or power escape punishment from men and if they should come to any harm by what they do it would be rather for their silliness and unwariness then for their wickedness or if they do good moved thereunto by their own profit and not by obligation of
obedience to God their Governour it would be attributed to their craftiness rather than their goodness 2. Proposition Man being made by God a rational creature it governed in a way suitable to the nature of such a creature that is by a Law and not meerly by Physical motion nor natural necessity or objects proposed to his sense only Lex est ratio summa insita in natura quae jubet ea quae fucienda sunt prohibet contraria seu regula mensura actuum agendorum vel omittendorum seu neque hominum ingeniis excogitata nec sanctum aliquod populorum sed eternum quiddam quod universum mundum regeret imperandi prohibendique sapientia Altenst Lex Theolog. Si natura confirmatum jus non erit virtutes omnes tolluntur neque silum in homines obsequia sed etiam in Deos ceremoniae religionésque tolluntur jus esset latrocinari jus adulterare jus testamenta falsa supponere si haec suffragiis aut scitis multitudinis probarentur quae si tanta est potentia siultorum sententiis atque jussis ut eorum suffâ—agiis rerum natura vertatur cur non sanciunt ut quae mala perniciosáque sunt habeantur pro bonis salutaribus c. Cicero de leg lib. 1. as bruits and inanimate creatures are if we consider the nature of man we shall discern a necessity and an aptitude in him to be governed by a Law a necessity because in his first estate mutable in his fallen estate corrupt an aptitude because he is rational acting for some end to be attained by such means as are conducible to the same and both end and means to be discerned by reason whereas bruits that neither know the end sub ratione finis nor the means sub ratione mediorum are not capable of moral Government But it is suitable to the nature of man being an understanding and voluntary agent to be ruled by a Law constituting his debitum officii praemii poenae duty unto God his reward if he be obedient his punishment if he walk contrary to that Law prescribing his duty to him Such a Law God hath made for the government of men else no man could be guilty of sin because there would be no such thing as sin for where there is no Law there is no transgression else there would be no such thing as virtue and vice and no such difference of men as good and bad else there would be no need of repentance for any man no need of reproofs and exhortations else there would be no rewards and punishments to be short there would be no Religion in the world 3. Proposition Though all men for some time were without the written Law of God Est quaedam non scripta sed nata Lex quam non didicimus accepimus legimus vâ—â—ùm ex natura ipsa art ipuimus hâ—â—simus expressimus ad quam non dâ—cti sed fâ—cti non instituti sed imbuti sumus Cicero Orat pro Milo which is full and sufficient to salvation and many are without it still yet all men have a law written in their hearts shewing them that good is to be embraced and evil to be shunned and is sufficient to leave them without excuse Besides what is said before the Apostle proveth this Rom. 2.14 by a twofold argument or testimony the first external from the lives of many of the more sober Heathen who did many things contained in and commanded by the Law of God for when the Gentiles which have not the Law do by nature the things contained in the Law these having not the Law are a Law unto themselves The second is an internal testimony v. 15. which shew the work of the Law written in their hearts their conscience also bearing witness and their thoughts the mean while accusing or else excusing one another The very Heathen have been fill'd with fears of punishment after they have committed sin but what need that unless they knew they had transgressed some Law Quae lex est ipsa ratio imperandi prohibâ—ndi quâ—m qui ignorat is est injustus sive est illa scripta uspiam sive nusquam Cicero de leg lâ—â— Promulgatio Legis naâ—uâ—ae est ex hoc ipso quod Deus eam mentibus hominum inseruit naturaliter cognoscendam Aquin. prim secundae Q. 90. Jus naturale est dictamen rectae rationis indicans actui alicui ex ejus convenientia aut discâ—nvenientia cum ipsa natura rationali inesse moralem tuâ— pitudinem â—ut necessitatem moralem ac consequenter ab auctore na urae Deo talem actum aut vetari aut praecipi Grot. de jur bell p. 3. Lex natu ae est lumen d ctamen rationis divinitus inditum in intellectu hominem communibus notionibus ad justi injusti honesti turpis discretionem informans ut quid faciendum sit vel fugiendum intelligat Croc. Syntag. What Law then Not the written Law of God for that they had not Therefore a Law of Nature being for such evils for which they were not exposed to punishment by the Laws of men It is not essential to this Law that it be either spoken or written but it is sufficient that it be some fit signification of the Will of God to man authoritatively instituting what shall be due to God from man and declaring what benefit and good shall redound to him if he do obey and vvhat evil of punishment shall be inflicted upon him if he doth transgress And yet this Will of God is signified and promulged in that God hath engraven such a Law on all mens hearts and imprinted it in their very natures that doth discover such a deformity in some evils that it is to be abhorred and such a beauty in some good that it dictates it is to be embraced There are certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 common notions innate or natural principles known to all men such light and dictates of reason by which when they come to understanding they may see a plain difference betwixt good and evil in some things and conclude that one is commanded by God and the other forbidden and consequently that they are bound to do the one and to avoid the other and withall doth dictate to them that it shall be well with them that imbrace good and punishment shall be inflicted on them that do evil and this signification of the Will of God concerning duty rewards and punishments is the Law of Nature as it is common to all men Lex naturalis est significatio divinae voluntatis quam Deus ipse nostris mentibus inserit Val. Philosop Sacr. 279. though described something otherwise by others 4. Proposition Quae est enim gens aut quod genus hominum quod non habeat sine doctrina anticipationem quandam Decrum cum enim non instituto aliquo aut more aut legâ— sit opiâ—io constituta manâ— atque ad unum omnium firma
thy trust and requireth thy help to the utmost power for their good assist them herein and see that they do it and use thy gifts and parts and knowledg in praying with them that they also by thy example might be induced to this duty and by hearing thee pray in their company may learn to pray also Light of Nature did dictate to the heathen Mariners Jon. 1. that prayer to God was a means to save them in the storm therefore the Master of the Ship the Head of that Society called Jonah from sleep to Prayers and this they did not only severally but conjunctly v. 14. they cried unto the Lord and said We beseech thee O Lord We beseech thee c. and shall the Heathen Master of the Ship do more in that Society whereof he was chief than a Christian Master of a Family in that Houshold Society whereof he is head Moreover 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lores Penates Dii domestici qui domi coluntur Ego Deos Penates hinc salutatum domum devortar Ter. Phorm Vestae vis ad aras focos pertinet itaque in ea dea quae est rerum Custos intimarum omnis precatio sacrificatio extrema est nec longè absunt ab hac vi dâ—i penates sive à penu ducto nomine sive ab eo quod penitùs insident Cic. de nat Deor. l. 2. that the Light of Nature doth dictate that there should be conjunct worshipping of God in mens houses the practice of the Heathen makes manifest they had their houshold gods so call'd because they thought they had the rule over them and their Housholds and the keeping and preserving of their Families though indeed they could not defend themselves nor them that did in their houses worship them as Juno in her speech to Aeolus Gens inimica mihi Tyrrhenum navigat aequor Ilium in Italiam portans victósque penates Yet these Gods they served in their houses and sacrificed to them in which Sacrifice their custom * Godw. Rom. Ant. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Videntur fuisse dii penates qui ad tuendam rem domesticam colerentur De Dieu in Gen. 31.19 was to eat up all that was left at the Offering thinking it an hainous matter to send any of that Sacrifice abroad to their friends or to the poor Of this sort were the Teraphim an Idol or Image made for mens private use in their own houses Laban had such houshold Gods Gen. 31.19 30. Why hast thou stollen away my Gods By this you see that the Light of Nature doth dictate houshold worship to be given to God and the Heathens did it to their false Gods And if you called Christians will not in your houses jointly pray unto the true God let the Heathens stand up as witnesses against you However take this Argument containing the sum of the five foregoing Propositions 2. Arg. If all men are bound to take God for their Ruler governing them by a Law writen in their hearts which doth dictate to them that there is a God and jointly to be prayed unto in mens Families then it is their duty so to do The reason of this is because if they be bound to do it and do it not they sin But all men are bound to take God for their Ruler as in the first Proposition is shewn governing them by a Law as in the second written in their hearts as in the third which doth dictate to them that God is as in the fourth and to be jointly prayed to in their Families as in the fifth Therefore it is their duty so to do For the proof of the last part of the minor Proposition viz. That the Light of Nature doth dictate that Men or Masters of Families ought to pray conjunctly with the Members of their Families consider this Seeing Societies as such are totally dependent upon God and mens gifts are communicative and solemnities are operative nature teacheth us that God ought to be solemnly acknowledg'd worship'd and honour'd both in families and in more solemn appointed assemblies Mr. Baxter Reasons of Christ Rel. part 1. p. 74. If the Light or Law of Nature doth dictate that Masters of Families ought to use all means to prevent the damnation of the immortal Souls in that Domestick Society of which they are Heads and Governours and to further their eternal happiness having opportunities so to do then it doth dictate that they ought to pray conjunctly with them The reason of this is because Prayer is a means made together with them which the Light of Nature doth dictate profitable to prevent their misery and further their happiness as in the fourth Position before laid down and they have opportunities for this means But the Light or Law of Nature doth dictate that Masters of Families ought to use all means to prevent the damnation of the immortal Souls in that Domestick Society whereof they are Heads and Governours and to further their eternal happiness having opportunities so to do For if the Light of Nature doth dictate they ought to take care of their bodies that are mortal it doth tell them they are much more to take care of their Souls which are immortal and must for ever live in happiness or misery as in Position first second and third Therefore the Light or Law of Nature doth dictate that it is their duty to pray conjunctly with their Families and if the Law of Nature doth the Lavv of God doth because the Law of Nature is God's Law Argument 3. The third seat or head of Argument shall be taken from what God is to Families as such in these four Propositions God is the founder of all Families as such therefore Families as such should pray unto him 1. Familia est inter plures pirsonas quae sunt sub unius potestate vel naturâ vel jure subjectae vel societas constituta secundùm naturam quotidiani usus gratia Estque conjugalis patria Herilis Liebent Col. Polit The houshold Society usually is of these three Combinations Husband and Wife Parents and Children Masters or Servants though there may be a Family where all these are not yet take it in its latitude and all these Combinations are from God The Institution of Husband and Wife is from God Gen. 2.21 22 23 24. and of Parents and Children and Masters and Servants and the authority of one over the other and the subjection of the one to the other is instituted by God and founded in the Law of Nature which is God's Law The persons singly considered have not their beings only from God but the very being of this Society as such is also from him and as a single person is therefore bound to devote himself to the service of God and pray unto him so an houshold Society is therefore bound jointly as such to do the same because as such a Society it is from God utriusque est par ratio And hath God
the service of God m Idomne Deo obsequio mancipâ—tâ—e Chem. c. He that thus loves God need not trouble himself how to order and dispose the several words here used his Heart Soul Mind Will whatever he is hath knows understands obtains is all due to God neither is there any thing in the whole world to be valued before God and thus I have given you a lame account what it is to love God c. The Third thing I undertook was demonstratively to prove that it is our indispensible Duty thus to love God It is our indispensible duty thus to love God To love God is our great Natural duty Man would more Naturally love God than himself were it not for Sin Neither Angels nor Men were at first commanded to love God Nature wanted no spur to this Duty The Law of Love was implanted in Nature Thou hast made me O Lord saith Aug. and my heart is unquiet till it come to thee O my heart saith he every Creature expells thee from them and that not without shame that thou mayest goe to God they doe as it were say O miserable wretch why dost thou adhere to me I am not the good which thou requirest O my Soul why dost thou goe thirsting among the Creatures to beg some drops that will rather provoke than quench thy thirst why dost thou leave that everlasting Fountain where thou mayst be perfectly satisfied What canst thou desire that is not fully and perfectly to be had in God n Stella de amore â—ei I shall at present urge no other Demonstration than Christ's Reason in the following verse This is the first and the great Commandment This is the great Command not that any Command of God is small the Commands in Scripture are like the Stars in the Firmament which though to ignorant Persons they are but like twinkling Candles yet are greater than the whole Earth so these Commands that careless persons overlook as inconsiderable are such as without respect unto them there is no salvation I grant there is a difference in the Commands e. g. o Deut. 21.12 and 5.7 The Command about paring the Nayls is of lesser moment than that of having no other God nay in the same kind Christ threatens the Scribes and Pharisees for their Hypocrisie p Mat. 23.23 that they were so exact in tything their Gardens and so remiss in looking to their Hearts but among the Commands and the diversity of them Christ tells us this is the greatest The Jews some of them counted the Command about Sacrifice to be the greatest as is hinted in the Scribe's saying q Mark 12.33 this Command of loving God is more than all whole Burnt-offerings and Sacrifices others counted that of Circumcision to be the the greatest others that of the Sabbath r Engl. Annot. Origen observes 't is well that Christ decides the controversie though the truth is he that willingly breaks the least Commandment will not stick to break the greatest While onely one sin makes us to forbear another for mens lusts cross one another when occasion serves that sin will be ventur'd upon that is now forborn But this upon a manifold account is The great Command Ratione objâ—cti 1. In respect of the Object it is God the chiefest Being the first and chiefest Good What am I Lord saith Augustine that thou commandest me to love thee and threatnest me with misery if I do not love thee This is no small aggravation of the Devil's torments that he cannot love God God may require many things of us but he requires nothing like this of our Love because this is the onely thing wherein we can answer God s Et vicem licet non ex aequo reddere in other things we cannot or we may not render God like for like God created us and gave us our Being but we can do nothing like this for God God preserves us in safety and daily confers innumerable Benefits upon us God delivers from innumerable dangers both of Soul and Body there 's none of all this to be done for God God is infinitely above all such Returns and there are other things wherein we may not render God like for like If God be angry with us we may not be angry with him if he reprove us we must not quarrel with him if God judge us we must not censure him But now God loves us and through Grace we are able to love him again and he loves us and God commands us to love him again 'T is true there 's no equality between God's loving of us and our loving of God God's Love does infinitely overcome ours t Raymundus but yet our love to God speaks Interest and Union the thing loved gives the name to the love Love is but an indifferent Passion till it be united to the thing loved and then it gets a denomination e. g. If the Object be earthly it is an earthly love if sensual it is a brutish love if it be man 't is an humane love if God 't is a Divine love so that by our love we are changed and transformed into a thing more noble or more vile we therefore debase our selves in loving any thing but God there 's nothing else worthy of our love whatsoever we love we give it a kind of dominion over us so that the will loseth its dignity and excellency when it loves inferiour things we are as it were married to that we love Suppose saith Raymundus a poor man of mean stock and no reputation have six daughters they are all equal by birth as to reputation and esteem but they are all differenced by their marriage the eldest marries a Farmer the next a Citizen the third a Knight the fourth a Duke the fifth a King the sixth at Emperour by these marriages there 's a very great inequality So here by the Object of your love you are dignified or debased But there is more yet in God's being the Object of our Love thou shalt love the Lord thy God thy God and therefore thou must love him Give me leave to enlarge a little on this and I will be the briefer in the other Considerations how this is the great Command thou shalt love the Lord Thy God Those things that are ours though they are not alwayes lovely yet we love them our own Children whether of our Bodies or our Minds our own Estates we are more troubled at the loss of any thing wherein our own Propriety is concerned than in all the World besides a small thing of our own is a thousand times more to us than a thousand times as much of anothers we are more concern'd for the cutting off our own Finger than the cutting off another mans Head Propriety doth exceedingly heighten Love But then when there is a specialty upon the Propriety that it is impossible to have the want repair'd e. g. my Child and mine onely Child
of that which is our duty is hardly discerned by us yet there is no man whom the light of nature doth not move to love himself we find a Law of self Preservation stampt upon the whole creation of God it is plainly to be seen in all the Creatures whether animate or inanimate and in man in a special manner To this end God hath placed affections in mans Soul that he might use them as feet to carry him forth readily to that which is good and from that which is evil or hurtful to him Hence it is that when any thing is represented as good there is not only an inclination to it but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pursuing of it when evil and destructive there is not only an aversation but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a flight from it It is said of the prudent man that he foreseeth the evil and hideth himself and of Noah that being moved with fear he prepared an ark And even Christ himself who was altogether void of sin when they sought to destroy him withdrew himself as he did hide himself at another time when they took up stones to cast at him thus he did till the hour was come John 10.18 when he was to lay down his life according to a command that he had received from the Father 2. Although there be no direct and express command saying Thou shalt love thy self yet all the Commands of God do vertually and implicitely enjoyn it No man can comply with that first and great command of loving God with all his heart (g) Diligere Deâ—m est diligere se ergo cum precipitur ut Deum diligâ—mus praecipitur eidem operà ut no metipsos dilâ—â—â—mus Davenantius Psal 19.11 but in so doing he loves himself because in the fruition of God is a mans greatest happiness The like may be said of every other commandment in proportion for as it is good in it self so it will be found to be good for us David had experience of it when he said that in the keeping of them there was great reward And when he prayed that as God was good and did good he would teach him his statutes Yea all the promises and threatnings in the book of God do suppose that man May and Should love himself in the Promises God sheweth us something that is good for us and so draweth us to himself by the cords of a man when he Threatens he shews us something that is evil and bids us fly from present wrath or wrath to come whether he threatens or promiseth it is that we chuse the good and refuse the evil I have set before you life and death Deut. 30.19 blessing and Cursing therefore chuse life It is the will of God that every man should make the (h) Non tam Lex tibi ô homo qâ—à m tu Legi adâ—ersaris â—â—ò 〈◊〉 p o 〈◊〉 est tu conâ—ra illam â—ec contra illam tantùm â—ed eâ—iam cont a re Salv. de Guber Dei lib. 4. Luk 18.19 best choice for himself and every man doth so when he is regulated in it by the will of God the sum which is this that we love him above all and our neighbour as our selves 3. We come now in the third place to lay down four short conclusions about our love to God our Neighbour and our selves 1. Conclu The first is this that as God is to be loved above all things else so he is to be loved for himself There is none good but one that is God None originally independently essentially and immutably good but he and therefore he only is to be loved for himself It was well said by one of the Ancients (i) Bernardus Causa diligendi Deum Deus est modus sine modo diligere The cause of loving God is God himself The measure is to love him without measure 2. Conclu That Creatures may be loved according to that degree of goodness which God hath communicated to them not for themselves but for God Prov. 16.4 who made all things for himself As all waters come from the Sea and go through many places and countries not resting any where till they return to the Sea again So our love if it be right hath its rise in God acts towards several Creatures in due manner and measure but rests in God at last bringing into him all the Glory of that goodness which he hath derived to the Creatures 1 Cor. 10.31 Whatsoever you do do all to the glory of God We may neither love our selves nor our neighbours for our or themselves (k) Amor fruendi quibuscunque crea uris sine amore Câ—eatoris non est à Deo August contra Jul. lib. 4. but for God that God in all things may be glorified I do not say that in every act of love we put forth it is necessary that we actually mind the glory of God but that our hearts be habitually disposed and framed to glorifie God in all 3. Conclu No man can love himself or his neighbour aright while he remains in a state of sin until a man come to himself he cannot love himself or any other man as he ought the reason is manifest from what was said before l Amor Dei quo pervenitur ad Deum non est nisi à Deo Patre per Jesum Christum eum Spiritu Sancto August contr Jul. lib. 4. Gal. 5.22 Eph. 6.23 He doth not he cannot love either in God and for God when the Prodigal came to himself and not till then he said I will return to my Father Love is a fruit of the Spirit and therefore is never found in any who are destitute of the Spirit The grace of Love flows from Faith and therefore the Apostle prayed for the Ephesians that they might have faith and love from God the Father and our Lord Jesus Christ 4. Conclu The most gracious souls on earth though they may and do love God themselves and their Neighbours truly and sincerely yet by reason of the relicts of corruption in their hearts there are many m Qualis est fidei habitus talis est charitatis si fideihabitus esset perfectus Charitatis habitus esset etiam perfectus Camero 1 Thess 3.10 defects in their love to God and much inordinacy in their love to themselves and to their Neighbour As there is always something lacking in our Faith so also in our love We come now to the Question How ought we to love our Neighbour as our selves For the resolution of this question we shall first lay down these two general propositions 1. In the same things wherein we shew love to our selves we ought to shew love to our Neighbour 2. After the same manner that we love our selves we ought to love our Neighbour First In and by the things that we do and may shew love to our selves we ought to shew love to others It is not possible to enumerate all the
laetissimum affectum O securissimum amorem Dei quem Zelus non excruciat quem rivalis delectat sine absynthio sine aloe sine felle totus dulcis consentaneus cordi Nieremb de art vol. p. 336 337. Dost thou not pray alone without God without meeting with God Hadst thou there had thy heart enflamed with the love of God and tasted of the sweetness in communion with God would not this have filled thy heart with love to God and Souls in thy house and burning zeal that they might be partakers of the same Divine refreshments could'st thou hold thy peace after such discoveries while thy poor Family are without or would'st thou no time call them together that they also might experience the same delights that thou hast found As the woman of Samaria call'd her Neighbours Joh. 4.28 29. If thou hadst got some earthly Jewel thou might'st be loth that others should share with thee in the value of it because in earthly things participation causeth a diminution if a sum of money be divided amongst many the more one hath the less will fall to the others share Art thou indeed afraid of this Fear it not There is enough in God for thee and thine too Communication in spirituals causeth multiplication even in him that doth communicate to others If thou bee'st an Instrument to draw thine to the Love of God and to joy and delight in him this would fill thee with the greater joy Methinks then when thou hast been alone and God hath graciously been with thee thou shouldest go down into thy Family with burning love to God and them and say Come my Wife Children Servants leave your work and business for a while There is much sweetness in communion with God There is indeed delight which comes into the Soul by holy fervent Prayer I would not have you feed on husks while there is not only bread but dainties too in seeking God I do not love to see you always mudling in the world and be strangers unto God Come then come away for my Soul doth long that you should tast what I have found Thus thou wouldest think surely with thy self if thou speakest not out to them if thou didst meet with God in secret When it is not so with thee but thou can'st constantly neglect Prayer in thy Family reflect upon thy self whether in this sense thou didst not pray alone that thou didst not find God with thee warming of thy heart Tell me could'st thou be content to eat thy food constantly alone without thy Wife and Children and can'st thou be content to pray alone only As you eat together so pray together also Obj. 3. But I am ashamed to pray with others and that hinders me Answ 1. Ashamed to pray ashamed to do thy duty The more shame for thee Be ashamed to sin and of this shame for it is sinful and is to be lamented and prayed against and striven against and overcome Wilt thou tell God at the Day of Judgment that thou wast ashamed to pray in thy House and Family 2. But why ashamed when you are only with your own Family and those you daily converse withal and are head and chief and governer of 3. It is for want of use set upon the work and you will quickly overcome this Obj. 4. But I am not ashamed of the duty but of my own weakness I have not gifts and parts to manage this duty If I were gifted as other men be I would perform it as other men do Answ 1. Where do you live in London What! an old housekeeper in London or where there hath been much means of Grace and are you so ignorant that you are not qualified to pray in your Family This is your sin and will one sin be pleadable to excuse you from another One of the Ancients of the Parish and plead ignorance are you not asham'd 2. It is not parts and gifts and florid expressions that God looks at but an humble penitent broken and believing heart Have you not this neither If you have not get it quickly or you must to Hell If you have God will accept of such a Sacrifice bring it then 3. Study your sins and wants and mercies and get a sense of all these upon your heart and you will be able to express them in your Family in such a manner as may be more for their profit than the constant omission can be If a man feel himself sick or hungry do you think he could not find words to make his complaint and ask for help Study the Scripture and your own hearts and these will be good prayer-Books to furnish you for the duty Besides by praying you shall learn to pray 4. Do not deceive your self and say it is for want of gifts when it is more for want of a heart and love to the duty To discover this Suppose a Law were made by our Governours that every Master of a Family that doth not pray in his house with his Family shall be cast into the Lions Den What would you do then Would you rather venture your life and be torn in pieces by Lions than set upon this duty with that Knowledg and those Gifts that now you have Would you not find something to say to save your Lives And is not the Law of God as binding as the Laws of men and the Dungeon of Hell as dreadful as the Lions Den Go then set upon your duty Obj. 5. But there are some graceless and wicked persons in my Family that I cannot say we desire this or that spiritual blessing grace Christ c. for I see no ground to judge they desire any such thing Answ 1. Have they no grace and must they not pray that they may have some O cruelty Is he exempted from duty because he is not good or wilt thou say that such must only pray alone and be excluded while such from conjunct prayers Whither will this carry you Even to the shutting of all graceless or at least visibly wicked persons from all prayers in publick Congregations as well as from Family duty But this is so gross that I suppose you will not own it You have no reason then for the other 2. How do you know when you are confessing sin and acknowledging the evil of it but God might affect and break their hearts and they be changed on their knees and so be saved from damnation and will you deny them that means that God may bless for their conversion 3. Do you indeed use all other means to your utmost power to have them better Do you reprove them and shew them the danger they are in and perswade them to turn from sin to God and this with constancy and compassion to their Souls Or do you scruple this too Wilt thou neither pray with them nor speak to them when thou oughtest to do both I doubt it is thy sloth that hinders thee or the wickedness of thy heart and that thou pleadest
this exercise is a thing of greater difficulty to me than such easie Undertakers are aware of and really to perform all the Duties I am to enquire into in a manner well-pleasing to our heavenly Father will cost them and us all more pains than only to read or preach an hour or two upon them which yet might lead into many important concerns of government and obedience Believe it herein we have all need enough of serious and frequent teacbing again and again (a) Heb. 5.12 for our conduct in the Relations whereunto God hath cast us In order then both to my preaching at present and all our future practice as a ground for the Resolution of this Question Question What are the Duties of Parents and Children and how are they to be managed according to Scripture I am directed to the words read Wherein we have the mutual offices of Children and Parents required and virtually at least prescribed with annexed reasons to enforce them severally upon each Relatives which afford this Proposition That God's pleasure and Childrens encouragement should move Christian Children to obedience and Parents to a moderate government in all things Here is a large theme but I shall endeavour as nigh as I can to speak much in a little hoping I shall obtain your pardon though I let slip some considerable Particulars if by some general anticipations and cautions I do in a Sermon decline those numerous special Cases which in a larger Treatise on this Subject might fairly step in and lay claim to some special satisfaction It were an excursion for me now to speak of Children and Parents in any other than the most famous signification * Analogum per se positam stat pro famostore analogato of the words taken not figuratively but properly not for those in a political but natural Relation yet as under the Christian Institution vvhere vve are ever to have regard to our blessed Lord and Master Indeed Children comprehend both sons and daughters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen 46 29. the fruit of the body not excluding grand-children of what age or quality soever as indissolubly bound in duty to those who begot and brought them forth of both sexes Father and Mother the Parents of their flesh (b) Heb. 12.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 23.22 from whom they were originally derived And that the Apostle doth here direct the command to Inferiors before Superiors as in the 18. verse and elsewhere (c) Eph 5.22 6.1 5. to Children before Parents is not that Children and their duties are first in order of nature or time for there are offices of inbred parental love and care before they can be known or observ'd by children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but writing chiefly to children come to the use of reason he begins with them who are subject and ought first to perform duty The anticipation of time here connoting the honour due to Superiors he doth in the first place put those in mind of their duty who are to obey as usually more defective rather than those that have authority over them in this oeconomical conjunction Either in that this office of obedience is less easie and pleasing to our nature than that of parental love which is allur'd to exert it self readily by the right discharge of the former or in that the subjection of children is the foundation on which the good government of Parents doth depend and a means to make themselves ready for that authority which else they will be unfit for as Antoninus lays down the axiom which many of the moralists used viz. You cannot well govern others unless first governed * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For my method then in answering the complicated enquiry before me whiles I follow the Apostle in my Text I shall need no Apology to insist on I. The Duty of Children with the extent thereof urged from that which is most cogent to perswade to it and disswade from the neglect of it II. The Office of Parents enforc'd from the special consideration of that the Apostle suggests to move to it III. The manner and means of managing both offices or discharging both duties more generally and particularly according to the mind of God in his word The two former may be look'd upon as the explication of my Text and Proposition and an exhortation press'd with reasons or motives to the Duties and the last as Directions to perform them I. The Duty of Children with the extent thereof urged from that which is most cogent to perswade to it and disswade from the neglect of it This is express'd and imply'd in the former of the verses I have read to you wherein we have three Particulars to be spoken to 1. The Duty 2. Extent or latitude of it 3. Motive to it 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. The Duty of Children from the precept Children obey your Parents The word imports an humble subjection to their authority and government with a ready performance of what they require it being an explanation of that which in the law is engrav'd with God's own hand honour (d) Exod. 20.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importing how highly they are to be valued and not lightly esteemed In another place it is ye shall fear every man his mother and his father (e) Lev. 19.3 with 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 awful fear being no other than a deep veneration both which are to be fairly read in the acts of genuine obedience for that doth flow forth from a compound disposition of love and fear mixed in an ingenuous child who is readily mov'd to obey in contemplation of that authority and affection implanted in the Parent towards it To speak more distinctly this obedience to Parents may contain in it these four things 1. Reverence 2. Obedience 3. Pious regards 4. Submission The three first of these may be reducible to active and the last to passive obedience 1. Reverence which is a due and awful estimation of their persons as to this relation placed in eminencie above their children to acknowledg them from God himself the Supreme Parent of us all (f) Acts 17.28 the authors preservers and governors of their lives and upon that account to honour them in their hearts speeches and behaviours from an honest desire to please and filial fear to offend them whose children they are of what rank soever they now appear in the world and therefore to comport themselves so in all the actions of their lives before God and men that they render themselves acceptable to their Parents Yea to both of them the law requires reverence to the Mother as well as the Father (g) Levit. 19.3 with 30. the word which is in one verse fear is in another translated reverence to the claim of which the Mother there seems to be favour'd with some kind of priority because Children who have most needed their Mothers in their tender
but for a sin when the greater should take place God hath made his Laws and our Duty to be the means of our own good It is no profaneness but duty to omit that which else would be a duty when a greater is to be preferred God calls it the Sacrifice of a Fool who knoweth not that he doth evil under the name of duty when Sacrifice is preferred before an obedient hearing of Gods Commands Eccl. 5.1 2 3. It was no want of holy zeal in Christ which made him bid the unreconciled leave thy Gift at the Altar and first go and be reconciled to thy Brother and then come and offer thy Gift Matth. 5.24 Some zealous Persecutors Censurers and Dividers now would think I spake like an ungodly person if I should say to them Let your Liturgy and your Prayers and your Worship stay till you have confessed and lamented your injuries to your Brethren and then come and offer your service to God and lift up pure hands to him without wrath and doubting yet is it no more than God often calls for to the hypocritical Jews Isa 1.11 c. To what purpose is the multitude of your Sacrifices when ye come and appear before me Who hath required this at your hands to tread in my Courts Bring no more vain Oblations Incense is an abomination to me When ye spread forth your hands I will hide mine eyes when ye make many prayers I will not hear your hands are full of bloud Wash you make you clean Relieve the oppressed Isa 58.2.3 c. They seek me daily and delight to know my ways as a Nation that did righteousness and forsook not the Ordinances of their God they ask of me the Ordinances of Justice they take delight in approaching to God Wherefore have we fasted and thou seest not Have we afflicted our Soul and thou takest no knowledge Ye fast for strife and debate and to smite with the fist of wickedness Ye shall not fast as this day to make your voice to be heard on high Is it such a fast that I have chosen a day for a man to afflict his Soul to bow down his head as a bull-rush and to spread sackcloth and ashes under him Wilt thou call this a fast and an acceptable day to the Lord Is not this the fast that I have chosen to loose the bands of wickedness and to let the oppressed go free and that ye break every yoke Is it not to deal thy bread to the hungry and that thou bring the poor that are cast out to thy house When thou seest the naked that thou cover him and that thou hide not thy self from thy own flesh Then shall thy Light break forth as the Morning and thy health shall spring forth speedily and thy righteousness shall go before thee the glory of the Lord shall be thy reward Then shalt thou call and the Lord shall answer thou shalt cry and he shall say Here I am It is a point that our Lord Jesus layeth a great stress upon He purposely healeth on the Sabbath day and tells the censorious Pharisees The Sabbath was made for man and not man for the Sabbath that is the end which is man's good is to be preferred before the means nay it is no means and so no duty which is against it He defendeth his Disciples for getting themselves food as they passed in the Corn-fields and he teacheth them the lawfulness of the Priest's labour on the Sabbath and of David's eating of the Shew-bread and at two several times doth tell them that God will have Mercy and not Sacrifice and biddeth them go learn what that meaneth Mat. 4.13 and Mat. 12.7 And it is not only Pharisees but many better men who have need to go learn the meaning of that Sentence The meaning i◠this that caeteris paribus the great duties of the Law of Nature are to take place before the positive Institutions God's Institutions are for man's good whatever is a duty is also a means to the happiness of man and pleasing of God which is the end of all Love to God and 〈◊〉 greater than all the instituted means of them as such therefore 〈◊〉 no duty which is no means or is against the Instituter's end Preaching and Prayer must be omitted for some works of love and humane good Discipline is a duty when it is a means to the end for which it is ordained But when it would hinder or destroy that end the reputation of Religion and the glory of God's Holiness and the Churche's good it is no duty but a sin To omit a Sacrament to break the Rest of the Lord's day to forbear the Sacred Assemblies may be a duty when the good of men requireth them Ordination is a duty when it is a means to its proper end But if it were pleaded against those ends and order set against the thing ordered even the work of the Ministry the case would be altered When men mistake and mis-time and mis-place God's Institutions to the excluding of the great Moral duties which are their end and perswade men to that as a part of Religion which would certainly do more hurt than good they scandalously drive men away from Religion Thus imprudent scandalous Professors can backbite and reproach others and make them odious and destroy Christian Love and Peace and Concord on pretence of Zeal for Order Government Ceremonies Forms or for this or that Mode of Discipline or Worship not having learned what this meaneth I will have Mercy and not Sacrifice nor that Forms and External Institutions were made for man and not man for them And yet I know that this will not justifie the Familist or Hypocrite who thinks that he may do any thing to save his flesh Do you think it is not a scandal to Turks or other Infidels tempting them to deride or hate Christianity to find the Papists placing their Merits in hurtful Pilgrimages which waste that time which should be spent and in a multitude of unprofitable Ceremonies and in unwholesome food and injuries to health under the Names of Abstinence and Mortification By this Rule they may next perswade us that it will please God if men famish or hang themselves and consequently if they do so by others For we must love our Neighbour but as our selves God himself hath made all our Religion so suitable to our good that he expecteth not that we should take any thing for our duty but what he giveth us Evidence in the thing or security by his promise shall be our gain He that worketh upon self-love and winneth man by a Saviour and a glorious reward and proveth the goodness of all his Word and ways as to our happiness hath instituted none of his Ordinances to our hurt The Apostles had their power only to Edification and not the Destruction or hurt of Souls 2 Cor. 10.8 and 13.10 Let all things be done to Edifying 1 Cor. 14.26 is a word of greater comprehension
let him reprove me To give and take reproofs is a Dictate of the Law of Nature whereby every man is obliged to seek the Good of others and to promote it according to their ability and opportunity The former is directed by that love which is due unto others the latter by that which is due unto our selves which two are the great Rules and give measure to the Duties of all Societies whether Civil or Spiritual Wherefore it doth not evacuate a Reproof or Discharge him who is reproved from the duty of attending unto it that he by whom it is managed is not Righteous yea is openly wicked For the Duty it self being an effect of the Law of Nature it is the same for the substance of it by whomsoever it is performed Yea oft-times such Moral or rather immoral Qualifications as render not only the Reprover less considerable but also the Reproof it self until thoroughly weighed and examined obnoxious unto prejudicate Conceptions do occasion a greater and more signal Exercise of Grace and Wisdom in him that is reproved than would have been stirred up had all things concurred unto the exact Regularity of the Reproof However it is desirable on many accounts that he who Reproves us be himself a Righteous person and be of us esteemed so to be For as such a one alone will or can have a due sense of the evil reproved with a right Principle and End in the Discharge of his own Duty so the minds of them that are reproved are by their sense of his Integrity excluded from those insinuations of evasions which prejudices and Suggestions of just causes of Reflections on their Reprover will offer unto them especially without the exercise of singular Wisdom and humility will all the Advantages of a just Reproof be lost where the allowed practice of greater sins and evils than that Reproved is daily chargeable on the Reprover Hence is that Reflection of our Saviour on the useless Hypocritical Diligence of men in pulling the mote out of their Brother's eyes whilst they have beams in their own Mat. 7.3 4 5. The Rule in this Case is If the Reprover be a Righteous person consider the Reprover first and then the Reproof if he be otherwise consider the Reproof and the Reprover not at all II. The Nature of a Reproof is also to be considered and this is three-fold for every Reproof is either Authoritative or Fraternal or merely Friendly and occasional Authoritative Reproofs are either 1 Ministerial or 2 Parental or 3 Despotical 1. There is an especial Authority accompanying Ministerial Reproofs which we ought especially to consider and improve Now I understand not hereby those Doctrinal Reproofs when in the Dispensation of that Word of Grace and Truth which is profitable for Correction and Reproof 2 Tim. 3.16 they speak and exhort and rebuke the sins of men with all Authority Tit. 2.15 but the occasional Application of the Word unto individual persons upon their unanswerableness in any thing unto the Truth wherein they have been instructed For every Right Reproof is but the orderly Application of a Rule of Truth unto any Person under his miscarriage for his healing and recovery Where therefore a Minister of the Gospel in the Preaching of the Word doth declare and Teach the Rule of Holy obedience with Ministerial Authority if any of the Flock committed to his charge shall appear in any thing to walk contrary thereunto or to have transgressed it in any offensive Instance as it is his Duty the discharge whereof will be required of him at the great Day particularly to apply the Truth unto them in the way of private personal Reproof so he is still therein accompanied with his Ministerial Authority which makes his Reproof to be of a peculiar nature and as such to be accounted for For as he is thus commanded as a Minister to Exhort Rebuke Admonish and reprove every one of his charge as occasion shall require so in the doing of it he doth discharge and Exercise his Ministerial Office and Power And he that is wise will forego no considerations that may give efficacy unto a just and due Reproof especially not such a one as if it be neglected will not only be an aggravation of the evil for which he is reproved but will also accumulate his guilt with a contempt of the Authority of Jesus Christ Wherefore the Rule here is The more clear and evident the representation of the Authority of Christ is in the Reproof the more Diligent ought we to be in our Attendance unto it and compliance with it He is the great Reprover of his Church Rev. 3.19 All the use Power Authority and efficacy of Ecclesiastical Reproofs flow Originally and are derived from him In Ministerial reproofs there is the most express and immediate Application of his Authority made unto the minds of men which if it be carelesly slighted or proudly despised or evacuated by perverse cavillings as is the manner of some in such cases it is an open evidence of an Heart that never yet sincerely took upon it his Law and Yoke These things are spoken of the Personal Repoofs that are given by Ministers principally unto those of their respective Flocks as occasion doth require wherein I shall pray that our Lord Jesus Christ the great Shepherd of the Sheep would yet make us all more Faithful and diligent as the season wherein we live doth abundantly require it But moreover Church-censures in Admonition and Excommunication have the nature and ends of Ministerial reproofs But the handling of their nature and use with the Duties of those persons who justly fall under them and the benefit which they may reap thereby is too long and large a subject to be here diverted unto 2. Authoritative reproof is Parental Reproof is indeed one of the greatest and most principal Duties of Parents towards Children and without which all others for the most part do but pamper them unto slaughter and Ruine Neglect hereof is that which hath filled us with so many Hophni's Phinease's and Absolom's whose outragious wickednesses are directly charged on the sinful lenity and neglect in this matter even of godly Parents And indeed whereas some Parents are openly vicious and debauched even in the sight of their Children in a sensual neglect and contempt of the Light of Nature whereby they lose all their Authority in reproving as well as all Care about it and whereas the most have so little regard unto sin as sin whilst things are tolerably well in outward concerns that they neglect the reproof of it as such and many through a foolish contemptible prevalency of fond Affection will take no notice of the sinful follies extravagancies and miscarriages of their Children until all things grow desperate with them but sooth up and applaud them in such effects of Pride Vanity and Wantonness as ought to be most severely reproved in them the woful and dreadful degeneracy of the Age wherein we live owes it self
much unto the horrible neglect of Parents in this Duty That Parental reproof is a Duty taught by the Law of Nature confirmed in the Scripture enjoyned under severe threatnings and penalties exemplified in Instances of Blessings and Vengeance on its Performance or neglect rendred indispensably necessary by that Depravation of our Natures which works in Children from the womb and grows up in strength and efficacy together with them I should not need to prove if it lay directly before me it being a matter of universal acknowledgment I shall only say that whereas there is on many accounts an immediate impress of Divine Authority on Parental reproofs that which Children ought to consider and know for themselves is that a continuance in the neglect or contempt of them is a token that seldom fails of approaching temporal and eternal Destruction Prov. 30.17 3. Authoritative reproof is Despotical namely that of Governors Rulers and Masters of Families This also partakes of the Nature of those foregoing and being a Duty founded in the Law of Nature as well as enforced by positive Divine commands casts a peculiar obligation to obedience on them that are so reproved And where Servants regard not sober and Christian reproofs as the Ordinance of God for their good they lose the advantages of their condition and may be looked upon as unsanctified Sufferers in a state of Bondage which hath an especial Character of the first curse upon it 2. Reproof is Fraternal or such as is mutual between the members of the same Church by vertue of that especial Relation wherein they stand and the obligation thence arising unto mutual watchfulness over each other with Admonitions Exhortations and Reproofs As this is peculiarly appointed by our Saviour Mat. 18.15 in confirmation of the Ordinance in the Church of the Jews to that purpose Lev. 19.17 and confirmed by many Precepts and Directions in the New Testament Rom. 15.18 1 Thes 5.14 Heb. 3.12 13. Chap. 12.15 16. So the neglect of it is that which hath lost us not only the benefit but also the very nature of Church Societies Wherefore our improvement of Rebukes in this kind depends much on a due consideration of that Duty and Love from whence they do proceed For this we are by the Royal Law of Charity obliged unto the belief of where there is not open evidence unto the contrary And whereas it may be those things for which we may be thus reproved are not of the greatest importance in themselves who that is wise will by the neglect of the reproof it self contract the open guilt of contemning the Wisdom Love and Care of Christ in the Institution of this Ordinance III. And Lastly Reproofs are Friendly or occasional such as may be Administred and managed by any Persons as Reasons and Opportunities require from the common Principle of universal Love unto mankind especially towards them that are of the Houshold of Faith These also having in them the entire Nature of Reproofs will fall under all the ensuing Directions which have a general respect thereunto If then we would duely make use of and Improve unto our Advantage the Reproofs that may be given us we are seriously to consider the nature of them with respect unto those by whom they are managed for all the things we have mentioned are suited to influence our minds unto a regard of them and compliance with them 2. The matter of a Reproof is duely to be weighed by him who designs any benefit thereby And the first consideration of it is whether it be true or false I shall not carry them unto more minute Distribution of the Substance and Circumstances of the matter intended of the Whole or Part of it but do suppose that from some Principal consideration of it every Reproof as to its matter may be denominated and esteemed true or false And here our own consciences with due Application unto the Rule are the proper Judge and Umpire Conscience if any way enlightned from the Word will give an impartial sentence concerning the Guilt or Innocence of the Person with respect unto the matter of a reproof And there can be no more infallible evidence of a miscarriage in such a condition than when Pride or Passion or Prejudice or any corrupt Affection can either out-brave or stifle that compliance with a just reproof which Conscience will assuredly tender Rom. 2.14 If a Reproof as to the matter of it be false or unjust and so judged in an unbiassed Conscience it may be considered in matter of Right and of Fact In the first case the matter may be true and yet the reproof formally false and evil In the latter the matter may be false and yet the reproof an acceptable duty 1. A Reproof is false in matter of right or formally when we are reproved for that as evil which is indeed our duty to perform So David was fiercely reproved by his Brother Eliab for coming unto the Battel against the Philistines ascribing it to his Pride and the Naughtiness of his Heart whereunto he only replied What have I done Is there not a Cause 1 Sam. 17.28 29. And Peter rebuked our Lord Jesus Christ himself for declaring the Doctrine of the Cross Mark 8.33 And so we may be reproved for the Principal Duties that God requireth of us And if men were as free in reproving as they are in reproaching we should not escape from daily rebukes for whatever we do in the worship of God Now though such reproofs generally may be looked on as Temptations and so to be immediately rejected as they were in the cases instanced in yet may they sometimes where they proceed from Love and are managed with moderation be considered as necessary cautions to look heedfully unto the Grounds and Reasons we proceed upon in the Duties opposed at which others do take offence 2. If the Reproof be false in matter of Fact wherein that is charged on us and reproved in us whereof we are no ways guilty three things are to be considered that it may not be unuseful unto us I. The Circumstances of the Reprover as 1 Whether he do proceed on some probable mistake or 2 Credulity and easiness in taking up reports or 3 On evil groundless surmises of his own or 4 From a real godly jealousie which hath been imposed on as easily it will be by some appearances of Truth Without a due Consideration of these things we shall never know how to carry it aright towards them by whom we are reproved for that whereof we are not guilty 2. Consider aright the difference between a Reproof and a Reproach for they may be both false alike and that whereof we are reproved have no more truth in it than that wherewith we are reproached Yea we may be honestly reproved for that which is false and wickedly reproached with that which is true so Augustin calls the Language of the Maid unto his Mother about drinking of Wine durum convitium though the
we are capable in Time or unto Eternity was indelibly implanted upon our Natures and indispensably necessary unto that Society among our selves with the great end of our joynt living unto God for which we were made All the mutual evils of mankind whether of Persons or of Nations designed or perpetrated against one another are effects of our fatal Prevarication from the Law of our Creation Hence Cain the first open violent transgressor of the Rules and bounds of Humane Society thought to justifie or excuse himself by a Renunciation of that Principle which God in Nature had made the Foundation of a Political or Sociable life with respect unto Temporal and Eternal ends Am I saith he my Brother's keeper Gen. 4. Yea God had made every man the keeper of his Brother so far as that they should in all things in their opportunities and unto their Power seek their good and Deliverance from Evil. In those things which are good unto us those which are Spiritual and Eternal have the Preeminence These nothing can prejudice but Sin and Mortal evils whose prevention therefore in one another so far as we are able is a Duty of the Law of Nature and the prime effect of that Love which we owe unto the whole Offspring of that one Blood whereof God hath made all Nations And one of the most effectual means for that end are the reproofs whereof we treat And the Obligation is the same on those that give them and those to whom they are given with respect unto their several Interests in this Duty Wherefore to neglect to despise not thankfully to receive such reproofs as are justly and regularly given unto us at any time is to contemn the Law of our Creation and to trample on the prime effect of Fraternal Love Yea to despise Reproofs and to Discountenance the discharge of that Duty is to open a Door unto that mutual hatred and dislike which in the sight of God is Murder See Lev. 19.17 with 1 Joh. 3.15 Let us therefore look to our selves for there is no greater sign of a degeneracy from the Law and all the ends of our Creation than an unwillingness to receive reproofs justly deserved and regularly administred or not to esteem of them as a blessed effect of the Wisdom and goodness of God towards us 2. Whereas the light of Nature is variously obscured and its directive power debilitated in us God hath renewed on us an Obligation unto this Duty by particular Institutions both under the Old Testament and the New The Truth is the efficacy of the Law of Creation as unto Moral Duties being exceedingly impaired by the entrance of sin and the exercise of Original native love towards mankind being impeded and obstructed by that confusion and disorder whereinto the whole state of mankind was cast by sin every one thereby being made the enemy of another as the Apostle declares Tit. 3.3 not being cured by that coalescency into evil Societies which respects only Political and Temporal ends the discharge of this Duty was utterly lost at least beyond that which was merely Parental Wherefore God in the Institution of his Church both under the Old Testament and the New did mould men into such Peculiar Societies and Relations as wherein way might be made meet again for the exercise thereof He hath so disposed of us that every one may know every one whom he is obliged to reprove and every one may know every one whom he is obliged to hear And as he hath hereby cured that confusion we were cast into which was obstructive of the exercise of this Duty so by the Renovation of positive commands attended with Instructions Directions Promises and Threatnings enforcing the giving and receiving of Reproofs with respect unto Moral and Spiritual ends he hath relieved us against that obscurity of Natural light which we before laboured under Should I go to express the Commands Directions Exhortations Promises and Threatnings which are given in the Scripture to this purpose it would be a work as endless as I suppose it needless to all that are conversant in the Holy Writings It may suffice unto our present purpose that there being an express institution of God for the giving and taking of Reproofs and that an effect of infinite Goodness Benignity and Love towards us not thankfully to receive Reproofs when it is our Lot to deserve them and to have them is to despise the Authority of God over us and his gracious Care for us When therefore it befalleth any to be justly and orderly reproved let him call to mind the Authority and love of God therein which will quickly give him that sense of their worth and excellency as will make him thankful for them which is the first step unto their due Improvement 3. A due consideration of the use benefit and advantage of them will give them a ready admission into our minds and affections Who knows how many Souls that are now at rest with God have been prevented by Reproofs as the outward means from going down into the Pit Unto how many have they been an occasion of conversion and sincere turning unto God How many have been recovered by them from a state of backsliding and awakened from a secure sleep in sin How many great and bloody sins hath the perpetration of been obviated by them How many snares of Temptations have they been the means to break and cancel What revivings have they been to grace what disappointments unto the snares of Satan who can declare The Advantage which the Souls of men do or might receive every day by them is more to be valued than all earthly Treasures whatever And shall any of us when it comes to be our concern through a predominancy of Pride passion and prejudice or through cursed Sloth and Security the usual means of the defeatment of these advantages manifest our selves to have no interest in or valuation of these things by an unreadiness or unwillingness to receive Reproofs when tendered unto us in the way and according to the mind of God But now suppose we are willing to receive them it will be enquired in the last place what Considerations may further us in their due Improvement and what Directions may be given thereunto An Answer to this enquiry shall shut up this Discourse And I shall say hereunto 1. If there be not open evidence unto the contrary it is our Duty to judge that every Reproof is given us in a way of Duty This will take off offence with respect unto the Reprover which unjustly taken is an assured entrance into a way of losing all benefit and advantage by the Reproof The reason why any man doth regularly reprove another is because God requireth him so to do and by his command hath made it his Duty towards him that is reproved And do we judge it reasonable that one should neglect their Duty towards God and us and in some degree or other make himself guilty of our
you lay foundations right and deep How can it be imagined much less expected that unprepared and estranged Souls from God and Christ should face the challenges and terrors or escape the dangers of a dying day vvhat can support the confidence of that man vvho is dispirited by the deserved rebuke buffettings of an exasperated because a guilty conscience for conscience is the mouth of God and speaks his mind and vvhat speaks othervvise in point of charge or censure is rather ignorance than conscience and by his order and commission and in his name and Majesty vvhips the careless soul It is impossible to still the cryes of guilt and vvrath It is far more easie for us to charm and stupifie the man than truely cure him He that is negligent of the main affair is like to bear the smartings of his ovvn voluntary vvounds and the more voluntary our negligence appears to be to our awakened consciences when startled by gripes and fears of death the less cause will there be for help and pity All fears arising from an unconverted state have God to back and sharpen them because they are truly grounded on God's professed resolution and legal comminations to bring those fears on them by vvhom they are deserved So that our only vvay to cure and quell these fears is to remove their Cause by giving up our selves to God the Father to knovv him love him and live to him and to delight our selves in God's Image Presence and Favour in his Son Jesus Christ more than in all the treasures and delights of lovver things to knovv the Lord that bought us and to serve him in righteousness peace and joy in the holy Ghost vvith confidence to commit our selves to his tendred conduct government and protection and entertain him vvith all sutableness of apprehension affection and conversation to all his excellencies offices and appearances to ansvver all his kindnesses cost and care with all such faithful fruitful chearful conversations as God Christ determined and designed in man's Redemption Eph. 1.4 Yea to be ruled assisted and refreshed by vvhat the Spirit of Grace and Holiness and Wisdom hath done for us and is sent from the Father and the Son to perfect and compleat in us to live the Life of Faith and Holiness and endeavour to spend our daies in the delightful hopes and fore-tasts of and ripenings for and hasting to or hastning as the vvord imports * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 3.12 your everlasting state of Joys and Glory to make the unseen vvorld the exercise poise and spring of your most vehement desires most vigorous pursuit and most inviolable satisfaction and in a vvord to vvalk in all due conscience of your trust and charge to God the Father Son and Holy Spirit to others and your selves in all things to think and speak and do as in the sight of God relation to him and special interest and delight in him and not through ignorance enmity and sloth to let the Devil Flesh or World mortifie your delight in God your motions tovvards affections to and resolutions for God And hearken not to those discouraging thoughts and jealousies of God and Christ vvhich your grand enemy the Prince of lies and darkness is ready to abuse you vvith Where hath God told you that the vvilling thoughtful painful Soul though much distemper'd and imperfect shall be rejected by him For vvhen the Son protests so solemnly against rejecting such as come he speaks his Father's heart Jo. 6.37 40. And I profess vvhen I most seriously consider the terms tenour of the covenant of Grace I am much confirmed in this that all grounded jealousies suspitions discouragements as to our hopes of everlasting happiness can only fix upon our voluntary rejecting of God and Christ and holiness and Heaven And though many things may humble us and ought to do it yet nothing can implead our Title to the purchased possession nor our comfortable hopes at death vvhen once our vvills are sixt on Christ and vvell resolved for him and prevail upon our lives for vvalking vvorthy of our great Vocation We have no impossible conditions imposed on us especially if vve consider Gospel-assistances indulgence and encouragements for vvhen vve knovv our vvay as God hath shevved it us in Christ and have our hearts inclined and fixt for God vve are but to exert vvhat strength and povver vve have to serve and please our God and proportionably to our abilities and advantages to vvait upon God for more according to his instituted vvays and methods Improvements are but required to be proportionable to our Talents and he that brought ten Talents to his Lord had more than one or tvvo at first to make improvement of I do indeed believe the Lavv * By the Law of the Nature I â— ean God's revealed will as Ruler objectively signified in the nature of things within us and without us concerning our Duty and Rewards or Punishments and this Law is written upon and discovered by our own capacity constitution our relations to God and others and our fâ—rniture and advantages from what we are encompâ—ssed and intrusted with in the whole firme of Nature of Nature yet in force though novv incorporated into the Lavv of Christ and that the Decalogue is yet in force to bind and rule us and never look to see its abrogation proved till they that hold this abrogation can demonstrate that the Father lost his Right Throne of Government by the appearance of his Son and that Christ acted not as his Fathers Delegate and for his Glory and that Grace vvas not designed and directed to the reparation of declined Religion in the vvorld but that God was so prodigal of his Pardon and Indulgence as to grow regardless of his Government But yet that Law is one thing and this Covenant another thing For the Covenant of Grace respected those distempers perplexities disadvantages and supposed them and was suited to them in its Tenders and Provisions for which it did design Relief And now our terms of Life are not so strict as those on vvhich God dealt vvith healthful sound and innocent Adam for novv sincere and prevalent Faith and Love and Holiness shall reach those Consolations after Death vvhich once viz. antecedently to Christ's undertaking and compleating satisfaction they could not do and therefore if your insincerity and fundamental unpreparedness for your change be that which starts and feeds your fears labour to be sincere and faithful in Covenant-making and Covenant-keeping and you may be sure of this that Death will lose its sting and victory and thereupon its fearful looks when Sin hath lost its Throne and when God and Christ have got your hearts and life-to come concernments influence and rule your purposes projects and pursuits It is with relation to our manifold temptations wants and weaknesses and all despondencies and discouragements consequent thereupon that Christ hath undertaken to be our great High
Whatever you say of God you may put an onely to it God so loves every gracious Soul as if he had no other Person to bestow his Love upon therefore thou must so love God as if there were nothing else in the world to bestow thy love upon Alas what 's thine to day as to outward things may be none of thine to morrow thou canst not say so of God God once thine and for ever thine But perhaps you will say Were God mine you should need to say no more to inflame my heart to love him Propriety in God! could I attain this I had enough This is it I wait for I pray for I think nothing too much for it I onely fear I shall never attain it the very comforts of my Life are imbitter'd for want of it To this I answer we cannot shake off God's Soverainty over us nor Propriety in us this you will grant God is and will be Thy God Thy Lord thy Sovereign Thy Commander let thy carriage be what it will the vilest wretches in the World cannot sin themselves from under God's dominion But there 's no comfort in this Well then I will therefore add thou that mournest after propriety in God God is thy God thy gracious God and Father thy God in Covenant thy God in mercy and loving kindness Do'st thou unfeignedly desire to love God then thou may'st be sure God loves thee for God loves first u 1 Joh. 4.19 Do'st thou not out of choice prefer the Service of God before all other Service then you shall abide in the love of God w Joh. 15.10 Brethren Love God as if he were peculiarly yours and you 'l thereby have an evidence that he is peculiarly yours It is reported of one that continued a whole night in Prayer and said nothing but this x Deus meus omnia mea Avend p. 382. My God and my All or God is Mine and all is Mine repeating this a thousand times over Let this be the constant breathing of thy Soul to God My God my All. 2 Ratione ordinis dignitatis 2. This is the first and great command in respect of order and dignity This is the great command because we must place this before all others in the very y In intimo cordis Anselm yelk of the heart as the only foundation of piety whatsoever is taught in the Law and in the Prophets flows from this as from a fountain grows upon this as upon a root z â— use If I forget not this is somewhere Augustin's Metaphor this is to the other commands as the needle to the thred it draws all after it 3 Ratione debiti 3. This is the first and great command in respect of obligation To love God is so indispensable that let me with Reverence say God cannot dispence with it As God first bestows his love upon us before any other gift and then whatever he gives afterwards he gives it in love So God requires that we first give him our hearts our love and then do all we do out of love to God Sometimes God will have mercy and not sacrifice divine duties shall give place to humane nay sometimes duties to God must give way to duties to a beast a Luk. 14.5 but however duties to God and Men may be justled to and fro yet there is not any duty can warrant the intermitting of any love to God so much as one moment 4 Ratione materiae 4. This is the first and great command in respect of the matter of it Love to God is the most excellent of all graces b 1 Cor 13.13 love among the graces is like the Sun among the Stars which not only inlightens the lower world but communicates light to all the Stars in the Firmament So love to God does not only its own office but the offices of all other Graces The Apostle names four graces that are necessary to government which love doth all their offices e. g. beareth all c 1 Cor. 13.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 candâ—r lenitas patientia Melanc in loc things i. e. love parteth with something of its right beareth the weaknesses of friends to preserve concord believeth all things i. e. candidly makes the best interpretation of all things is not distrustful or suspicious upon light and frivolous occasions hopeth all things that is gently waits for the amendment of that which is faulty endureth all things that is patiently bears injuries c. If you except this is spoken of love to men I readily answer that surely love to God for whose Image in men and command concerning men we love them will do greater things 5 Ratione amplitudinis 5. This is the first and great command in respect of the largeness of it This requires the whole man the whole heart the whole soul the whole mind the whole strength whatever else we entertain some other room may be good enough for it let the heart be kept for Gods peculiar presence Chamber God requires the whole Soul all the inferior powers of the Soul our whole life must be spent in the love of God This command reaches the whole mind God expects that we should in Judgment reason down every thing into contempt that should pretend a loveliness to justle out God 6. This is the first and great command in respect of its capacity 6 Ratione capacitaâ—â— because it contains all commands no man can love his Neighbour unless he love God and no man can love God but he must observe all his Commandments Origen makes enquiry how the Commands about legal purification may be reduced to the love of God every command of God hath its peculiar obligation but this Law of love hath a super-ingagement over them all e. g. Men may accept and commend several duties to them that have not one drop of love in them e. g. If I give bread to one that is ready to famish or Physick to one that is dangerously sick these things do good according to their own Natures and not according to the good will of the giver Alas Man needs relief and catcheth at it and never examines the heart or and whence it comes but now God is infinitely above needing any thing from us it is his gracious condescention to receive any thing from us and therefore God never accepts of any thing we do but what is done out of love to him 7. This is the first and great command in respect of the difficulties of it 7 Ratione difficultatis because through our infirmities not to mention worse we cannot presently love God the prime difficulty is the spirituality of it This wisdom (d) Prov. 24.7 is too high for foolish Sinners Though it is most rational yet it is the most spiritual and consequently the most difficult part of Religion Some commands may be observed without special grace as all the outside of Religion Yea
by persevering in faith and holiness to the end the last by being brought through faith in our Lord Jesus Christ and repontance from dead works to the same blessed communion 2 Goodness which is the object of love being more or less in this or that subject we may and ought to love (m) Ille justè sanctè vivit qui idoneus rerum aestimator est August Jam. 1.17 more or less according to the degrees wherein every one excells another God is the giver of every good and perfect gift as there are divers kinds of good gifts so divers degrees of them 1. There are natural gifts and abilities as Wisdom and Understanding in several matters which are very beneficial to mankind and therefore God threatens it as a judgment that he will take away the Honourable Man and the Councellor Isa 3.3 and the Cunning Artificer and the Eloquent Oratour Such persons as are qualified with gifts of this kind are to be loved according to the degree in which they excel 2. There are also moral endowments by which men do become more fit for humane Society and nigher to the kingdom of God than other men these vertuous dispositions are very lovely things in any man and the more he excells in them Mar. 10.21 the more we are to love him Christ himself who never misplaced his affections looking on such a person is said to have loved him 3. There are gracious and holy qualifications of the soul from a more than common work of the spirit upon the hearts of men These are the best gifts and for these we ought more especially to love men and that according to the degree wherein they excel as David was wont to let out his love to the Saints that are in the earth and to the excellent Psal 16.3 (n) Ego dico me neque esse Zuinglianum neque Lutheranum neque Calvinianum neque Bucerianum sed Christianum Lutherum quidem atque Zuinglium Bucerum Calvinum Bullingerum Martyrem tanquam egregia Spiritûs Sancti organa veneror atque suspicio c. Zanchius Tom. 7. pag. mihi 262. Although a man be not so like us in this or that point of opinion or practice yet if he be more like God than such as are we should give him the preheminence in our love 3 As to the signs and effects of our love in bestowing temporal good things although the general rule must be observed by us (o) In omnibus communiter naturam diligamus quam Deus fecit Lombardus Gal. 6.10 Mat. 25 34 35 36. 1 Tim. 5.8 to do good to all yet there are some specialties in the case which must also be observed by us 1 They that are oppressed with the greatest and extremest necessity are to be considered by us before such as are not so deeply distressed if one man be so poor that he cannot subsist unless he be relieved by us we ought to extend our charity to him before another who although he be poor is not in that degree of poverty 2 Though we ought to do good to all yet the poor members of Jesus Christ ought in a special manner to be regarded by us As Christ expects this at the hands of all that bear his name so he takes particular notice of what is done to them as done to himself and will greatly reward the kindness that is shewn to the least of his Brethren with a Come ye blessed another day 3 They (p) Vult cognatos viduarumad monendos officii ut illas ad Ecclesiam non amandent Bez of our own house and such as are near to us in blood are caeteris paribus to tast the effects of our love in this kind before others and in proportion to these they that are our near Neighbours and our own Countrymen 4 Although they who are enemies to God and us cannot well expect that we should and though we be not bound to shew our love to them in doing good to them Equally with others who are God's friends and servants yet there is more due to them by the will of God than we are ordinarily willing to allow or some think we are bound to bestow upon them for I cannot assent to them who would restrain the duty of doing good to our enemies to cases of (q) In articulo necessitatis Aquin. 2.2 Quest 25. Art 8. Luke 6.35 Act. 14.17 Rom. 2.4 Rom. 12.21 Prov. 25.21 extreme necessity as if we were bound only to keep them from perishing Christ proposeth God's example to us who is kind to the unthankful and the evil so kind as not only to give them rain hut fruitful seasons thereby filling their hearts with food and gladness and therefore his goodness to them is called the riches of his goodness And we may be well assured that when the Apostle charged the Romans not to be overcome of evil but to overcome evil with good (r) Per panem aquam intellige omne victûs genus ut alias inscriptura omne beneficii genus quo eum juvare poteris Mercerus in locum 1 John 2.3 1 John 3.14 1 John 4.20 Isa 58.3 4 5. Mar. 12.33 Hos 11.4 he intended that they should spend greater store of that kind of ammunition in order thereunto than some of them then I fear than most of us now are willing to allow We have now seen a little and but a little of the duty that is required of us in this great commandment yet enough to convince us that in many things we offend all Let us humble our selves that we have been so little in observing of it and endeavour to come up to a more full and exact performance of the duties therein required this will be a good evidence of our love to God which we cannot so well make out to our selves or others to be sincere by any other way or means as by this If we love not our brethren whom we have seen how shall we think we can love God whom we have not seen without this all our external performances in Religion will signifie nothing with God All our hearing praying fasting and whatever else it be will be of little or no account with him The Apostle calls the way of love an excellent way it is an excellent way to overcome enemies and make them friends This was the way God took to overcome us he drew us with the cords of a man with bonds of love and he prescribes the same way to us O let us try and see whether more may not be done in this than any other way (ſ) Vincit malos pertinax bonitas nec quisquam tam duri infestique adversus diligenda animi est ut etiam vi tractus bonos non amet Sen. de Benef. lib 7. Eph. 4.16 Col. 2.2 This hath been an approved way the primitive Christians tryed it and found it a good way What made way for the Gospel through the world how came Christians to
our Enemies This likewise draws the heart to a just indignation Zeal and Compassion The very matter we Sing doth abundantly sweeten this Duty Nay further 1. Singing is the musick of Nature The Scriptures tell us the Mountains Sing Jer. 44.23 The valleys Sing Psal 65.13 The trees of the wood Sing 1 Chron. 16.33 Nay the Air is the Bird's Musick room where they chant their musical notes 2. Singing is the Musick of Ordinances Augustin reports of himself Aug lib. 3. conf cap. 6. Bâ—za That when he came to Millain and heard the people Sing he wept for joy in the Church to hear that pleasing Melody And Beza confesses That at his first entrance into the Congregation and hearing them sing the 91 Psalm he felt himself exceedingly comforted and did retain the sound of it afterwards upon his heart The Rabbies tell us That the Jews after the feast of the Passeover was celebrated they sang the 111 Psalm and the five following Psalms and our Saviour and his Apostles sang an HYMN immediately after the Blessed Supper Mat. 26.30 Mat. 26.30 3. Singing is the Musick of Saints 1. They have performed this duty in their greatest numbers Psal 149.2 2. In their greatest straits Isa 26.19 3. In their greatest flight Isa 42.10 11 4. In their greatest deliverances 5. In their greatest plenties Isa 65.14 In all these changes Singing hath been their stated duty and delight And indeed it is meet that the Saints and servants of God should Sing forth their joyes and praises to the Lord Almighty Every Attribute of him can set both their Song and their Tune 4. Singing is the Musick of Angels Job tells us The Morning Stars Sang together Job 38.7 Now these Morning Stars as Pineda Pineda comment in Job tells us are the Angels to which the Chaldee Paraphrase accords naming these Morning Stars Aciem Angelorum an host of Angels nay when this heavenly Host was sent to proclaim the Birth of our dearest Jesus they deliver their message in this raised way of duty Luke 2.13 They were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 delivering their messages in a laudatory Singing the whole Company of Angels making a Musical Quire Nay in Heaven there is the Angels joyous Musick Creaturarum Psalmus est Stella they there sing Hallelujahs to the most High and to the Lamb who sits upon the Throne Rev. 5.11 5. Singing is the Musick of Heaven The glorious Saints and Angels accent their praises this way and make one harmony in their state of blessedness Ibi nil nisi laus Dei nisi amor Dei Aug. and this is the Musick of the Bride-Chamber Rev. 15.3 The Saints who were tuning here their Psalms are now Singing there Hallelujahs in a louder strain and articulating their joys which here they could not express to their perfect satisfaction here they laboured with drowsie Hearts and faltering Tongues But in glory these impediments are removed and nothing is left to jar their joyous celebrations Now thirdly we come to shew the Vniversal practice of this Duty Singing Psalms and Spiritual Songs to God is not more sweet than Oecumenical It hath been always the way of Saints thus to express their joy in the Lord. This Duty hath been practised 1. By all varieties of Persons 1. By Christ and his Apostles as hath been shown Mat. 26.30 The glorious Sun and Stars have shined in favour upon this joyous Service and left their practice of it upon Record The Supernal and upper Orders of the World have not been too high for this Spiritual Harmony 2. Godly Princes have glorified God in this Duty 2 Chron. 29.30 Their Thrones have not raised them above this Spiritual service King Jehoshaphat assaults his enemies not only with the brandishing of his Sword but with the Singing of his Song 2 Chron. 20.21 Princes who have swayed regal Scepters have sang Spiritual Songs and have minded the Quire as well as the Crown David not only takes the Scepter into his hand to rule the people but takes the Harp into his hand to sing the praises of the Lord. 3. Worthy Governours Nehemiah takes care that as soon as the wall of Hierusalem was set up Singers should be appointed to perform this part of God's Worship Nehem. 7.1 These Eminent Magistrates held not only the reins of Government but lifted up those hands which held them with the voices in Singing the Praises of God Magistracy is a spur not a curb to Duty I need not mention Ethan Heman and Asaph Eminent and Worthy Men engaged in this pleasing service 2 Chron. 5.12 4. Holy Prophets They did not only prophesie of things to come but they practised Duties for the present more especially this And as David pens Prophetical so he sings Musical Psalms and professes his dying and his singing Air should both expire together Psal 146.2 Psal 146.2 This Duty should lye by him on his Death-bed and as Moses in the 32 Chapter of Deuteronomy he will close up his life with a Swan-like with a Saint-like Song So the 22 Chapter of the second of Samuel was a song of Thanksgiving for manifold mercies a little before his death 5. The body of the People As Singing is not too low for Kings so not too choice for Subjects the whole multitude sometimes engaged in the harmony Then Israel Sang this Song Numb 21.17 The Peoples voice may make melody as the lesser birds contribute to the Musick of the Grove their chirping notes filling up the harmony 6. Eminent Fathers Basil Basil August lib. 9. Conf. cap 6. Non discumbitur priusquam Oratio ad Deum sit c. Tertul. calls the Singing of Psalms Spiritual incense Augustine was highly commendatory of this service and assures us Ambrose and Athanasius were coincident with him in this particuler 7. Primitive Christians and here I shall only mention what Tertullian relates of the practice of those times he lived in When we come to a feast saith he we do not sit down before there is Prayer and after the meal is past one cometh forth and either out of the Holy Scriptures or else from some composure of his own begins a Spiritual Song 2. In all Ages This service of Singing to God was soon started in the World Moses the first Penman of Scripture he both Sung a Song and Penned a Psalm as we hinted before In the Judges time Deborah and Barak Sang a Triumphant Song Judg. 5.1 2 c. During the time of the Kings of Judah the Levites sang the praises of God in the Sanctuary A little before the Captivity we find the Church praising God in Singing Isa 35.2 In the time of the Captivity Israel did not forget the Songs of Zion though they were in Babylon Psal 126.2 After their return from Captivity we soon find them return to this joyous Service Neh. 7.1 their long Exile had not banished this Duty Towards the close of their Prophets prophesying the Church is again engaged in
this part of God's Worship Zeph. 3.15 17. In the beginning of the Christian Aera when the Gospel first made the World happy with its glorious shine we find the primitive Christians much taken up in this Duty Cyprian in his Epistle to Donatus Nec est hora Convivii Caelestis gratiae immunis Sonet Psalmis convivium Sobrium Cypr. adviseth That there may not be an hour of feasting without some Heavenly grace and let every sober feast be accompanied with Singing of Psalms And Chrysostome in his Commentary on the 41th Psalm admonishes all persons Countrey-men Marrines Weavers c. to sing Psalms and spiritual Songs Estius cries out Take notice of the custome of the Primitive Christians who did not only sing Psalms and Hymns in their publique Assemblies but in their private Families Eusebius relates That Plinius Secundus in an Epistle he wrote to Trajan the Emperour makes mention that the Christians of those times being gathered together before day Sang Hymns and Praises to Christ as to a God This was about the year 98 after the birth of our Saviour Those early and more pure times rejoyced in this Duty Nicephorus tells us that Chrysostome caused Psalms to be Sung for the suppression of the Arrian Heresie And Ruffin witnesseth That Basil commanded the people to meet for the pouring out of their prayers to God and for singing of Psalms to the Most High The worthy Junius informs us That the Eastern Church from the time the Sun of Righteousness arose in the East did propagate the practice of Singing of Psalms to successive Generations And Paulinus testifies Per omnes penè Occidentis provincias manasse refert Paulin. That this practice overspread every Province of the Western Church Holy Ambrose so zealously pressed this Duty of Singing Psalms that he would not allow times of persecution to be a sufficient excuse for the neglect of it But the Empress Justina raging against Ambrose He commanded the Common people to lye in the Church and there Sing Psalms and Hymns according to the practice of the Oriental Christians that they might not be sensible of their sorrows or tediousness And this Custome prevailed in after times and was scattered in other places the Churches in other parts imitating this Worthy Practice This then was the Genius of the primitive Times In the middle times of the Church Rabanus Maurus and Gregory the Great mention this service with great approbation and speak liberally of the practice of it But since the Reformation the universal practice of the Reformed Churches give free suffrage to the Duty of Singing Psalms and I need not cite Zanchy c. to give in their testimony our judgments being best discovered by our practises 3. In all places Moses praiseth God by singing in the Wilderness throughout the 15th Chapter of Exodus David practises this Duty in the Tabernacle Psal 47.6 Solomon in the Temple Psal 10.12 Jehosaphat in the Camp 2 Chron. 20.21 Christ and his Apostles in a particular Chamber Mat. 26.30 And Paul and Silas in an uncomfortable Prison Act. 19.25 We may say of Singing as the Apostle speaks of Prayer 1 Tim. 2.8 I will saith he that men pray every where lifting up holy hands Thus every place is now Commodious for lifting up pure voices and pure hearts to the Most High Where devout Christians meet in any convenient place to sing praises to the Lord they make up a Heavenly Quire 4. In all Conditions 1. In a time of chearfulness and inward joy The Apostle James commands us then to take the advantage of singing Psalms Jam. 5.13 Holy Singing is the best Exertion of inward rejoycing Joy may excite must not stifle this Duty A dilated heart is fittest for a raised voice 2. In a time of affliction Paul and Silas sang in Prison a place of sorrow and confinement Acts 16.25 A chain might bind their feet but not their tongue while others sleep they sing and turn their Dungeon into a Chappel Holy singing can nobilitate every Duty and raise it to a better Notion 3. In a time of Fear When some would press Luther with the dangers the Church was in and what a black Cloud hung over Zion he would presently call for the 46th Psalm to be sung and he thought that Psalm was a charm against all fears whatsoever And since Quemadmodum est emnium Deus olim uterque Sexus adâ—ibebatur ad laudes Dei canendas Rivet Importunas in Ecclesia lâ—quacitates Apostoli Domini in Ecclesiis Magistri med stiae gravitatis reprimore studentes ut mulieres in ipsis Caâ—erent sepien in coâ—cilio permiserunt Isid Pelus this Psalm is called Luther's Psalm his sacred spell against invading Fears 5. By all Sexes Miriam sings a Song to God Exod. 15.21 as well as Moses Rivet well observes God is the Lord of both Sexes and therefore both may sing his praises Every Sex may tune their hearts to proclaim their Thanksgivings to God And so Deborah may sing her song as well as Barak Judg. 5.1 Holy singing befits the Female as well as the Masculine Tongue though Women may not speak yet they may sing in the Church there is no silence imposed on them in this particular Rivet here takes notice Women are not to be driven from joining in Divine praises when the Apostle enjoyns singing of Psalms and Hymns upon all believers Col. 13.16 And here Isidore Polusiota well interposes Although the holy Apostles those masters of modesty will not permit womens loquacity and the loudness of their Tongues yet in the greatness of their Wisdom they do permit the loudness of their Voices in singing forth the praises of the Almighty Thus He. Women though they are removed by Apostical command from the Desk or Pulpit yet they are not debarr'd the Quire to join in that Harmony where God's praises are elevated And now we come to speak of that Honour which God hath put upon this Heavenly Duty And this will appear in three things viz. 1. God hath Honoured this duty with glorious appearances This we find upon record in 2 Chron. 5.13 And it came to pass as the Trumpeters and Singers were as one to make one sound to be heard in praising and thanking the Lord and when they lift up their voice with Trumpets and Cymbals and Instruments of Musick and praised the Lord saying For he is good for his mercy endureth for ever Then the House was filled with a Cloud even the House of the Lord. The Cloud was a certain sign of Divine presence in those times A Cloud to rain blessings a Cloud because Divine brightness would over-power human sight a Cloud not to darken Service but to denote the certainty of God's approach 2. With Eminent Victories This we find upon record 2 Chron. 20.21 22. And when he had consulted with the people he appointed Singers unto the Lord that they should praise the Beauty of Holiness as they went out before the Army and to say
Praise the Lord for his mercy endureth for ever And when they began to sing and to praise the Lord set ambushments against the Children of Ammon Moab and Mount Seir which came against Israel and they were smitten Israel's success follows Israel's singing If the people of Israel will look to their Duty God will look to their Enemy and lay that Ambush which shall ensnare and overthrow their power 3. With Evident Miracles This we find upon Record Acts 16.25 26. And at midnight Paul and Silas prayed and sang praises to God and the prisoners heard them and suddenly there was a great Earth-quake so that the Foundations of the prison were shaken and immediately the doors were opened and every ones hands were loosed Behold here an eminent Miracle Prisons saluting the Prisoner's Liberty Paul and Silas singing set God on working and if their Tongues were loosed in Duty their hands shall be loosed for Liberty Singing like praying can work wonders Lorinus observes Angelicà peculiari â—peâ—d Sâ—lâ—tio Vinculorum accidit Lorin Case that the prisoners Chains were taken off and their bands loosed by the peculiar power and work of Angels And now I come to the main Case How we may make melody in our hearts to God in Singing of Psalms Answ 1. We must sing with understanding We must not be guided by the Tune but the Words of the Psalm we must mind the Matter more than the Musick and consider what we sing as well as how we sing The Tune may affect the fancy but it is the Matter affects the heart and that God principally eyes The Psalmist adviseth us in this particular Psalm 47.7 and so doth the Apostle 1 Cor. 14.15 Otherwise this sweet Duty would be more the work of a Chorister than of a Christian and we should be more delighted in an Anthem of the Musician's making then in a Psalm of the Spirit 's making A Lapide observes that in the Text 1 Cor. 14.15 the word understanding is Maschil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 profound judgment We must sing wisely if we will sing gratefully we must relish what we sing In a word we must sing as we must pray now the most rude Petitioner will understand what he prays 1 Cor. 14.15 If we do not understand what we sing it argues carelesness of Spirit or hardness of Heart and this makes the Service impertinent Upon this the worthy Davenant cries out Facessunt Boatus Papistarum qui Psalmos in Templis reboant sed linguà non intellectu Dav. Non clamans sed amans cantat in aure Dei Aug. Adieu to the bellowing of the Papists who sing in an unknown Tongue God will not understand us in this Service which we understand not our selves One of the first Pieces of the Creation was Light and this must break out in every Duty 2. We must sing with affection Love is the fulfilling of this Law It is a notable saying of Augustine It is not Crying but Loving sounds in the Ears of God In Isa 5.1 It is said I will sing to my Beloved The pretty Child sings a mean Song but it delights the Mother because there is love on both sides It is love not skill makes the Musick and the Service most pleasing When we go about this Work we must lay our Book before us a heart full of love The Primitive Christians sang Hymns to Christ whom they entirely loved Love indeed is that ingredient which sweetens and indulcorates every Service 3. We must sing with real Grace This the Apostle admonishes us Col. 3.16 It is Grace not Nature sweetens the Voice to sing We must draw out our Spices our Graces in this Duty The Hundred forty four thousand which were Elected and Glorified Saints sang the New song Rev. 14.3 Singing is the tripudiating of a gracious Soul Gratia est devotionis radix Gorran Gorran well notes That Grace is the Root of true Devotion Wicked men only make a noise they do not sing they are like crackt Strings of a Lute or a Viol they spoil they do not make Musick The Righteous rejoice in the Lord Psal 33.1 The Raven croaks the Nightingale sings the Tune As God will not hear Sinners when they pray so neither when they sing the singing of Wicked men is disturbance not obedience Indeed the Saints singing is a more solemn Ovation Praising Him who causeth them to triumph in Christ 2 Cor. 2.14 The Saints above sing their Hallelujahs in Glory and the Saints below must sing their Psalms with Grace Fashion Puppets as you please they cannot sing it is the alive Bird can chirrup that pleasing noise 4. We must sing with excited Grace Not only with Grace habitual but with excited and actual the Musical Instrument delights not but when it is plaid upon In this Duty we must follow Paul's advice to Timothy 1 Tim. 4.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stir up the Grace that is in us and cry out as David Psalm 57.8 Awake Love awake Delight The Clock must be pluckt up before it can guide our Time the Bird pleaseth not in her Nest but in her Notes the Chimes only make Musick while they are going Let us therefore beg the Spirit to blow upon our Garden that the Spices thereof may flow out when we set upon this Joyous Service Cant. 5.16 God loves active Grace in Duty that the Soul should be ready trim'd when it presents it self to Christ in any Worship 5. We must sing with spiritual joy Indeed singing only makes joy articulate it is only the turning of Bullion into Coyn as the Prophet speaks to this purpose Isa 65.14 Isa 65 14. Singing is only the triumphant gladness of a gracious heart a softer Rapture We must sing as David danced before the Ark 2 Sam. 6.15 with shouting and rejoycing in God We sing to Christ And Dr. Bound observes There is no joy comparable to that we have in him this is joy unspeakable and full of glory Joy must be the Selah of this Duty 6. We must sing with Faith This grace only puts a pleasingness upon every service if we hear the Word must be mixt with Faith Heb. 4.2 if we pray it must be the prayer of Faith Jam. 5.15 We must bring Faith to Christ's Table or else as Austin saith Dormit Christus si dormit Fides Dormit Christus si dormit Fides Aug. if Faith sleeps Christ is likewise asleep and so Faith must carry on this Ordinance of Singing especially there must be a credence in the Hallelujahs above we must believe that the Saints here are only tuning their Instruments and the louder Musick will be above that in glory there will be such pleasing sounds which the Apostle tells us 1 Cor. 2.9 No Ear ever heard 7. We must sing in the Spirit As we must pray in the Spirit Jude v. 20. so we must sing in the Spirit the Spirit must breathe as well as Grace act or the Voice sound in this Duty
premised my work shall be to shew what use and respect Baptism has unto this benefit of obtaining remission of Sins by Jesus Christ I shall do it in these considerations 1. First that God hath ever delighted to deal with his Creatures in the way of a Covenant that we might know what to expect from him and might look upon our selves as under the firmer Bonds of obedience to his blessed Majesty In a Covenant which is the most solemn transaction between Man and Man both parties are engaged God to us and we to God It is not meet that one party should be bound and the other free therefore both are bound to each other God to Bless and we to Obey Indeed in the first Covenant the debitum poenae is only mentioned because that only took place Gen. 2.17 In the day thou eatest thereof thou shalt surely dye But the other part is implied and it doth in effect speak thus much Do and Live Sin and Dye 2. Secondly because the first Covenant was broken on our part God was pleased to enter into a second wherein he would manifest the glory of his Redeeming grace and pardoning Mercy to fallen Man this was brought about in Christ 2 Cor. 5.19 God was in Christ reconciling the world to himself and therefore this second Covenant is called a Covenant of Peace as being made with us after the breach and when Man was obnoxious to the wrath of God Isa 54.10 The Covenant of my Peace shall not be removed Man needeth such a Covenant and God appeased by Christ offereth it to us 3. Thirdly In this Covenant of Peace the Priviledges and Duties are suited to the State in which man was when God invited him into Covenant with himself Man was fallen from his Duty and obnoxious to the wrath and displeasure of God and therefore the new Covenant is a Doctrine of Repentance and Remission of Sins What is Preach the Gospel to every Creature Mark 16.16 is in Luk. 24.47 That Repentance and Remission of sins should be Preached in his Name among all Nations for that is the Gospel or the new Remedial Law of our Lord Jesus Repentance to heal us and set us in joint again as to our Duty Remission of Sins to recover us into God's favour both these benefits we have by the Redeemer Acts 5.31 Him hath God exalted to give Repentance and Remission of Sins to Israel he giveth the one simply and both giveth and requireth the other so that by the New Covenant Remission of Sins is conveyed to all true Penitents Fourthly More distinctly to understand the tenour of this New and second Covenant we must consider both the Duties and the Priviledges thereof for in every Covenant there is ratio dati accepti there is something promised and given and something required and usually the Promise consists of somewhat which the Party is willing of and the Duty or Condition required of that to which he is more backward and loath to submit so in the Covenant of Grace in the Promise God respects man's want in the Duty his own Honour Every man would have pardon and be saved from Hell but God will have subjection even corrupt Nature is not against desires of Happiness these God makes use of to gain us to Holiness All men readily catch at Felicity and would have Impunity Peace Comfort Glory but are unwilling to deny the Flesh to renounce the credit profit or pleasure of Sin or to grow dead to the World and worldly things Now God promiseth what we desire on condition that we will submit to those things that we are against as we sweeten bitter Pills to Children that they may swallow them the better they love the Sugar though they loath the Alloes so doth God invite us to our Duty by our Interest Therefore whosoever would enter into the Gospel-state must resolve to take the Blessings and Benefits offered for his Happiness and the Duties required for his Work Indeed accepting of the Benefits is a part of the Condition because we treat with an invisible God about a happiness that lieth in another World but 't is but part there are other terms and therefore we must draw nigh with a true heart in full assurance of Faith Heb. 10.22 With a true heart resolving upon the Duties of the Covenant in full assurance of Faith depending upon God's Word that he will give us the blessings Fifthly The Priviledges are two Pardon and Life these are the great Blessings offered in the New Covenant you have them both together Acts 26.18 To turn them from darkness to light and from the power of Satan unto God that they may receive forgiveness of sins and inheritance among them that are sanctified by Faith These two Benefits are most necessary the one to allay the Fears of the guilty Creature and the other to gratifie Desires of Happiness which are natural to us the one to remedy the misery incurr'd by Sin and the Fall of Man the other to establish our true and proper Felicity in the everlasting enjoyment of God the one to ease our Consciences and support us against troubles of mind the other to comfort us against the outward troubles and afflictions which sin hath introduced into the World In short the one to free us from deserved Punishment the other to assure us of undeserved Blessedness the one importeth Deliverance from Eternal Death and the other Entrance into Eternal Life Sixthly The Duties thereof do either concern our first entrance into the Christian state or our Progress therein Our Lord representeth it under the Notions of the Gate and the Way Mat. 7.14 Strait is the Gate and narrow is the Way which leadeth into Life Other Scriptures deliver it under the notions of making Covenant and keeping Covenant with God making Covenant Psal 50.5 keeping Covenant Psal 25.10 Psal 103.18 The Covenant must not only be made but kept I. As to entring into Covenant with God there is required true Repentance and Faith Mark 1.15 Repent and believe the Gospel Repentance respects God as our end Faith respects Christ as the great means or way to the Father Acts 20.21 Repentance towards God and Faith in our Lord Jesus Christ God is our end for Christ died to bring us to God 1 Pet. 3.18 and Christ is our way John 14.6 and whole Christiany is a coming to God by Christ Heb. 7.25 Now in our first entrance Faith and Repentance are both mixt and it is hard to sever them and show what belongs to the one and what to the other at least it would perplex the Discourse Both together imply that a man be turn'd from a life of Sin to God by Faith in Christ or a renouncing the Devil the World and the Flesh and devoting and dedicating our selves to God 1. A Renouncing of the Devil the World and the Flesh for these are the three great Enemies of God and our Salvation Eph. 2.2 3. In time past ye walked according to
the Course of this World after the Prince of the power of the Air the Spirit that works now in the children of disobedience among whom also we had our conversation in the lusts of the flesh fulfilling the desires of the flesh and of the mind There all our Enemies appear abreast the Devil as the Grand deceiver and principal of all wickedness the World with its Pleasures Honours and Profits as the Bait by which it doth deceive us and steal away our hearts from God and pervert and divert us that we should not look after the one thing necessary the Flesh is that Corrupt Inclination in us which entertains and closeth with these Temptations to the neglect of God and the wrong of our own Souls this is very importtnate to be pleased and is the proper internal cause of all our mischief for James 1.14 Every man is inticed and drawn away by his own lust These must be renounced before we can return to God for till we put away our Idols we cannot incline our hearts to the true God Josuah 24.23 And these are the great Idols by which our hearts are estranged from him When God is laid aside self interposeth as the next Heir and that which we count self is the flesh Many wrong their own Souls but never any man hated his own flesh That which feeds the flesh is the World and the Devil by proposing the Bait irritateth and stirreth up our affections Therefore we must be turned from Satan to God we must be delivered from the present evil World we must abstain from fleshly Lusts for God will have no Co-partners and Competitors in our hearts 2. A devoting and giving up our selves to God Father Son and Holy Ghost as our God 2 Cor. 8.3 and Rom. 6.13 As our owner by Creation Psal 100.3 And by Redemption 1 Cor. 6.19 20. As our Soveraign Lord Jer. 24.8 Isa 26.13 Other Lords besides thee have had dominion over us c. As the fountain of our life and blessedness Psal 31.14 I trusted in the Lord I said thou art my God Lam. 3.24 The Lord is my portion saith my Soul therefore will I hope in him Psal 119.57 I have said thou art my Potion therefore I will keep thy Precepts II. As to our Progress and Perseverance which is our walking in the narrow way and shews the sincerity and heartiness of our consent in making the Covenant And besides this is not the work of a Day but of our whole Lives we have continual need of coming to God by Christ Here three things are required 1. As to the Enemies of God and our Souls there must be a forsaking as well as a renouncing the Devil must be forsaken we must be no more of his party and confederacy we must resist stand out against all his batteries and assaults 1 Pet. 5.8 9. the World must be overcome 1 John 5.4 5. and the flesh must be subdued and mortified Gal. 5.24 that we be no more governed by the desires thereof and if we be sometimes foiled we must not go back again but renew our Resolutions and the drift of our lives must still be for God and Heaven 2. As to God to whom we have devoted our selves we must love and please and serve him all our days Luke 1.75 we must make it our work to love him and count it our happiness to be beloved by him and carefully apply our selves to seek his favour and cherish a fresh sense of it upon our hearts and continue with patience in well-doing Rom. 2.7 till we come to the complete sight and love of him in Heaven 1 John 3.2 3. You must always live in the hope of the coming of Christ and everlasting glory Tit. 2.3 looking for the blessed hope and Jude v. 21. looking for the mercy of our Lord Jesus unto eternal life As we did at first thankfully accept of our recovery by Christ and at first consent to renounce the Devil the World and the Flesh and resolve to follow God's counsel and direction we must still persevere in this mind and use his appointed means in order to our final happiness The sum then of our Christianity is that we should by true Repentance and Faith forsake the World the Flesh and the Devil and give up our selves to God Father Son and Holy Ghost that he may take us for his reconciled Children and for Christ's sake forgive all our sins and by his Spirit give us grace to persevere in those Resolutions till our full and final happiness come in hand Seventhly This Covenant consisting of such Duties and Priviledges God hath confirmed by certain visible Ordinances commonly called Sacraments as Baptism and the Lord's Supper both which but in a different manner respect the whole tenour of the Covenant For as the Covenant bindeth mutually on God's part and ours so these Duties have a mutual Aspect or Respect to what God does and what we must do on God's part they are a Sign and a Seal on our part they are a Badge and a Bond. 1. On God's part they are sealing or confirming Signs as Circumcision is called a sign or seal of the righteousness which is by faith Rom. 4.11 that is of the grace offered to us in Christ so is Baptism which came in the Room of Circumcision Col. 2.11 12. In whom ye are circumcised buried with him in Baptism Surely the Gospel-Ordinances signifie as much grace as the Ordinances of the legal Covenant if Circumcision was a Sign and Seal of the Righteousness which is by Faith a or pledge of God's good will to us in Christ so is Baptism so is the Lord's Supper they are a Sign to signifie and a Seal to confirm to represent the Grace and assure the grant of Pardon and Life As for instance Baptism signifies Pardon and Life so does the Lord's Supper Matth. 26.28 29. That for our growth and nourishment this for our imitation Baptism is under our consideration at present that it hath respect to remission of Sins the Text is clear for it and so are many other Scriptures It was Ananias his Advice to Paul Acts 22.16 Arise and be Baptized and wash away thy sins and call on the Name of the Lord. So Ephes 5.26 That he might sanctifie and cleanse us by the washing of water through the Word The washing represents the washing away the guilt and filth of sin it signifies also our Resurrection to a blessed and eternal Life Baptism saveth by the Resurrection of Christ 1 Pet. 3.21 Well then it is a sealing Sign When God promised longer life to Hezekiah 2 Kings 20.8 he said What shall he the sign that the Lord will heal me So when he promiseth pardon and life to us What shall be the sign that the Lord will do this for us Baptism is this sign a witness between us and God Gen. 31.48 This heap is a witness between thee and me 2. On our part they are a Badge and a Bond to oblige us to the
Duties of the Covenant a Badge of the profession and a Bond to engage us to the Duties which that Profession calls for As the Apostle speaks of Circumcision That whosoever is circumcised is a debtor to the whole Law Gal. 5.3 binds himself to the observances of Moses So a Christian by being baptized becomes a Debtor not to the Flesh to live after the flesh c. Rom. 8.12 And 't is called an Answer towards God 1 Pet. 3.21 the answer supposes the demands of the Covenant and so 't is an undertaking faithfully to perform the Conditions required of us a Vow or an Obligation whereby we reckon our selves bound to dye unto Sin and to live unto Righteousness through Jesus Christ our Lord Rom. 6.11 It bindeth us chiefly to the Duties that belong to our entrance as the Lord's Supper doth more directly to the Duties which belong to our progress it bindeth us to a true belief of the Gospel or an acceptance of Christ and consent to the Covenant of Grace to renounce the Devil the World and the Flesh and to give up our selves unto God and therefore the Baptismal Covenant by which we are initiated into Christianity is exprest by our being Baptized in the Name of the Father Son and Holy Ghost Matth. 28.19 which implies a giving up our selves to them in their distinct personal Relations To the Father that we may return to him and obey him as our rightful Lord that we may love him and depend upon him as the Fountain of all our good and all-sufficient happiness and prefer his favour before all the sensual pleasures of the World We are Baptized in the Name of Christ that we may believe in him accept him as our Saviour and Redeemer expecting to be saved by his Merits Righteousness and Intercession from the Wrath of God and Guilt of Sin and eternal Death To the Holy Ghost as our Guide Sanctifier and Comforter that he may free us from Sin change us into the image and likeness of Christ and lead us into all truth and godliness and comfort us with the sense of our present interest in God's love and the hopes of future glory Eighthly These visible confirming Ordinances give us great advantages above the Word and bare proposal of the Covenant 1. As these sealing Signs are an expression of God's earnest and sincere respect to our Salvation God hath opened his mind in his Word concerning his love and good will to Sinners in Christ and he hath also added his Seal that the Charter of his Grace might be more valid and authentick It argueth the goodness and communicativeness of God to give notice in his Word but his solicitousness and anxious care for our good to give visible assurance in the Sacraments as being willing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over and above to satisfie the Heirs of Promise If a man be more than ordinarily cautious to make all sure it is a sign his heart is upon the thing Surely 't is a great condescension that God would dispose his grace into a Covenant-form but 't is a further condescension that he would add Seals which needed not on his part but he added them to give us the more strong consolation Nudum pactum a naked Promise is not so valid and authentick as when Articles of Agreement are put into a formal Instrument and Deed of Law and that sign'd and seal'd and interchangeably delivered this breeds more confidence and security on both sides God's Word certifieth us of his good will but when he is pleased to make a formal Indenture of it and to sign it and seal it it doth breed more assurance in our minds that his Promises are made with a real intent to perform them and bindeth us the more firmly to God when besides our naked Promise there is a kind of Vow and Oath on our part solemnly entered into by Baptism 2. There is this Advantage in the Sacraments above the Word that they are a closer Application The Word speaks to all promisâ—uously as inviting the Sacraments to every one in particular as obliging By the Word none are excluded from the Grace offered upon God's terms Go preach the Gospel to every Creature but by the Sacraments every one is expresly admonished of his Duty The Object revealed in the Word is like the Brazen Serpent which without difference was exposed to the Eye of all that whosoever looked upon it might be healed but the same Object offered in the Sacraments is like the blood sprinkled on the Door-posts that every man might be assured that his Family should be in safety Now the reason of this difference is because things propounded in the Word are like a Treaty between God and us or an offer and a debating of matters till the parties do agree But Sacraments are not of use till both sides have agreed upon the Conditions of the Covenant In Adults at least the Word conduceth to the making of the Covenant but Sacraments suppose it made therefore the Word universally propoundeth that which in the Seals is particularly applied Now those things do not affect us so much which are spoken indifferently to all as those that are particularly applied to our selves because they stir us up to a more accurate care and endeavour to fulfil the Duty incumbent upon us The Conditions are propounded in the Word Repent and believe and I will pardon and give thee eternal life But the Sacraments suppose an Actual consent that thou hast done or undertaken so to do and then God comes and saith Take this as an undoubted pledge that thou shalt have what I have promised which doth more encrease our Hope and perswade our Duty 3. By these Sealing Signs we are solemnly invested into a right to the things promised as when we are put in possession of what we have bargained for by due formalities of Law This is my Body that is our solemn Investiture into the Priviledges purchased by Christ's Crucified Body A Believer receiveth Christ in the Word John 1.12 and he receiveth Christ in the Lord's Supper What 's the difference There his right is solemnly owned and confirmed in the way which God hath appointed As soon as a man consents to a Bargain he hath an Interest in the thing bargained for but the right is made more explicite when 't is delivered to him by some formalities of Law as an House by a Key a Field by a Turf or Twig in such delivery we say This Key is my House this Turf or Twig is my Field So are we put in possession of Christ by these words This is my Body Every peninent and believing Sinner hath a right to Christ and Pardon but his solemn Enfeoffment is by the Sacraments Repent and be Baptized every one of you for the Remission of Sins or as it is Acts 22.14 Arise and be Baptized for the washing away of thy Sins God gave Abraham the Land of Promise by word of mouth but Gen. 13. he bids him go
their respective Superiours in Church or Family 1. Superiours in the Church These under what Name or Title soever the Scripture presents them are all bound to Catechize that is in a most plain and sound manner publickly to instruct the most ignorant of their charge in the first principles of the Christian Religion This duty so peculiarly belongs to them that their whole work and office is set down under the name of Catechizing Let him that is taught in the Greek it is Catechized Gal. 6.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 communicate unto him that teacheth in the Greek that Catechiseth But to speak closely 1. Was not Paul a great Apostle yea the Grand Doctor of the Gentiles and yet he professeth himself a Catechist Paul's work was to plant as well as to water and to beget as well as to bring up 1 Cor. 6.7 and 4.15 Paul compares himself to a Nurse 1 Thess 2.7 the Saints to Babes such as had need of Milk and not of stronger meat 1 Cor. 3.1 Heb. 5.12 13. Paul professeth himself to be one of God's Stewards 1 Cor. 4.1 2. and if faithful he will see that the meanest the weakest in the Family hath his due allowance In a word Paul stiles himself a Master-builder 1 Cor. 3.10 And wherein lies the Art and Honour of a Master-builder so much as in solidly laying the Foundation-stone lest for want of it the building totter Mat. 7.26 27. 2. Was not Peter a great Officer in the Church and yet sure I am that whatever Dispensation Peter's pretended Successor or any of his Allies may boast and crack of Peter himself stands charged with feeding Lambs as well as Sheep John 21.15 In the Church there are not only adult and perfect Fathers and strong in Faith but Infants and Babes weak in Faith such as are ignorant of the word of Righteousness Is 40.11 Lambs to be carried in the bosom 3. The great dulness incapacity and slowness of heart that is in the people to understand by any other way of teaching calls aloud for this Elementary way of teaching By this means those that in vain do hear those Elaborate labours of the Learned in a more full and copious dilating on the Articles of Faith are by these little morsels of Catechising as it were chewed for them nourished up unto Salvation This manner of teaching the Prophet hints Is 28.10 13. like a discreet School-master not to pour in his Precepts all at once for then like water pour'd on narrow-mouth'd Vessels 't would mostly run over but instill drop by drop It becomes Pastors to be frequent in Preaching to be accurate in their Sermons but yet they may by no means forget the shallow Laterem lavat serpendum humi cum suis quasi balbutiendum indocible intractable temper of their hearers 'T is in vain to give great Gobbets of meat to an infant so far from feeding of him that is a ready way to choak him That Ministry usually proves the most effectual that drops as the Rain and distills as the Dew Deut. 32.2 Ezek. 20.26 4. Want and neglect of Catechism confessed to be one of the principal causes of all those desperate defections that have been made from the Faith in this our English Africa and of those insolent Invasions that have been made upon it by loose tongues and lewder Pens What blasphemous Disputes against the infinite Merit and Deity of our Saviour as if we intended to justifie the Jews in condemning him to the Cross for avouching himself the Coessential and Coeternal Son of God Joh. 19.7 Biddle 's Lat. How audaciously have they proceeded in the like sacrilegious attempts against the Holy Ghost What proud brags of the purity of man's Nature and the sufficiency of his power to save himself How daring have men been to decry the Scriptures the Lord's Day and all the Ordinances of God's Institution to despise the Sacraments as if they were as beggerly Elements as the Jewish Ceremonies to deride singing of Psalms as if David's Harp were out of tune to reject Prayer as if they were rais'd to such a plentiful measure of Spiritual Riches that it were a shame for them to crave any further supply In a word scarce any Article of the Christian Religion which hath not received many a desperate Stab under it's fifth Rib and that from the Hand of those whose hearts did ere-while seem ready to expose their heads to the greatest hazard for the least title of sacred Truth And whence all this but from Ignorance of Truth Had Truth been clearly understrod it could never have been so unworthily undervalued much less so treacherously undermined and least of all so impudently affronted as wo is us we behold it both to our grief and horror And whence this Barbarous Ignorance but from want of due Catechising Hinc illae lachrymae Ob. 1. True The laying of Foundations Instructions in the first Principles of Religion a most useful necessary work but what ground is there in the Holy Scriptures for that Form or manner of Catechising as is now in use viz. By way of Question and Answer Sol. 1. There are several Texts of Scripture from which the Learned conclude that this Mode of Catechising was used in the Apostles days and by the Apostles themselves and their immediate Successors and this in imitation of the Jews Rom. 2.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who had A Form of Knowledg and of the Truth in the Law out of which they Instructed the Ignorant and taught Babes Thus Rom. 6.17 the Apostle had given the Romans A Form of Doctrine and to Timothy A Form of sound words 2 Tim. 1.13 A Form of sound words which contained the principles of the Doctrine of Christ and the first principles of the Oracles of God six whereof are distinctly mentioned Heb. 5.12 with 6.1 2. To these plain and fundamental Rules as to their Standard the Apostles would have all Doctrines that were Preached to be brought and tried and so far to be allowed of as they held proportion with them This is that which the Apostle calls Prophesying according to the proportion of Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12.6 Thus the Magdeburg from these Scriptures assert That there was a Catechism delivered by the Apostles in which they had drawn the Doctrine of the Gospel into short heads for instructing of the Children of the Church Eusebius saith That there was one set apart on purpose for this Office in the primitive Church called the Catechist qui Catechismum docebat and others called Catechumeni that learnt the Catechism and these were of two sorts 1. Jews and Heathens that offered themselves to be listed among the Christians and were not as yet sufficiently seen in the great fundamentals of the Christian Religion 2. The Children of believing Parents that had been Baptized Both these were put under the careful institution of the Catechist and by him to be so far instructed till they had
attained so much knowledg in the Principles of the Christian Religion as that the Heathens might be admitted to Baptism and the Christian Children to the Lord's Supper To this custom some of the Learned judge that Peter alludes in 1 Pet. 3.21 not the putting away of the filth of the flesh but the Answer of a good Conscience towards God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 3.15 Aâ—lusio factâ— ad morâ—m veterem Catechistarum irâ—e rogantium Catecâ—umenos a daltos ante Bâ—ptisâ—um 〈◊〉 qui ad Christianismum vel gentilitate vocati Credis Credo Abrenuntias Abrenuntio Cujus origo in exemplo Eunuchi Ac. 8.37 Spant dub Evang. Pars 3. p. 97. Trap. in Mat. 13.51 Bowles Pastor Evaag l. 2. c. 5. by the Resurrection of Jesus Christ True the main thing is the Answer of a good Conscience in a man 's own self yet there was a good Answer in his mouth to the Catechist who was to ask them a reason of the hope that was in them 3. The Primitive Fathers that trod on the Heels of the Apostles and were most likely to be best acquainted with the Apostles practice highly esteemed this way of teaching and constantly used it Cyprian saith Optatus used it at Carthage Origen at Alexandria Hence Clemens Alexander his paedagogus Cyril Mystagog Lactantius his Institutions Athanasius his Synopsis Augustine his Enchirid. Liber de Doct. Christianâ de Catechiz rudibus Fulgentius de fide 4. Many of the Antient Councils made Decrees and Canons for Catechising Concil Neocaes Can. 6.7 Concil Tolet. Can. 24. In this consent all the Reformed Churches uno ore Nay which is more the Papists themselves that were assembled in the Council of Trent observing that in the later Spring of the Gospel the use of Catechizing in the Reformed Churches was one of the special means of with-drawing People from the darkness of Popery to the light of the Gospel and of so firmly grounding professors in the true Religion as nothing could with-draw them from the same and so the Hereticks as they were pleased to stile them had got much ground strongly moved the Councel that there might be a Catechism compiled of the Principles of the Romish Religion as that that was most likely to give check to that deluge of Heresie which through the Hereticks Catechising was breaking in upon them 5. This manner of Teaching by way of Catechising viz. By propounding the Question and putting the child to Answer it as the Echo doth the Voice is a most ready way to make any Instruction to take Whence it is that in all Schools of Learning this course is taken viz. The Teacher propounds his Questions and requires Answers from those that are instructed whereas if you speak never so well or so long yea the longer the worse in a set and continued Speech it useth to vanish in the Air without any observable notice or after fruit 2. Superiors in the Family and these are Parents and Family Governors to whom we may adjoin School-masters and Tutors These all are concerned in this great duty of Training up and Catechizing those that are committed to their Charge and Conduct 1. How deeply Parents are obliged to this Duty is written as it were with a Sun-beam in the Scriptures where we find Precepts Presidents Arguments more than many to evince it Ex. 10.2 Ex. 12.24 26 27 with 13.8 14 15. Josh 4.6 7 21 22 24. Deut. 4.9 10. Ainsw in Deut. 6 6 7. 1. Precepts The Israelites are bound to tell in the ears of their sons and of their sons sons what things the Lord had wrought in Egypt that they also might know Jehovah to be the Lord. The Parents are bound to be Expositors of that great Rite of the Paschal Lamb and of the Stones set up in the midst of Jordan bound also to teach their Children the words which they heard from the Lord their God in Horeb even the Ten Commandments How doth this Duty sparkle with a Radiant Lustre in that great Text Deut. 6.6 7 These words which I Command thee this day shall be in thine heart and thou shalt teach them diligently unto thy Children and shalt talk of them when thou sittest in thine House and when thou walkest by the way Ainsw in Deut. 6.6 7. and when thou liest down and when thou risest up It is the Eternal God that here gives forth his strict Command to Parents These words all these words Precepts Promises Threatnings shall be in thy heart not in thy head only so as to know but in thy Heart to affect An Heart inflamed with the Love of God and his Truth Joel 1.3 Deut. 11.19 God knew was one of the most effectual means to engage the Tongue to make known his Truth but not only in their Heart but Houses too Thou shalt teach them thy Children nor was this a Ceremonial Precept or a Command given peculiarly to the Jews for their assistance in their Remembrance of the Law of God as their Phylacteries and fringes c. Exod. 13.9 Deut. 6.8 9. but was and is a Moral perpetual standing Precept binding us in Gospel-times as well as them The same things we find in this Text we find also in the New Testament The word of Christ must dwell richly in us all one with this here Let it be in thine heart Col. 3.16 and in our Houses also we must teach and admonish others Eph. 6.4 we are to bring up our Children in the Nurture and Admonition of the Lord. 2. Branches in this Precept 1. Parents warned not to abuse their Authority by provoking their Children In the best of Parents there is not only Natural affection but also Natural corruption by reason whereof if they watch not well they will be very prone not only to be rash but furious with their Children that their Will may be fulfilled Therefore is this bridling Caution needful provoke not 2. Parents are here commanded not to neglect to lay out and improve their Authority in instructing their Children This also is necessary because Parents are too too apt to be fondly indulgent and on that account careless to bring up their Children in such courses as are necessary for knowing and doing the Will of God Both therefore are of special use Do not provoke but instruct Yea in instructing take care that you do not provoke and so instructing you will not at least you shall not have cause to provoke for a well instructed Child is in God's way to be an Obedient Child and very tractable to instructing Parents so that there will be no occasion of provocation from him or being provoked against him Bring them up therefore we must but in what In the Nurture and Admonition of the Lord. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all profitable knowledg Vid Zanch. Musc in Loc. suitable to a Child's Age and State for the composing and framing of him by this his knowledg unto a commendable and vertuous carriage for the
is the command of the Lord Jesus to remember him in this Supper is a debt you ow to him your Saviour Lord and head it is a command that bears the superscription of the most supreme Authority in Heaven or Earth and if by the sentence of Christ it was but just to pay the tribute-money to Caesar because it bore his superscription it is much more just for you to pay the tribute of obedience to this command that bears the superscription of an Authority greater than all the Caesars that ever were What 's the name of Caesar in compare to the name and title of the Son of God which is a title that speaks him greater than all Angels or Arch-Angels in Heaven for to which of his Angels said he at any time thou art my Son Heb. 1.5 this day have I begotten thee this is he whom the Prophet Isaiah calleth Wonderful Is 9.6 Counsellor the mighty God the Prince of peace on whose shoulders it hath pleased the Everlasting Father to lay the government this is he whose Kingdom is an Everlasting Kingdom Dan. 4.3 and of whose dominion there will be no end of whom David speaketh Thy Throne O God is for ever and ever a Scepter of Righteousness is the Scepter of thy Kingdom Psal 45.6 all power my brethren God hath given into his hands and hath given him to bear this royal title King of Kings and Lord of Lords Rev. 19.16 and it is he only that is head of his Church it is this great Lord that hath said this do in remembrance of me how then dare you disobey him believe it if he hath so great authority to command he hath as great a power to punish if he find you presumptuously disobedient he that could strike some sick and others dead for profaning this Supper he can do as much to you for not observing it and that he doth not is not because he wants power but because he is gracious long suffering not willing you should perish for your neglect but that you may be drawn to repentance and so to obedience but if you be obstinate after you are told throughly of your fault take heed it will be a horrible thing for you to fall into the hands of consuming fire 2. Consider your neglect of this Ordinance is a sin against the command not only of the greatest but of the best Prince in Heaven and Earth he is not only Maximus but Optimus also this is a further aggravation of your sin Who ever thought but that Absalom's taking up arms against David was treason but he that shall consider that the rebellion was against David the man after God's own heart against David the holiest of men and the justest of Princes and besides all this against David his Father cannot but judge it an act of the highest treason imaginable My brethren in your disobeying this command you sin against Jesus the just and Jesus the gracious against him that is by place your head in love your Father in openness of heart your Friend against him that emptied himself that he might fill you that became poor that he might enrich you that became an exile from his Throne and Father's Kingdom that he might bring you home to your Father's house that became a curse that you might be blessed that hung on a tree for you that you might sit on Thrones with him who called you and washed you from your sins in his blood and after all this when he shall leave such a command as this to remember him in this Supper for all this his love how inexcusable must your neglect be let your Conscience be judge with whom I leave it 3. If you consider what relation you that are believers stand in to this Jesus that left this command with you ye are the Elect of the Father who committed you to his Son to Redeem and effectually call you that he might save you from sin wrath the grave Hell and to bring you to everlasting glory Why are you called believers but from that faith whereby you acknowledg this Jesus as your Lord and your God whereby you trust in him and in what he hath done and suffered for you for the making your peace procuring your pardon and opening a new and living way into your Father's Kingdom and glory it is by this faith that you love him cleave to him and are therefore called his friends his children his brethren his subjects servants followers witnesses and shall such as you be found disobedient to him shall you carelesly forget to remember him in a supper appointed by himself for the remembrance of the greatest act of his love that is his dying for you I tell you Christ will take it worse of you than of any others how hainously did David take a contempt from his friend Psal 41.9 Yea mine own familiar friend in whom I trusted which did eat of my bread hath lift up his heel against me ye are those that he hath chosen out of the world brought into his Father's family and for you to turn the heel upon him and refuse to eat at his Table this is a contempt that cannot but grieve and anger him when Christ had been teaching that they who did not eat his flesh and drink his blood had no life in them at this multitudes were offended and forsook him but saith he to his Disciples will ye go also implying that if they should forsake him it would be matter of greater trouble than that of the multitudes leaving him John 6.53.67 That the profane world comes not nigh his Table that comes not so nigh his heart but that ye believers should withdraw this is that which he must needs take ill from you Oh do not as you tender the good pleasure of your Lord do not grieve him by absenting your selves from his table 4. If you consider the command it self as it is easie pleasant honourable your neglect must needs receive further aggravation What is more easie than to eat and drink or more pleasant than to come to a feast or more honourable than to feast with the King of Kings Christ puts you not upon the painful duty of circumcising your flesh nor on the troublesom duty of washing your selves every time you touch a dead carcase or what is ceremonially unclean nor on the costly duties of sacrificing your Lambs Goats or Oxen nor on the costly and toilsom duties of travelling scores of miles every year to feast before the Lord at Jerusalem to which the Church of the Jews were bound he hath eased you of all these burdens and made your task far easier instead of all these he hath instituted but two duties like them the one of Baptism the trouble of which you are to undergo but once in all your lives and the other of this Supper which you may have without travelling far for and which costs you next to nothing But further it is a duty not less
of it 1. It seems partly to be dictated by the light of nature for the heathen observed it especially when any fore calamity was either felt or feared by them As in the case of Nineveh when Jonah denounced destruction to the City they presently betook themselves to fasting both King Nobles and People yea the very Beasts must be concerned in it Jonah 3.7 8. So when they would make their prayers more prevalent in such cases they would join fasting with their prayers As Baals Priests when they cried to their God Baal to hear them The Text saith they cried all day until the evening sacrifice 1 Kings 18.19 So that they did not only pray but fast also As they used lustrations sacrifices festivals in their religious rites and worship of their Gods so sometimes they had their Jejunia and religious fasts As we have some account of this in Tertullian in his Book adversus Phychicos By which they thought to make some satisfaction for their sin and to reconcile to themselves the Deity they had offended or to obtain some special favour they had need of 2. It is a duty by Institution and that both in the Old and New Testament the fast of the seventh month was by direct institution in the Old Testament And at other times God call'd them to it Sanctifie a fast call an Assembly said the Prophet Joel chap. 1.14 And God is said to choose it Isa 58. Is not this the fast that I have chosen And God's declaring there in that Chapter the right way of observing it doth prove the duty it self to be of his own appointment And the New Testament requires it also for the duty is of a Moral nature and therefore the obligation of it remains only with this difference 1. We are not to use those rites and outward expressions of sorrow that were practiced in those times which belonged to the rigour of that legal ministration As Rending the garment Joel 2.13 putting on of sackcloth Neh. 9.1 covering with Ashes Dan. 9.3 bowing down the head Isa 58.5 Putting earth upon their head Neh. 9.1 and sometimes putting off their sandal or shoes and plucking off the hair Ezra 9.3 and making themselves bald Isa 22.12 And the Pharisees used disfiguring of their faces Mat. 6. But saith Christ to his Disciples when thou fastest anoint thy head wash thy face which in their fasting the Jews should forbear though used at other times as appears by Daniels fasting chap. 10.3 I ate no pleasant bread neither did I anoint my self at all But saith Christ do not ye do so but anoint thy head and wash thy face c. and so use not such visible signs of sorrow that thou may'st not appear to men to fast 2. We ought not to fast with that legal frame of spirit which was upon the Jews in those days for every duty in the days of the New Testament is to be managed with a spirit suiting the Gospel ministration 3. As to its sanction there may be also the addition of humane authority in the appointing of fasts especially publick fasts when the publick state of affairs may require it the duty in general being of God's institution and the voice of Providence calling people to it the Magistrate in this case may determine the time if it be general to a Nation Or the Pastors and guides of the Church with respect to the several Churches over which they preside For where a duty is required of God and the circumstance of time not determin'd there Christian prudence in Magistrates or Churches is to be the rule for determination As the particular times for Baptism and the Lord's Supper are left to Christian prudence to determine 2. The manner how a religious fast is to be observed And that both with respect to the outward and inward man And if some cannot hear a total abstinence some courser food may be used as in Tertullian's time they had their Xerophagiae so called from a dry kind of food used by them Tertullian de jejun adv Psithicos 1. With respect to the outward man 1. Abstinence from food is requisite and necessary so far as may consist with mercy to the body For the very name of a fast implies this abstinence and not only the Jews but the very Heathen in their fasts did injoin this abstinence upon themselves and others as appears by that of Nineveh Jonah 2.7 2. As also meaner apparel than what may be used at other times though not to put on Sackcloth yet to lay aside ornaments and richer dresses upon such a day When the Israelites would express their sorrow for the sad tidings of God's refusing to go before them It is said they laid aside their Ornaments Exodus 33.4 Though they had a command for it yet nature it self did teach it them As it did the King of Nineveh who laid aside his robe when he fasted and mourned Purple and scarlet and shining apparel are not suitable to such a duty nature it self being judg Non est conveniens luctibus ille color And verily those gay and gaudy dresses which multitudes garb themselves with at this day are no whit suitable to the sad times upon which God hath cast us 3. Yea and humble gestures also which may best express a solemn serious mind Though no particular gesture is absolutely commanded yet nothing ought to be discovered either in the countenance or any actions and gestures of the body that may be unsuitable to the nature of the day and the solemn duties thereof wherein partly the light of nature and the custom of the place may direct and regulate us The Jews had three sorts of gestures that were used in worship The one was bowing the head call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The other was bending the knee call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The third was prostration of the body call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But where there is no particular gesture determined there Christians are left to their liberty only it is to be guided by a due respect to the greatest advantage of the duty and with caution against any just offence 4. Abstinence from secular affairs is requisite for a fast is a solemn devoting a certain part of time to God and to an extraordinary attendance upon him And if meats and drinks are to be forborn for to give advantage to the duties of the day so also bodily labours and secular business upon the same account The Jewish fasts were reckoned among their Sabbaths and so they were days of rest from bodily labours And there was a severe punishment to be inflicted upon the men that did any work upon their solemn fasts of the tenth day of the seventh month as we read Levit. 23.30 The same soul will I destroy from among his people Though the rigour of that legal ministration is abated under the Gospel yet it holds still in the moral and equitable part of it that whatever may hinder the managing of
consensio intelligi necesse est esse Deos quoniam insitas corum val pollù Innetas cognitiones habemus de quo autem omnium natura consentit id verum esse necesse est esse igitur Deos confitendum est quod quoniam ferè constat inter omnes non Philosophos s lùm sed etiam Indect s. fateamur constare illud etiam hanc nos habere sive anticipationem ut an e dixi sive praenotionem Dâ—eâ—um Cicero de nat deorum lib. 1. By this Light and Law of Nature all men might know that there is a God The knowledg we have of God in this life is either natural or by revelation by the Book of Nature or by the Book of Scripture the Book of Nature is either External the vvorks of God's Creation which declare and shew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some things that might thereby be known of God Rom. 1.19 20. and this is acquired or objective knowledg of God or else Internal to which is referred those natural common principles the reliques of the Image of God in man lying in his rubbish after the fall and the inward testimony of Conscience which is innate subjective knowledg of God not that there is any actual knowledg born with man but by these we might at years of understanding draw as certain a conclusion that there is a God as that we are or that any thing is that we behold with our eyes For when we see the Earth and Heavens c. Light of Nature tells us that they had some cause by which they were produced because nothing could make it self because it would have been before it was which Reason tells us is impossible therefore things made must be made by something that is and was never made Reason tells us that if any thing be possible there is something that is necessary if any thing may be something must be that which is possible to be must have something to bring it into actual being Reason telleth us that if there had been one instant in which nothing was nothing could have ever been for nothing can make nothing All these four Propositions do but make way for that which is chiefly to our present purpose which is that which follows 5. Proposition The Light and Law of Nature doth dictate that it is man's duty to pray to God and that not only severally but conjunctly and that not only in publique Assemblies but in private Families For the clearing of this I shall lay down several Positions including certain truths and fetch the proof of them from the light of Nature and the testimony of Heathens themselves and then gather up the Argument from the whole Position 1. That the Light of Nature doth dictate that the souls of men are Immortal Maximum verò argumentum est naturam ipsam de Immortalitate animorum tacitam judicare quòd omnibus curae sunt maximae quidem quae post mortem futura sunt Cicero Tusc Quest Nihil animis admixtum nihil concretum nihil copulatum nihil duplex quod cùm ità sit certè nec secerni nâ—c dividi nec discerpi nec distrahi potest nec inâ—erire igitur est enim interitus quasi discessus secretio ac diremptus earum partium quae ante interitum junctione aliqua tenebanâ—ur Cicero Tuscul Quest Sed nescio quo modo inhaeret in mentibus quasi seculorum quoddam augurium fuâ—urorum idèmque in maximis ingenii altissimisque unimis existit maximè apparet facillimè Cicero Tusc Q. lib. 1. and do not dye when the body dieth This the Heathen did gather from the great care that there is naturally in all men at least that do improve their natural light and hearken to the voice of sober reason what shall become of them after death Though all men do not seriously provide for the soul after its separation from the body and the light of nature cannot direct us in this matter yet such cares and fears that there be in men about their state after death even in such as never had a Bible is a certain evidence that they believed the Soul's immortality Reason gathers also the immortality of the Soul from the simplicity and immateriality of its nature that it is not compounded of material parts as the Body is nor hath such contrary qualities combating one with another as the Body hath to cause its dissolution or cessation of being for the destruction of a thing is the tearing asunder those parts which before such destruction were joined together the Soul therefore that is not so compounded hath nothing in its own nature that should cause it to cease to be nor render it liable to be destroyed by any creature though it might be annihilated by Divine Power Position 2. Socrates supremo vitae die de hoc ipso multa disseruit cum penè in manujâ—m mortiferum illud peculum teneret locutus est ità ut non in mortem trudi verùm in caluâ—n videretur ascendere ita enim censebat itaque disseruit duas esse vias duplicésque cursus animorum è corpore excedentium nam qui se humanis vitiis contaminassent se totos libidinibus dedidissent quibus caecati velut domesticis vitiis atque flagitiis se inquinassent iis devium quoddam iter esse seclusum à concilio Deorum qui autem se integâ—os castósque servassent quibúsque fuisset minima cum corporibus contagio seséque ab his semper se vocassent esséntque in corporibus humanis vitam imitati Deorum his ad illos à quibus essent profecti reditum facilem patere In Cicerone Tusc Quaest lib. 1. The Light of Nature tells us that the immortal Souls of men must be happy or miserable after their separation from the Body and that there is a life of Retribution after this Heathens have plainly taught that there are two ways that the Souls of men do go after they are loosed from the Body according as their lives were in this world that such as have wallowed in sin and given themselves to gratifie their lusts that these Souls are shut out from God and shut up in extremity and eternity of torment Hence Heathens mention Tityus who being cast down to Hell had a Vulture that came every day and did gnaw his Liver and in the night it was repaired and made up again that what was torn by the Vulture one while again did grow that his punishment might be perpetual and some that are punished by being put to labour in rolling huge Stones and racked upon Wheels and to be there in this misery for ever Saxum ingens volvunt alii radiisque rotarum Districti pendent sedet eternúmque sedebit Infoelix Thoseus Virgil. Aeneid 6. Some roll huge Stones and stretch'd on Wheels do lye Damn'd Theseus sits there to eternity Thus they make mention of Pluto by whom those that were most vicious were most tormented and of
pauper te divite quodque inter amicos contingere non potest quomodo in tanta amoris animorum copula contingeâ— Lud. Vives de off mar sick in one anothers sickness The husband must improve all his skill and strength to procure a competence of estate and the wife all hers to help and further it The Reputation of the wife the husband must tender as the apple of his eye and the wife must every way advance the good name of her husband And in short the Holy Ghost hath determined that he that is married careth for the things of the world how he may please his wife and she that is married careth for the things of the world (f) Circa ejus lectum sunt sacra omnia ibi arae ibi Deus ubi pax concordia charitas Deum facilè tibi amicum reddes si hominem reddideris Lud. Viv. de Christ. foem p. 710. how she may please her husband 1 Cor. 7. 33 34. This will bring honour to Religion comfort to their lives and a blessing on all they have This will make them digest all the pains and troubles of that condition seeing they find two to be better than one and do never miss of a sweet and constant (g) Summus autem amicitiae gradus est foedus conjugale Melan. l. c. friend in their bosom Without this care the one will be a perpetual burden to the other and a daily torment When the one is unconcern'd in the others trials when the one gathers and the other scatters when the one blasts the others reputation when one perpetually crosseth and vexeth the other There follows a Hell of disquiet in the mind ordinarily a blast upon the estate besides guilt and shame unspeakable Think therefore often God hath made us One if my wife be sick I am not half well if my husband be poor I cannot be rich if he be discontent how can I be content we 'l laugh and weep together nothing but Death shall separate our Affections or Interests 9. Mutual Prayer Hence the Apostle Peter 1 Pet. 3.7 advises that their Prayers be not hindred which implies that they should pray for and with one another Thus Isaac is said Gen. 25.21 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h Verba fudit magna copia ante è regione ante oculos multiply prayers with or before his wife and it follows how prevalent these prayers were This Common Debt we owe to all much more to them that are so nearly united to us The purest love is written in Prayer This Duty must constantly be done for and frequently with each other No better preservative of real love and peace than praying together There they must bewail their failings in their conjugal Relations the (i) Cum vero non amor procreandae sobolis sed voluâ—tas dominatur in opere commixtionis habeant conjuges etiam de commixione sua quod defleant Lombard l. 4. d. 31. pollutions that cleave to the marriagebed There they should beg the blessing of Children and blessings upon their Children a blessing upon their Estates and especially all spiritual blessings in heavenly things in Christ upon their souls Who knows but that God may touch the heart of the Wife when the husband is pouring out prayers for her Certainly they are in the discharge of their duty to which God hath annexed a promise And it will be the wisdom of them both to espy Fit times for their joynt-Prayers if they cannot keep Pace with Holy Mr. Bolton who prayed twice daily alone twice with his Wife and twice with his Family And herein consider what particular grace or mercy your Relation wants what sin and temptation they are most liable to and press God with an humble importunity in the case till your prayer be answered You owe each other a spiritual as well as as a matrimonial love and if you only eat and drink together what do you more than others do not the Beasts of the field so If your love reach only to the body and the things of this life do not the Publicans the same but if you love one anothers souls and be restless after the salvation thereof you do more than others and your labour shall not be in vain in the Lord. And thus you have heard a plain Breviate of these Common Duties which Husbands and Wives should discharge towards each other I follow now the Order of my Text to declare in the Second place the special Duty of the Husband in this Position namely The great Duty of every Husband is to Love his own Wife This is the foundation of all the rest this must be mixed with all the rest this is the Epitome of all the rest of his Duty And hence this is expresly mentioned four times in this Chapter vers 25 28 33. as being the great wheel which by its motion carries about all the other wheels of the affections that are within us and the actions that are without us Fix but this blessed Habit in the heart and it will teach a man yea it will enforce a man to all that tenderness honour care and kindness that is required of him These are but the beams from that Sun they are but the fruits from that root of real Love that is within Love suffereth long and is kind it envies not is not puffed up seeks not her own is not easily provoked thinketh none evil beareth all things 1 Cor. 13.4 6. It is here as it is in Love to God which you know doth both instruct and thrust a man on to the utmost of his Duty excluding those wary fears wherewith hypocrites abound lest they should do too much Even so Love to a man's Wife suggests all fit expressions thereof and carries a man to perform the highest effects of it when as the want of this causes him to dispute every inch of God's command and to be jealous of every prescription I shall trace this comprehensive Grace or Duty 1. In its nature and property 2. In its Pattern 3. In its effects which done you will see that the greatest part if not all the Husbands Duty is contained in Loving his Wife as himself 1. For the First The Nature and Property of this Love It is Conjugal true aed genuine such as is peculiar to this Relation Not that fondness which is proper in Children nor the brutish lust which is peculiar to Beasts but that which is right and true 1. For the ground of it which is the near Relation which Gods Ordinance hath now brought him into and his will revealed in his Word Such was the Love of Isaac to Rebeka Gen. 24.67 She became his Wife and he loved her The Ordinance of God hath made her (k) Not only by original creation so she is part of his flesh but by nuptial coâ—junction so she is one flesh Gatak Serm. p. 200. One Flesh with me and the Law of Nature obligeth me to love my own flesh
always sure to find affection and that her aim in shooting her bolt is right though her arm be not always with the strongest 5. The husbands Love is to be shewed in Trusting his wife in Domestick affairs Prov. 31.11 The heart of her husband doth safely trust in her Especially she having as she ought to have a competent judgment to guide them It is below the gravity of an Husband to intermeddle with managing houshold provisions Maid-servants and such like affairs but should leave them to the discretion of his wife unless she at fit times do discreetly choose to advise with him that so if the event should not answer his expectation she may be free from blame But generally he ought to move in his own sphere and incourage her to move in hers He must fetch in honey and she must work it in the hive For seldom doth the Estate prosper where the husband busies himself within doors and the wife without 6. The Effects of an husbands Love to his wife are to be seen in his Behaviour towards her that is in the mild use of his Authority This God hath in his Wisdom invested him withal at his (g) Gen 2.23 Creation and not devested him at his (h) Gen. 3.16 Fall The (i) Esth 1.22 Light of Nature gives it to him and the Gospel hath no where repealed but (k) 1 Cor. 11.3 confirm'd the same And none but proud and ignorant women will ever dispute it But herein lies an Act of the husband's Love 1. wisely to keep 2. mildly to use this Authority 1. He must keep it by a religious grave and manly carriage this will be his chiefest Fort and Buttress to support it It will be hard for her though doubtless her duty to reverence him who himself hath forgotten to reverence his God If his behaviour be light she will be apt to set lightly by him If he be weak and effeminate it loses him But he ought to answer his name to be an Head for judgment and excellency of spirit and to be truly religious This will maintain his Authority But then 2. Herein shines his Love to use the same with all sweetness remembring that though he be Superiour to his Wife yet that their Souls are equal that she is to be treated as his Companion that he is not to rule her as a (l) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist de cura rei fam l. 1. Imperare maritus mulieri debet non ut Dominus rei quam possidet sed ut animus corpori Lud. Viv. de off mar Non es Dominus sed maritus non ancillam fortiâ—us es sed uxorem Redde studio vicem redde amori gratiam Ambros tom 4. p. 55. King doth his Subjects but as the head doth the body That though she was not taken out of Adams head so neither out of his foot but out of his side near his heart And therefore his Countenance must be friendly his ordinary (m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys in Eph s hom 20. language to her mild and sweet his behaviour obliging his commands sparing and respectful and his reproofs gentle He must neither be Abject nor Magisterial If his Rule be too imperious his love is destroyed if his love be not discreetly exprest his Scepter 's lost and then he is disabled from doing God Service or his Family good He should never imagine that a rude insolency or perpetual bitterness is either the way to keep or use his Authority aright Yea the Spirit of God expresly saith Col. 3.19 Husbands love your Wives and be not bitter against them If meekness of Wisdom will not prevail with thy wife thou art undone in this world and she in the world to come And so much for the heads of the husbands Duty to his wife I now proceed to the Third thing namely to declare the Duty of the Wife in this Position The great Duty of every wife is to reverence her own husband She stands obliged to many other Duties as you have heard which lye common between them but she is still signaliz'd by this This is her peculiar qualification as she is a wife Let her have never so much wisdom learning grace yet if she do not reverence her husband she cannot be a good Wife Look to her Creation she was made after Man he has some honour by his seniority 1 Tim. 2.13 For Adam was first formed then Eve She was made out of Man he was the rock whence she was hewen 1 Cor. 11.8 For the man is not of the woman but the woman of the man She was made for man 1 Cor. 11.9 Neither was the man created for the woman but the woman for the man So that it is not Man that hath set this Order but God himself Look again to the Fall and there you hear what God saith Gen. 3.16 Thy desâ—re shall be to thy husband and he shall rule over thee See in the New Testament lest Christ his being made of a woman should seem to alter this inviolable Law Coloss 3.18 Wives submit your selves to your own husbands as it is fit in the Lord. 1 Pet. 3.1 Likewise ye wives be in subjection to your own Husbands Ver. 2. your chast conversation must be coupled with fear Ver. 5. The holy women of old adorned themselves with this subjection to their own husbands and so in my Text. Let her be never so great never so good and though her husband be never so mean and never so bad yet this is her indispensable Duty to reverence her husband And this Principle must first be fixt in her heart that she is an (n) Nâ—n modo mores majorum instituâ—a sed legâ—s omnes humanae ac divinae ipsa etiam natura clamat mulierem debere esse subditam viro ac es pa ere L. Vives de Chr. foem p. 704. Inferior that her husband is a degree above her that it is neither agreeable to nature or decency to set the head below or no higher than the Rib. And when she is resolv'd in this than will she with much delight and ease go through her Duty A wise God hath ordered it thus and therefore it is best Now I shall open this Duty according to my former Method 1. In its Nature 2. In its Pattern 3. In its Effects 1. For the first The nature of this reverence It is a true cordial and conjugal reverence such as is peculiar to a good woman And I conceive it is made up of 1. Estimation 2. Love and 3. Fear 1. The wife ought to honour and esteem her husband Esth 1.19 Then all the Wives shall give to their husbands honour both to great and small And to this end she ought to contemplate all the excellencies of his Person whether of Body or mind and to set a due (o) Sic Cornelia irata plerÃsque qui honoris gratia Scipionis cognominahant maluit Cornelia Gracchi nominari
is yet but an Embrio there is not only requisite Prayer which was presupposed with thanksgiving for the sanctifying the fruit of the body (a) 1 Tim. 4.4 5. as Jeremiah and John were (b) Jer. 1.5 Luke 1.15 but also a tender care for the preservation of life Both Parents are concern'd in order to a better observance of the fifth Commandment to have regard to what is imply'd and required in the sixth and seventh Commandment When God hath curiously made the babe in secret in the lower parts of the earth (c) Ps 139.13 15. it is to be regarded even before it see the light Manaoh's wife had a positive order in this case for the safety of her self and child vvhen it was conceiv'd and her good husband was desirous as appears by his enquiry to be assistant to her therein (d) Judg. 13 4 11 12. The Rule given her by the Angel of the Lord r spected temperance forbearance of wine vvas order'd both for her own and the child 's good Upon such an account the Philosopher * Arist. Folitic l. 7. de Rep. l. 8. c. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 determined in his Politick that pregnant women should be careful as to their aliment and elsewhere particularly commends milk and not wine as more fit nourishment for many bodies wherein he conceits the latter may occasion diseases As for nourishment the Mother should be prudently careful and the Father in special case of a real longing appetite should endeavour seasonable supplies so there should be a joynt care for a provision of things necessary and convenient to entertain the Babe into the world when brought forth Though the Virgin Mary was in a low estate and necessitated to travel at the Emperor's command yet she was not unprovided of swadling clothes (e) Luke 2.7 All this gives check to those Mothers who without a call frisk and jantle about any how at their pleasure and are intemperate yea against the Apostle's charge and to the disparagement of their Christian Profession (f) Tit. 2.4.5 for he would have the Matrons by good example to teach the young women to be sober to love their husbands and their children to be discreet chast keepers at home good c. And this is more especially requisite for Child-bearing women sith the Romans observ'd that Coriolanus's Neece miscarried by being too strait lac'd the Sister of Curius by much dancing and the Sister of C. Duilius by immoderate eating of various dainties 'T is indeed granted that carelessness of making provision of necessaries for clothing their new-born Infants is the fault of a few in our Age wherein under the notion of clouts or clothtrenchers things of the greatest value by some of mean quality are found out to such an height of curiosity sometimes as appears not very consonant to the simplicity and humility of the Gospel 'T were I confess Ostrich-like to suffer these sure pledges of nature to be without conveniences or to expose them like some of the ancient Greeks as they are sometimes in this great City at the doors in the street but to make them Peacock-like to surpass in finery above their rank can be no symptome of humility and then too when the Parents would have it thought they engage them to forsake all the pomps and vanities of the vvorld But this may respect the next duty viz. 2. To give the Child nourishment when it appears in the world for the preservation of it's natural life and to seek that it may be spiritually alive Parents should use the best means nature and grace do prompt to them For the former that breast-milk is ordinarily the most proper aliment Nature teacheth as also for the most part that the Mother's is most agreeable likewise that she is oblig'd to nurse her own Babe whatever softnesses many delicate Dames do now cherish the Scriptures as well as Principles of Reason do evince unless she be excus'd in some few instances as in case of necessity or greater charity namely when the impediment to her giving suck is natural disability a really great weakness or an affliction with a disease which might be transmitted with the milk or in case of the publick concerns of a Kingdom for securing of succession in the Royal Throne or c. For natural instinct which is seen in these springing fontinels the breasts (h) Cantic 4.5 unto this end for giving that food better digested unto the child vvhen come out vvith vvhich it vvas fed in the vvomb hath reason super-added in man As marriage to him especially under the Christian constitution becomes an ordinance of God vvhich in the mixture of other creatures is merely natural * Dr. Jer. Taylor 's Great Exempl p. 1. Sect. 3. Now to pervert the end and designation of Nature with the necessities thereof is in effect to violate those reasonable inducements which do oblige conscience in that vvhich is comly and not to correspond with the design of justice charity and sohriety A matter certainly very inaccountable for those who are bound seriously to think on so as to do whatsoever things are true whatsoever things are honest whatsoever things are just whatsoever things are pure whatsoever things are lovely whatsoever things are of good report or if there be any other vertue (i) Phil. 4.8 Certainly the thing can be no disparagement to them of the best quality but a credit only because it agrees not with the modern mode of the Italian and French amongst whom the great ones often suckle their Children upon vile women and sometimes upon Strumpets whose manners are drawn in with their milk Chrysostom * Homil. in Psal thought it a reproach that any women should blush to be Nurses who were become Mothers The Spartan law was that the Noblest even the Kings wives should nurse the first child Historians †Herodotus c. shew Queens have done it The Noblest amongst the ancient Romans and Germans did it And one of the Caesars thought it a prodigie in those days that a Roman Lady refused to suckle her own Infant and yet gave suck to a Puppy that her milk might be more artificially dried up But I fear the wantonness and pride of some Mothers and the ill-nature of some Fathers who love their ease and quiet may render this discourse unpleasing to them yet had I time to enlarge for that reason it would be the more necessary in the cases not excepted However the blessed Virgin giving Jesus milk from the bottles of his own filling may commend it with reputation enough to any Christian Mother who seriously desires to practise the choice lesson of Self-denial For the Scriptures consonant to the common prinicples of right reason do either take this Duty for granted where no just exceptions of Mothers nursing their own Children for a ruled case as in the Father of the faithful's wife Sarah (k) Gen. 21.7 who was a very honourable
wisdom and Religion worth calling so in the world in that so few blessed be God some there are are good in their Relations Where are Magistrates to be found that are God's Vicegerents in their places Where are the Masters that command and direct in wisdom so as their service is rather a priviledg than a toil a pleasure than a vassalage Where are the Servants that obey in singleness of heart as unto Christ Isa 3.5 What a strange disorder and confusion is there in the world in Kingdoms Corporations Jam. 4.1 and Families and who may be thanked for it but mens lusts and their not faithfully filling up that Relation God hath set them in Most are governed by the Law of corrupt nature and hell but few too few have that respect to the Law of God which should be Ar. Epict. 1.13 How excellently doth that Imperial Philosopher declaim against those that are unfaithful in their places and do not willingly submit to and order their lives according to the direction of the most good wise and just Law-giver of the world Hear his words Antoninus ◠4. n. 24. l. ◠n. 38. He is an Aposteme of the world who being unfaithful in his place doth as it were apostatize and separate himself from God's rational administration O that men were wise and understood their true interest and were faithful to it O that every one would labour to rectifie that ataxy and disorder that is in himself and then in his Family Then O then how happy would our Kingdom Cities Families be It was no small commendation of the Grecian Commander Plutarch in vita Them that he reckon'd it none of the best qualifications of a man to be able to play well upon a Harp but to be able to govern himself and others well and if a City were put into his hands poor dis-mantled un-disciplined to be able quickly to make it rich strong orderly To fill up our Relations with Religion is the divine precept our true wisdom our peace profit it 's honest I had almost said it 's one of the fairest fruits of real Christianity Would we could all as one man engage to do our best for the putting this in execution and then holiness to the Lord might quickly be written upon our Door our City might be called Jehovah Shammah the Lord dwells there and our Land Hephsibah and Beulah For this let every honest soul pray for this let Ministers preach And in the prosecution of this design I shall in my poor way give you advice by resolving of this Question which I have made way to by this Preface What are the Duties of Masters and Servants and how must both eye their great Master in Heaven In the answering of this Question the more fully I shall do these things First Show you what is meant by Master and Servant Secondly Show you how both are to eye their great Master in Heaven Thirdly I shall show you what is the Master's duty exhort him to it and give him helps for the performance of it Fourthly I shall show what is the duty of Servants press them to it and give them some helps for the performance of it First I shall show what is meant by Master and Servant By Master here is meant either Master or Mistress such a one as hath the power of himself and upon whose government and command another dependeth Now in an absolute and most proper sense there is none may be called Master but God he only hath an absolute independent unlimited power of himself and hath all others at his command and direction and he alone is fit for this despotick Monarchy being infinite in wisdom goodness and justice And this clears the meaning of those words of our Saviour Call no man Father Master Mat. 23.8 but God that is look upon none as absolute infallible Lords of the Conscience but him But in a more limited sense there are Masters to which respect and honour must be paid by their Servants and that with all readiness and chearfulness so far as they command nothing that is contrary to God's command By Servant I mean one that is not at his own disposal but at the command of another so far as his commands thwart not the commands of God Remember whatever is spoken of Servants is spoken to Maid-Servants as well as Men-Servants Now this Relation seems in a word to rise from Nature Law or Contract From Nature in that some are of a more strong body and weaker understanding others of weaker bodies but of more judgment and experience and so one is by nature fit to rule and the other to be ruled That Relation that riseth from Law is when any one by some flagitious act hath justly forfeited his liberty and is condemned to servility either for a time or during his life The last and usual foundation of this Relation is by Contract and that is where one that is by nature free subjects himself to another's command for a certain time upon such and such just considerations Now this is that Relation that I am principally concerned to shew you the Duties of Secondly I come now to shew you how both Master and Servants are to eye their great Master in Heaven First they are both to have an eye to the presence of their great Master which is in Heaven God in his Nature is a Spirit that is infinitely immense filling Heaven and Earth and yet not included in either If man did indeed lye under the lively impressions of God's omnisciency and omnipresence what an awe would it put upon their spirits how honest would it make them in the dark This this would make the Master reasonable just and merciful this would make the Servant faithful diligent and constant in his obedience to his Master What makes men to act like Devils but this a hope that God doth not see Gen 17.1 Psal 16.8 What made Abraham so upright but his walking before God What kept David so unmoved but his setting the Lord always before his eyes I am perswaded the greatest failures in either Master or Servant have their spring here a secret root of atheism and disbelief of God's eye and observation What truth in all the Bible more clear than this and yet what almost less believed O what do men make of God How do they rob him of his glory and themselves of the truest motives of fidelity activity and chearfulness Sirs Is the hundred thirty ninth Psalm canonical Scripture or no Can any hide any thing from God's eye Jer. 23.24 Prov. 15.3 Prov. 5.21 Psal 94.7 9. Ar. Epict. 2. c. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ar. Ep. l. 1. c. 14. 1 Cor. 10.31 Rom. 6.16 Do not his eyes behold the good and evil Doth not he ponder the ways of men Do you indeed believe this What then is the meaning of falseness on all hands It was no unjust complaint of the Moralist when he said that
under your care and are they to be neglected I have been the more large upon this Head because this sin is so common and of such dismal consequence and so little care is taken for the redress of it I come now to lay down the positive duties of Masters and that I shall do with somewhat more brevity 〈◊〉 First Let all Masters endeavour to be God's Servants True Religion and divine Principles in the heart will give a man the best measures of action the grace of God will teach him to deny his pride passion sensuality and worldly lusts and to live holily soberly and righteously in this present world Religion in its power O how lovely doth it make a man with what wisdom and prudence doth such an one act with what sweetness and love and yet with what majesty What a brave Master was Abraham and what made him so but the fear of God Mat. 11 28. this this will make a man merciful patient meek heavenly minded and yet diligent in his place this will make him exemplary and as much as in him lyes to act like God in his place And what injury can such a person do can he be cruel that hath such a Master as Christ can he find in his heart to be unmerciful who hath obtained mercy if a man be very holy himself his example will have a drawing power in it to allure to that which is so good and be a constant check to that which is bad Such a one is under the promise of God's blessing and he will teach him and give him wisdom to discharge the duty of his place He is made partaker of the Divine Nature 2 Pet. 1.4 Epictetus Philem. 2â— and so enabled in some measure to act in a conformity to the Divine will It was no small commendation which Paul gave of Philemon when he spake of the Church in his house When our first Parents were in their pure state what homage did all the creatures give them as their visible Lord and had not man by his fall forfeited this prerogative and by denying God's soveraignty lost their own they had no doubt still kept their dominion over the Creatures And now the more of holiness is in a man and the more near God and like him the more likely to get and keep a majesty and dominion in his place Pythagoras Surely great holiness commands respect and reverence and rather choose to have your inferiours reverence than fear you for admiration and love accompany reverence but hatred fear O! what a noble thing were man Hierocles if goodness and purity did always accompany superiority and government these are and shall be honourable in spite of malice it self A right worshipping of God is the captain of all vertue and when this Divine seed is cast into the soul Idem it lays the foundation of brave and true honour and respect such a one he offers himself a sacrifice to God and makes a Temple for God in himself and then in his family and such a Master who would grudg to serve How sweet must obedience then be when nothing is commanded but what God commands and it's interest and profit to obey O Sirs 1 Pet. 5 1. little do you think how much power a meek holy grave conversation hath who that hath the least spark of ingenuity in him will not be restrained if not conquered by it O that Masters would but try this way and if honouring God do not more secure their honour than severity then let me be counted a deceiver this this is the most effectual way to make Servants good 1 Sam. 1.21 to be good your selves this will bring them to a true relish of Religion when it is pressed upon them by precept and example I have known some Servants that have blessed the day that ever they saw their Masters faces O let your excellency allure and draw those under you as the Sun doth mens eyes Aâ— Epict. Anton l. 6. n. 27. or as meat and drink doth the hungry Secondly Endeavour the good of the souls of those under your charge with all your might be in travail to see Christ formed in their souls Rom. 10.1 Give them no rest till you have prevailed with them to be in good earnest for heaven allow them time for prayer reading of the Word hearing of good Sermons and for conversing with good Books commend to them Baxter's Call to the Vnconverted and Mr. Thomas Vincent's Explanation of the Assemblie's Catechism c. and observe what company they keep and if you know a holy experiâ—nced Servant commend their Society and example to them keep â—â—â—stent watch over your Servants remember what temptations they are exposed to know how they spend their time call them oft to an account and look well to your Books it will do them no hurt and you much good be oft in meekness and pity treating with them about their everlasting concerns and let your carriage bring full evidence along with it of your dear love to their immortal souls Labour as well as you can to convince them of the corruption of their nature of the evil of sin of their lost and undone state of their impotency and utter inability to save themselves or to make the least satisfaction to Divine justice or to bear that punishment that is due unto them for every sin shew them their absolute need of a Christ and that without him there is no salvation make them to understand what the new birth is what kind of change it is and how necessary and warn them of the danger of miscarriage in conversion and of taking up with a half work and resting in the outward part of Religion Mat. 5.20 Joh. 17.3 Prov. 3.17 Rom. 12.1 Mat. 11.28 1 Tim. 4.8 and their own righteousness Put them upon labouring to know God in Christ this is life eternal to know the only true God and Jesus Christ whom he hath sent Do what you can possibly to convince their Judgments of the reasonableness profitableness and sweetness of Religion where it is in its reality vigour and constancy take off the imputations and aspersions which the unexperienced foolish Infidel would cast upon Christianity Cant. 5.16 Prov. 3.15 Never think you can commend Christ too much to them O! if you could allure their souls captivate their hearts and make them in love with him who is altogether lovely O! let them not alone till you see them deeply affected with these things expostulate the case with them frequently by themselves ask them what they think of the estate of their Souls and leave not with their sullen silence ask them plainly how they can eat or drink or sleep without Christ and pardon and what they mean to be so unconcerned Tell them that death may be nearer them than they imagine and that as death leaveth them judgment will find them Tell them that their stupidity is an effect
thou shouldest not deal by another as thou wouldest not be dealt by thy self The Law then is good and the punishment is as great Thy Soul may go for an ill word consider of it has an evil word sufficient pleasure to compensate for eternal pain Sure it is wisdom to forbear such words if we may pay so dear for them 4. By considering the odiousness of it in others and in them we may see it in its true colours things are too near us to be aright discerned by us when they are observed in our selves A Lyar a False-witness a Back-bitâ—â—r a Tale-bearer how do you like such men Would you have your Child trained up in such things Why then will you allow them in your selves How came they to be more tolerable in you than other men Is it that it is no matter what becomes of you How comes it that you have cast off all care of and love to self that you would have every body better than your self 5. By reflecting upon the reproaches we have had from our own hearts for it and the inconveniencies we have suffered and the dammages others have reaped by it beyond our possible reparation is it not time then to take up 6. By remembring that God observes it and will Judg thee for it A Reverend man would awe thee if there was danger especially of the Pillory and how canst thou cast off the fear of God to talk before him so loosely How wilt thou like to have all thy vain and vile words read and aggravated at the last day It will be one part of that dayes work Jude 15 16. 2. There is matter that it is our Duty to Discourse of the general Nature of which I shall lay before you as 1. Such as though of a common and inferior Nature as referring to things of this Life yet is of consequence to our selves or Neighbours to be debated for the right understanding or better managing of our joynt or several concerns this as tending to Justice Charity Peace or the like by the good use it may be of is Sanctified and becomes our duty and we may not without sin decline it when duly provoked to it for as mean as these matters seem God hath concerned himself to make severe Laws that we worst not one another in them by which we are obliged to improve and imbetter each other as we can and surely most of all when by a word it may be done How does Job's Conscience approve him in his having been a faithful Counsellor Job 19.15 I was eyes to the Blind And what a Character does Christ give to the Peace-makers Mat. 5.9 They shall be called the Children of God And yet further the command to Worldly business six dayes in seven does more than allow Worldly Discourse especially when it hath a moral use So that as it is a vain Superstition of some not to touch these things so is it of others to decline necessary profitable talk of them as if it were a piece of Service to God to be useless unto men while by his providence we are among them Know then where by weakness your Brother needs advice and by a greater stock of wisdom you are able to give it it is his duty in order to the prudent management even of his Worldly affairs to ask it and yours as freely to give it for you therefore have it and cannot otherwise give a good account of it Caution Let me only caution that on this pretence you Lanch not out into Discourse of this Nature Unseasonably as on the Lord's Day unnecessarily for mere talk's sake immoderately to the burying of all other Discourse or hindering more important business of your own or Brother's it would also be carefully avoided that we intrude not our selves as busie-bodies into the Discourse of others matters while we are unconcerned and to Persons unconcerned for which we are like to go unthanked whereby our Brother may be wronged and no body is edified 2. It may be our duty to Discourse of what is done in the World wherein God's Justice Power Wisdom Faithfulness or Goodness is advanced One design of God's marvellous working is to furnish us with fit matter for talking His Signs in Egypt are particularly noted to have had this reference That they might tell in the Ears of their Sons and Sons Sons what things he had wrought in Egypt that they might know that he was the Lord Exod. 10.2 God's works are one of his Books that we should much confer about David pleases himself to see the whole World as set about a round Table conferring their Notes of what they had seen and observed of God in his works from Generation to Generation Psal 145.5 6. I will speak of the glorious Honour of thy Majesty and of thy wondrous works and men shall speak of the might of thy terrible Acts and I will declare thy greatness they shall abundantly utter the memory of thy great goodness This seems to be talk for the Generality of men there is something in it peculiarly pleasing to all palats and an Example often affects when a Precept would be over-looked and I am confident if we could prudently Discourse of the works of God we might more advantage the profaner sort of men than by talking to them out of the Word for they are prejudiced against that and shut upon it streight as perceiving whereto that would but they are pleased with story and lye more open to it that there is greater hope e're they be aware of their being caught with it Psal 107.42 That this Discourse may be profitable take the following advice 1. Make wise Observation look with both Eyes on what happens look into it look after God in it and spy what Attribute is eminently glorified by it Psal 107.43 Whoso is wise and will observe these things even they shall understand the loving kindness of the Lord. 2. Make faithful representations lye not for God The Romish Legends by their multitude of Fables have greatly minished the veneration of all Miracles One fly spoils a whole pot of Oyntment the same does one lye in a most useful History 3. Make Charitable Interpretations as to persons or parties be not too severe in censuring them that God makes Examples It was the fault and folly of the Jews Christ tells us they were out and we as well as they may be out let us be warned by them Luke 13.1 2 3. 4. And make pious applications and still put in your self as concerned where you note any thing to be learned 1 Cor. 10.5 11. Psal 90.11 12. Many profane the Providences of God by their slight Discourses of them without regard to God or his Glory in them but you on the other hand by observing Rules may hallow his Name and spread his fame 3. It is yet more especially our duty to be Discoursing to one another of what God hath said to the World for our mutual Direction Caution and
either in obtaining good or preventing evils Job 22.21 Now it will appear how pernicious those extremes are by considering 1. The contempt of chastenings deprives us of all those benefits which were intended by them God's end in them is to imbitter sin to our tast and make us disrellish that deadly poyson for as according to the rules of physick contraries are cured by contraries so sin that prevails by pleasure by something delightful to the carnal part is mortified by what is afflictive to sense Repentance is a duty that best complies with affliction for when the spirit is roade sad and brought to the sobriety of consideration it will more readily reflect upon the true causes of troubles when the springs overflow 't is but directing the stream into a right channel the changing the object of our grief viz. mourning for sin instead of sorrowing for outward trouble and we are in the way to happiness Sensible sorrow leads to Godly sorrow The natural is first then the spiritual Now the despisers of God's hand that are unaffected with judgments are incapable of this benefit For if they do not feel the blow how shall they take notice of the hand that strikes if they are not softened with sorrows how shall they receive the divine impression if they have no sense of his displeasure how shall they fear to offend him for the future if the medicine doth not work how can it expel noxious humors 2. The neglect of chastenings doth not only render them unprofitable but exposes to greater evils 1. It provokes God to withdraw his judgments for a time This the sinner desired and thinks himself happy that he is at ease miserable delusion 1. This respite is the presage of his final ruine 'T was the desperate state of Judah Isa 1.5 as God expresses it Why should ye be striken any more ye will revolt more and more The words of an anxious Father that has tryed all methods counsel kindness corrections to reclaim a rebellious obstinate son and finding no answerable effect gives him over to follow the pernicious swing of his corrupt desires No severity is like the suffering him in his licentious courses Thus when God hath used many gracious wayes to reduce the sinner by his Word Spirit and judgments but he is inflexible to the calls of the Word impenetrable to the motions of the Spirit and insensible of afflicting providences when after a combat with the rod sin comes off unwounded and the rod retires this calm is more dreadful than the fiercest storm Nothing can be more fatal to the sinner for by this divine desertion he is given over to a reprobate mind and vile affections he goes on undisturbed in his sins and every day increaseth his enmity against God and provokes God's enmity against him 'T is not conceivable that one who is not made pliable to the grace of God by afflictions should submit when he is in pleasant circumstances and dispos'd to enjoy sensual satisfactions If the whip and spur cannot break and tame the unruly beast certainly the rich pasture will never make him manageable So that God's ceasing to punish the sinner at present is so far from being a favour that 't is the effect of his deepest displeasure for it contributes to his hardning 'T was the case of Pharaoh when any of the plagues were removed indulgence occasioned his induration As water taken from the fire freezes sooner and harder because the thinner parts are evaporated by the former heat so when men are taken off from the fire of affliction they are more confirmed in their vicious courses â—han if they had never been afflicted 3. The slighting of lighter strokes provokes God sometimes to bring more dreadful judgments in this life upon sinners No man can endure that his love or anger should be despised Nebuchadnezzar commanded the furnace to be heated seven times hotter for those who contemned his threatnings Lev. 26.23 24 God tells the Israelites If ye will not be reformed by me by these things but will walk contrary unto me then will I also walk contrary unto you and will punish you yet seven times more for your sins He will change the rods into scorpions and scourge them for their continued rebellions Amos 3.5 'T is the intent of that expostulation Shall one take up a snare from the earth and have taken nothing at all Shall God remove his judgments while sinners are careless and unreformed as if they might be final conquerers over them no he will multiply and greaten them It may be at first God blasts part of the estate and the sinner is not apprehensive of his hand then he comes nearer and snatches away a dear relation if still the sinner is unaffected he strikes his body with a lingring or acute disease if still he be not concern'd for God's displeasure he wounds his spirit makes him sick in sense and conscience at the same time fills him with terror by the reflection upon his wicked wayes and the foresight of that dreadful Tribunal before which he must appear So that although he cannot live he dare not die though his earthly tabernacle be ready to fall upon him he is afraid to go out and meet the supreme Judge And if this doth not work a sincere thorow change God casts him into hell to the company of the Giants Prov. 21.16 Vid. Mr. Mede in loc those bold rebels that fought against God Briefly as under the law an incorrigible son that neglected his father's reproofs was to die without mercy so an unreformed sinner who kicks against the pricks and refuses to submit to God's corrections shall be cut off in his obstinacy Justice will proceed to excision and acts of vengeance against him 2. Fainting under chastenings is pernicious to sufferers for it renders them utterly indisposed for the performance of duty and uncapable of receiving the comforts proper for an afflicted state 1. It renders them utterly indisposed for the performance of duty Hope draws forth all the active powers of the soul 't is the great motive to diligence and instrument of duty Despair like extremity of cold that checks the spring and binds up the earth that its fruits cannot appear hinders the free exercise of reason and grace and cuts the sinews of obedience He that is hopeless of a good issue out of troubles will neither repent nor pray nor reform but indulges barren tears instead of real duties Besides it often falls out that the same affliction is sent from God's displeasure upon his people for their sins and is the effect of the rage of men against them upon the account of their professing his Name Such is the Wisdom and Goodness of God that by the same fiery tryal he may refine his servants from their dross and impurities and render the Glory of the Gospel more Conspicuous The hatred of Religion and a blind fury may transport men to acts of Cruelty against the
sins for no other cause but lest we should be displeased that we are not suffered to sin securely and it may be to perish eternally And if we are convinced that it is the Duty of another to Reprove us we cannot but be convinced that it is our Duty to hearken and attend thereunto And this will fix the mind unto a due consideration of the present Duty that lyes before us and what is our just concernment in the Reproof Besides if it be done in a way of Duty it is done in Love for all orderly rebukes are effects of Love And if we are convinced of any one that he doth reprove in a way of Duty we must be satisfied that what he doth proceedeth from Love without by-ends or Dissimulation For what doth not so be it what it will belongs not to rebuking in a way of Duty And this will remove all obstructing prejudices in all who have the least gracious ingenuity Ahab despised the warning of Micaiah because he thought they mutually hated one another he knew how it was with himself and falsly so judged of the Prophet by his necessary sharpness towards him But where there are such surmises all advantages of reproofs will be assuredly lost Where therefore our minds are satisfied that any reproof is an effect of Love and given in a way of Duty Dimidium facti we are half way in the discharge of the Duty directed unto 2. Take heed of cherishing habitually such disorders vices and distempers of mind as are contrary unto this Duty and will frustrate the design of it Such are 1 Hastiness of Spirit Some mens minds do with such fury apply themselves unto their first apprehension of things that they cast the whole Soul into disorder and render it uncapable of further rational considerations There may be it is possible some failures and mistakes in useful and necessary Reproofs in matter manner circumstance some way or other This immediately is seized on by men of hasty Spirits a Vice and Folly sufficiently condemned in Scripture turned unto a Provocation made a matter of strife and dispute until the whole advantage of the Reproof is utterly lost and vanisheth A Quiet Gentle Considerative Sedate frame of Spirit is required unto this Duty 2 Pride and Haughtiness of mind Self-conceit Elation of Spirit which will be inseparably accompanied with the contempt of others and a scorn that any should think themselves either so much wiser or so much better than our selves as to reprove us in any kind are a fenced Wall against any benefit or advantage by Reproofs yea things that will turn Judgment into Hemlock and the most soveraign Antidote into Poyson No wild Beast in a toyl doth more rave and tear and rend than a Proud man when he is reproved And therefore he who manifests himself so to be hath secured himself from being any more troubled by serious reproofs from any wise man whatever See Prov. 9.7 8. 3 Prejudices which are so variously occasioned as it were endless to recount If now we make it not our constant business to purge our minds from these depraved Affections they will never fail effectually to exert themselves on all occasions to the utter defeatment of all use in or benefit by the most necessary and regular reproofs 3. Reckon assuredly that a fault a miscarriage which any one is duely reproved for if the reproof be not received and improved as it ought is not only aggravated but accumulated with a new crime and marked with a dangerous Token of an incurable Evil. See Prov. 29.1 Let men do what they can bear themselves high in their expressions grow angry passionate excuse or palliate unless they are seared and profligately obstinate their own Consciences will take part with a just and regular Reproof If hereupon they come not up to amendment their guilt is encreased by the occasional excitation of the Light of Conscience to give it an especial charge and there is an additional sin in the contempt of the Reproof it self But that which principally should make men careful and even tremble in this case is that they are put on a Trial whether ever they will forsake the evil of their ways and doings or no For he who is orderly reproved for any fault and neglects or despiseth the Rebuke can have no assurance that he shall ever be delivered from the evil rebuked but hath just cause to fear that he is entering into a course of hardness and impenitency 4. It is useful unto the same end immediately to compare the Reproof with the Word of Truth This is the measure standard and directory of all Duties whereunto in all dubious cases we should immediately retreat for advice and counsel And whereas there are two things considerable in a Reproof First the matter of it that it be true and a just cause or reason of a rebuke and Secondly the right which the Reprover hath unto this Duty with the Rule which he walked by therein if both these for the substance of them prove to be justified by the Scripture then have we in such a case no more to do with the Reprover nor any of his circumstances but immediately and directly with God himself for where he gives express warranty and direction for a Duty in his Word his own Authority is as directly exerted thereby as if he spoke unto us from Heaven Hereby will the mind be prevented from many wandrings and vain reliefs which foolish imagination will suggest and be bound up unto its present Duty Let our unwillingness to be reproved be what it will as also our prejudices against our Reprover if we are not at least free to bring the Consideration and Examination of the one and the other unto the Word of Truth it is because our deeds are evil and therefore we love Darkness more than Light No milder nor more gentle censure can be passed on any who is not free to bring any Reproof that may be given him unto an impartial Tryal by the Word whether it be according to the mind of God or no. If this be done and conviction of its Truth and necessity do then appear then let the Soul know it hath to do with God himself and wisely consider what answer he will return what account he will give unto him Wherefore 5. The best way to keep our Souls in a readiness rightly to receive and duely to improve such Reproofs as may regularly be given us by any is to keep and preserve our Souls and Spirits in a constant awe and reverence of the Reproofs of God which are recorded in his Word The neglect or contempt of these reproofs is that which the generality of mankind do split themselves upon and perish eternally This is so fully and Graphically expressed Prov. 1. that nothing can be added thereunto And the great means whereby much hardness comes upon others through the deceitfulness of sin is want of keeping up a due sense or reverence of