re-sound as by an Eccho and is applied even by Heathen Writers unto that kinde of teaching which is by word of mouth sounding in the ear of him that is taught and especially unto the teaching of the first rudiments of any Science whatsoever It signifieth any kinde of vocal instruction Acts 21. 21 24. viz. that whereby the principles of Christian Doctrine are made known unto the hearers as Luk. 1. 4. instructed or catechized Gal. 6. 6. taught or catechized See Acts 18. 25. Rom. 2. 18. 1 Cor. 14. 19. Catechizing is a plain and easie instructing of the ignorant in the grounds of Religion or concerning the fundamental Principles familiarly by Questions and Answers and a spiritual applying the same for practice Whatever the catechizing in the Primitive Church was in private for the publick it seems not to have been Dialogue-wise by Question and Answer but in a continued speech with much plainnesse and familiarnesse Catechizing differs from preaching Preaching is the dilating of one member of Religion into a just Treatise Catechizing is a contracting of the whole into a summe Preaching is to all sorts catechizing to the young and rude Catechizing is 1. Plain that none might excuse themselves that the most illiterate might not say at the day of Judgement O Lord thy wayes were too hard for us 2. That the manner of the teaching might be sutable to the hearers 3. That no Governours might pretend the difficulty of it 2. Instructing which implieth that original ignorance and blindenesse we were born with 3. It is such an instructing which is by way of distilling things in a familiar manner our Saviour did not give the people whole Loaves but distributed them by pieces 4. Such an instructing as acquaints them with the meaning of things and spiritually applies the same for practice It is not enough to say the Creed and Lords Prayer but to understand the sense and apply it to practice 5. An instruction by way of Question and Answer which is thereby made more plain and familiar The exercise of Catechizing hath been proved to be most ancient and very necessary and usefull and therefore it should be alwayes continued in the Church 1. Because there will alwayes be found Babes which stand in need of Milk not being able to bear strong meat 2. Because as no building can stand without a foundation and none can be expert in an Art except he learn the principles thereof so none can have sound knowledge in Divinity except he be trained up in the grounds thereof The best way to perform this exercise is 1. By short Questions and Answers the Minister demanding the Question the people answering 2. It must be done purely 2 Cor. 2. 4. 3. Plainly 2 Cor. 3. 2. Heb. 5. 11. 4. Soundly Tit. 2. 7. 5. Orderly 6. Cheerfully and lovingly 2 Tim. 2. 24. praising the forward encouraging the willing patiently bearing with all admonishing such as are unruly Amesius his Christianae Catechesios Sciagraphia is usefull this way and Nowels Catechism in Latine in English there are B. Ushers M. Bains M. Cartwrights M. Balls and M. Crooks Guide and now the Assemblies Here is a fault that both teachers and hearers must share between them Ministers do not teach principles sufficiently happy is that man which can say with Paul I have kept back nothing that was profitable 2. Those are too blame which will not be taught children and servants which are stubborn and unwilling to be catechized some say they are too old to learn but are they too old to repent and be saved Some say they are past principles they are not now to be grounded but we may say with the Apostle Whereas they ought to be teachers they had need themselves to be taught Such people rebell against their Minister or Master whose duty is to teach them and God who commands it Let men be exhorted to practise this duty Ministers Masters Parents Schoolmasters teach the A B C and the Grammer Suffer little children to come unto me Consider 1. Thou broughtst thy children into the world blinde and deformed 2. Thou canst not else have comfort in thy children or servants many are crost in their family for want of this and many at the gallows will cry out If they had lived where they had been instructed they had never died a dogs death Greenham saith Thy children shall follow thee up and down in hell and cry against thee for not teaching them He that will not provide for his family saith Paul is worse then an Infidell and he that will not teach them is worse then a beast The old Nightingale teacheth the young to sing and the old Eagle her young ones to flie Children ill brought up were devoured by Bears to teach Parents that since they have done lesse then Bears who shape their whelps by much licking and smoothing them though Vossius and Dr. Brown deny this they therefore by Bears were bereft of them It is good therefore to season our children with wholsome truths betime a vessel will long keep the savour of that with which it is at first seasoned and the Devil will begin betime to sow his seed Master Belton upon his death-bed spake unto his children thus I do believe saith he there is never a one of you will dare to meet me at the Tribunall of Christ in an unregenerate condition It will be a great comfort to thee and benefit to them when they are instructed in the points of Religion If thy children die yet thou mayest have great hope of them when thou hast acquainted them with the principall grounds of Religion The Papists in the Preface to the Catechism of the Councel of Trent confesse that all the ground we have got of them is by catechizing and let us look that we lose not our ground again for want of it Iulian himself could not devise a readier means to banish Christian Religion then by pulling down the Schools and places of educating children Egesippus saith That by vertue of catechizing there was never a Kingdom but received alteration in their Heathenish Religion within fourty years after Christs passion All ignorant persons though they be grown in years must be willing to be instructed and catechized Ignorance in principles is a great sin 1. The Lord appointed a Sacrifice for ignorance Heb. 9. 7. 2. He requires repentance for it 3. It is the original of all the errours in a mans life both in doctrine and worship 1 Cor. 15. 34. Ioh. 4. 22. such will be a prey to false teachers Col. 2. 8. 4. The ground of all instability in the wayes of God Ephes. 4. 14 15. and of that non-proficiency that is in men the way to damnation Act. 4. 12. Theophilus a Noble-man and of ripe years was catechized as the Greek word shews ignorance bringeth men to the very pit and gulph of destruction Hos. 4. 1. and
minde without any sensible representation 2. The parts or kindes of worship that they be by him appointed which are 1. Ordinary such as are to be done constantly and in a setled course which are three-fold 1. Publick 2. Private 3. Indifferent 1. Publick 1. Preaching of the Word 2. The administration of the Sacraments Baptism and the Lords Supper 2. Private 1. Conference 2. Meditation 3. Indifferent 1. Prayer 2. Reading the Scriptures or other good 〈…〉 3. Catechizing 4. Singing of Psalms 2. Extraordinary such services as are tâ— be â—â—ne now and then upon special occasions 1. Fasting 2. Feaâ—â—ing 3. Vows 2. The Manner of the performance of Divine Service is three-fold 1. A due preparation before 2. A right carriage in them doing them 1. Truly and sincerely upon the right Motives Causes Gods Commandment and Will and our own Duty and need and for the right ends viz. the pleasing of God and procuring of Grace and increase of vertue in our souls 2. Reverently with a special apprehension of Gods presence and greatnesse 3. Faithfully with a believing of Gods truth therein and promising to our selves the blessing he hath promised 4. Devoutly that is with a diligent attention of the minde to the words and matter and whole work in hand 3. A right making Use thereof after The third Commandment enjoyns the common worship of God that is the right carriage of our selves to his honour in all our common affairs so far forth as we have any thing to do with him therein The general duty of it is to live holily To sanctifie God 1. Inwardly by seeing him in his works 1. Of chastisement to be patient penitent 2. Of Mercy to be thankful and obedient 2. Outwardly 1. In word by the lawful use of an Oath by a reverent mention of Gods Titles and Attributes upon any occasion by good conference and making confession of his truth 2. In our Deeds and Actions 1. In General to aim at his glory in all our works and live to him and not to our selves 2. More Particularly in two things 1. In suffering Persecution cheerfully for Righteousnesse sake 2. By a sanctified use of Gods creatures of any thing whatsoever we do whereto four things are required 1. Knowledge out of the word of God concerning the lawfulness of our doing such things 2. Craving Gods blessing in the use of Meat Drink Marriage 3. Returning Thanks to God for his goodnesse 4. Moderation in the use of them The fourth Commandment appoints the consecrating of a special time viz. every seventh day after six of labour to holy and religious exercises The full Summe of it is After thou hast bestowed six dayes in ordinary and common businesses thou shalt bestow the seventh day in exercises of piety and religion The things commanded in this precept are two 1. Preparation to the Sabbath in the word Remember which is done two wayes 1. All the week long by diligence fore-sight moderation in the labours of our calling 2. On the sixth day towards the end of it by a seasonable breaking off our labours and making all things ready for the Sabbath 2. Celebration of the Sabbath not only observing and keeping it our selves but preserving it and looking that our Inferiours and others under us at the least outwardly keep it We must 1. Rest from thoughts words and deeds that concern worldly things but only for necessity and mercy 2. Sanctifie it by bestowing it in the exercises of Religion which for the manner are to be done cheerfully consecrating the Sabbath unto the Lord as a delight The fifth Commandment enjoyns the performance of all such duties as appertain to men in regard of their place that we shew due respect to our Superiours Equals and Inferiours Our Duty to our Governours is to honour and reverence their persons willingly to obey all their lawful commandments to bear their reproofs and chastisements submissively patiently and fruitfully The particular Duty of Children to their Parents besides these common duties is 1. To love them very much to maintain them if need be in sicknesse and age and to be guided by them in marriage The particular Duty of Servants is to be trusty and painfull in the busisinesse committed to them by their Governours as well in their absence as presence The particular Duty of Subjects to their Kings and inferiour Magistrates is to defend their persons against all violence offered to them by any according to their places and to render them willingly all due services and paiments The Duty of People to their Teachers and spiritual Pastors is to submit to their Ministery and to reward them with plentiful maintenance The Duty of the younger to their betters in age is to behave themselves toward them reverently and to take their good advice Our Duty towards our betters in gifts is to take notice of their gifts and to respect them accordingly The common duty of all Governours towards those that are under them is to rule them wisely mildly and equally taking care by their authority to plant true Religion among them The particular Duty of Parents toward their children is to give them fit instruction and correction to help them to some honest Calling to dispose of them fitly in marriage and to lay up for them according to their meanes The particular Duty of Masters toward their servants is to use them justly and mildly for work diet reward and chastisement The Duties of man and wife each towards other are these Both must love each other above all other persons he must cherish her as his own body and she must be an helper to him and yeeld to him as her Head The particular Duty of Kings and other Magistrates is to make fit Lawes and to see them duly executed for the maintaining of peace honesty and godlinesse The Duty of Ministers toward their people is to guide them in the right way by life and doctrine to oversee their carriage and to administer the Sacraments duly to them The Duty of the ancienter toward their younger is to further them in goodnesse by grave carriage and good counsel Their Duty that have better gifts then others is to use the same readily and humbly for the help of such as want them The Duty of Equals is 1. To think better of their Equals then themselves and to esteem of them above themselves 2. In giving honour to go one before another 3. To be glad and well-satisfied at the raising and advancement of their equals to places above themselves The sixth Commandment enjoyns all due care of our own and neighbours safety Temporal and Spiritual For our own temporal safety we must shun all distempered passions and needlesse perils using food rest and other means of health and strength cheerfully and moderately For our spiritual safety we must carefully â—lee all sins and the occasions of them and use all means of getting grace and salvation For our neighbours natural safety we must keep wrath malice and hatred out
with grudging in the highest Communion that a creature is capable of The fourth Commandment then requireth 1. Preparation 1. General 1. Diligence in our businesse all the week 2. Discretion in our businesse all the week 3. Moderation in our businesse all the week 2. Special by fitting all things for the Sabbath on the end of the day precedent 2. Celebration of it which is both 1. Common to all for 1. Matter both to 1. Rest 1 From what 1 Labors 2 Sports 2 Who all 3 How long one whole day 2. Sanctification to do all with delight Publickly Privately 2. Manner 2. Special to Superiours to look to Inferiours Six Arguments prove the Commandment of the Sabbath to be moral 1. It was delivered to Adam before the fall when there was no Ceremony Gen. 2. 2. which is not spoken by anticipation but the context sheweth it was then sanctified to him v. 3. 2. Moses takes it for granted it was known to be moral and known before the Law was given Exod. 16. 25. 3. Unlesse this be moral there cannot be ten Commandments Deut. 10. 4. 4. God would not put a Ceremonial Law in the midst of the Morals and urge it with more words reasons repetitions and particulars then any of the Morals as he doth the Sabbath Exod. 20. 8 9 10 11. 5. Christ speaking of those daies when all the ceremonial Law was dead and buried sheweth the Sabbath stands still Matth. 24. 20. 6. The Prophet prophesying of the dayes of the Gospel when Christ should be revealed Isa. 56. 1. pronounceth a blessing on them in those times that keep the Sabbath from polluting it vers 2. and putteth the keeping of the Sabbath for the whole obedience of the Covenant vers 6. which he would not do if it were ceremonial 1 Sam. 15. 22. M. Fenner on the Command There is one general way of breaking this Commandment by denying the morality of this Law and cashiering it among other Levitical Ceremonies Indeed the Sabbath is in part ceremonial figuring both our rest of Sanctification here and glory hereafter but that contradicts not the perpetuity of it for it is not a Ceremony leading to Christ and at his coming to determine as appears Matth. 15. 17. I came not to dissolve the Law vers 19. He that shall break the least of these Commandments where each of the ten Commandments is ratified and consequently this fourth Luke 23. 56. They rested according to the Commandment and Luke writ that divers years after the Resurrection of Christ the things were done after his death when all Levitical institutions lost their power of binding Iames 2. 10. Therefore the whole Law and each principle thereof doth binde us under the Gospel as the time of instituting a particular date of time for the beginning of the Sabbath of the old Law viz. in innocency 2. The writing of it in Tables of stone 3. Putting of it into the Ark prove it moral That term is not given to any other thing in the New Testament but to the Supper and the day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 11. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Revel 1. 10. This day was so sacred among Christians that it was made the Question of inquisitors of Christianity Dominicum servasti Hast thou kept the Lords-day To which was answered Christianus sum intermittere non possum I am a Christian I cannot intermit it See Act. 20. 7. 1 Cor. 16. 1. So much of the Commandments of the first Table enjoyning our duty to God now follow the precepts of the second Table concerning our duty to our selves and our neighbours CHAP. VI. The fifth Commandment HOnour thy Father and thy Mother that thy daies may be long upon the Land which the LORD thy God giveth thee Exod. 20. 12. THere are three things to be considered in it 1. The Subject Father and Mother 2. The Attribute Honour 3. The reason of the Precept with a promise That thy dayes may be long c. By the name of Father and Mother first and principally those are understood of whom we are begotten Heb. 12. 9. Not only Father but also Mother is expressed least any should think that for the weaknesse of her Sex and the subjection of the woman the Father only were to be honoured and not the Mother The Precept is repeated Deut. 5. 16. Levit. 19. 3. where the Mother is put first because the childe begins to know her first All Superiours also are comprehended under this Title Magistrates Gen. 41. 8 43. Ministers 2 King 2. 12. 13. 14. 1 Cor. 4. 15. Masters of Families 1 Kings 5. 13. Elders in years Act. 7. 2. 1 Tim. 5. 1 2. Yet God makes mention of Parents 1. That he might propound that Superiority for an example which seems most amiable and least envious For as in the negative precepts he useth odious words to deterre men from sinne so in the affirmative he chooseth words full of love by which we are to be allured to obedience 2. The same at the first in the beginning of the world were both Parents Magistrates Masters and Schoolmasters 3. He names Parents because their power and government which was the first is as it were the rule by which all others ought to be framed Hence all Superiours are taught to carry themselves as Parents and all Inferiours as children He saith Father and Mother disjoyning them to shew that there is a duty peculiar to both these persons He saith not simply Father and Mother but thy Father and Mother therefore thou shalt honour the Father because he is thy Father of whom thou art begotten and bred therefore thou shalt honour the Mother because by her not without sorrow and pain thou wast brought into this life Whatsoever they be they are therefore to be honoured because they are thy Parents The Law-giver sets down the duty of the childe toward the Father and not the duty of the Father toward the childe because the affection of a Father toward the childe is naturally greater and hath lesse need of incitements then that of a childe toward the Father Amor descendit non ascendit It is proper to love to descend not ascend the reason is because love began in heaven God was the first that loved Charity I say begins in heaven and descends on the earth and in this it differs from faith which begins on earth and ends in heaven The Inferiour is commanded rather then the Superiour because the Inferiour hath more cause to neglect his duty then the other it is easier to be honoured then to give honour 2. The Attribute Honour The Hebrew word in Kal signifieth to be heavy in Piel to honour because we do not esteem them as light or vile whom we honour It signifies not only a right esteem of the excellency and prerogative of Parents and a right judgement of their person and office manifested also by outward signs of reverence but love and obedience
and a readinesse to relieve them in their necessity We honour men when taking knowledge of that excellency which is in them we bear our selves accordingly towards them In as much as the unreasonable creatures also love their little ones and are loved of them the Law-giver would have this natural affection which ought to be in a man of a more noble quality then that which is found among the very beasts The beasts are capable of natural affections but only man is capable of honour 2. In some respect a man ows more affection to his wife and his children then o his Father or Mother but in honour the Father and Mother have alwayes the preheminence The honour due unto Superiours of all sorts is reverence of minde declared by some civil submission as of rising before them and giving them the honour of speaking first 3. The Reason of the Precept That thy dayes may be long Which promise if we respect the words in the Hebrew may be read two wayes either so That thy dayes may be long upon the Land which the Lord thy God giveth thee for then he did as it were give it to them after he had delivered them out of Aegyptian bondage or word for word That they may prolong thy dayes viz. Thy Parents both readings have the same meaning but this later hath a special emphasis for it sheweth that with our Parents after a sort is the prolonging of our life that we may be the more incited to love and honour them Dayes signifies time because a day was the first sensible distinction of time God promised life in this Commandment rather then any other kinde of blessing because we received life from our Parents therefore life is promised to him which honours those from whom he hath received it This Commandment enjoyns the performance of all such duties as appertain to men in regard of their place that is which respect a special relation which passeth betwixt some men more then others in some special and particular bond binding them mutually one to another The Summe of the Commandment is to shew what duties we owe one to another in respect of their and our place gifts and calling This is made the summe of all the duties the childe oweth to his Parents Honour thy Father and Mother because this is the chief duty of all others yea this is the fountain of all other duties a childe can performe Malachy 1. 6. Deut. 27. 16. The duties required of the natural childe are comprehended under these three heads Reverence Obedience and Thankfulnesse 1. Reverence This reverence must be both inward and outward in the heart and in the behaviour The inward reverence is commanded Levit. 19. 2. Ye shall fear every man his mother and father God begins there where obedience is best tried Secondly Reverence in outward behaviour as bowing to them in standing bare and putting off before them in an humble and lowly countenance and behaviour when the Parents speak to them or they unto their Parents 2. They must obey their Parents Col. 3. 20. Ephes. 6. 1. 1. In doing the things which they command if they be lawfull 2. In quiet and patient bearing their admonitions and corrections Prov. 13. 1. 15. 5. 3. They must be thankfull to their Parents which thankfulnesse consisteth in two things 1. In relieving their Parents when they be in want Gen. 47. 12. 2. In praying for their Parents 1 Tim. 1. 2. Children must be obedient to their Parents so was David 1 Sam. 17. 20. Christ went down with his Parents and was subject to them Reasons First It is a Duty most equal that they should be obsequious to them by whose means they are they were the instruments of thy being Secondly It is a profitable duty that is the promise That it may be â—well with them and their dayes may be long on the earth a prosperous and long continuance upon the earth is the reward of dutifulnesse the Rechabites were highly commended of God for their obedience to their Parents and received this Promise from him as a recompence of their obedience That Ionathan the sonne of Rechab should not want a man to stand before him for ever Thirdly It is well pleasing to God Col. 3. 20. The bounds and limits of it It must be a very large obedience extending it self to all those things which God or some Superiour joyntly over father and childe hath not forbidden Stubbornnesse and disobedience to Parents much displeaseth God When the Apostle would reckon up the foul sins of the Heathen for which the wrath of God was manifested against them from heaven he reckons among the rest disobedience to Parents and when he would describe the ill qualities of those which should live in the later perilous times he saith Disobedient to Parents The Apostle also setteth forth childrens disobedience by a Metaphor taken from untamed head-strong Beasts that will not be brought under the yoke The word therefore is not unfitly translated unruly and it is somewhat answerable to an Hebrew phrase given to disobedient children viz. Sons of Belial which is according to the notation as much as sons without profit or as some will have it Sons without yoke that is such children as refusing to be in subjection unto Parents are no way profitable but work much mischief and cause great grief Cursed be he that despiseth Father or Mother and let all the people say Amen They must not so much as attempt to bestow themselves in marriage without the consent of their Parents Gen. 21. 21. 24. 4. Exod. 34 16. Deut. 7. 3. Wives were given by their Parents to all the Patriarchs in the old Testament Erasmus in one of his Epistles speaking of Levinus that got a wife neglecting the counsel of his friends about it and so proving unhappy he saith Res calidè peracta est magis quam callide They should imitate what is good in their parents Ephes. 5. 1. Though the consent of Parents in second marriages be not absolutely necessary yet it is to be thought fit and convenient because children in some regard exempted from parents authority do notwithstanding owe duty to them and they are to testifie it by being advised by them in some sort in their after bestowing of themselves in marriage Elton on the fifth Commandment The duties of parents to their children are either in their tender years or riper age common to both or special The fountain of parents duty is love This is expresly enjoyned to them Many approved examples are recorded thereof as Abrahams and Rebecca's and others Reasons Great is that pain cost and care which parents must undergo for their children if love be in them no pains cost or care will seem too much Contrary to love in the defect is want of natural affection which is reckoned in the catalogue of notorious sins Rom. 1. 30. Tit. 3. 3. in the excesse is too much
doting upon children Parents are apt to exceed in their love to their children and be extreme fond in their affection so Eli Isaac to Esau Iacob to Ioseph and Benjamin David to Absalom and Adonijah Reasons 1. Affection is natural and grows in the heart it self and so grows the bigger and stronger natural affections can hardly be moderated 2. It is ancient it comes into the world with the childe nay begins when the childe is in the wombe 3. It is much nourished for it is the property of all both affections and habits to grow very strong by exercise and to wax mighty by frequent acts But yet this fond affection is evil 1. Because it is an undecent thing for a man to suffer his reason to be blinded by his affection 2. It is dangerous and hurtful 1. To parents in hindering them from doing that which is good for their childrens souls and so causing them to neglect the best and most necessary offices of a parent viz. To watch over them to observe their faults and reprove them and to beat down the corruptions that will be growing in them it indangers the parents to sin against God and honour their children above him and to be too worldly for them 2. To the children they will grow bold on their parents love and so much more carelesse of them The parents common duty to their children in their tender years and childhood is 1. To instruct them in Religion so soon as they are able to speak and have the least use of understanding Prov. 22. 6. Ephes. 6. 4. God hath commanded parents to have a care of the souls of their children Deut. 6. 7. Abraham had so Gen. 8. 19. 2. To give them correction Prov. 23. 13. 29. 27. 13. 20. 22. 15. 3. To blesse them so Abraham did Isaac and Isaac Iacob and he his children The especial duty of the father is to give the name unto the childe of the mother is to nurse up her own childe if God hath given her ability thereunto Gen. 21. 7. 1 Sam. 1. 29. Luke 2. 12. Sarah nursed Isaac Rebecca Iacob Anna Samuel Else the mother will not so ardently love the childe nor the childe the mother for her love increaseth by kissing it often at her breast Her milk which is but white bloud of which the childe consists and with which it was nourished nine moneths in the wombe is more familiar and natural to the childe then that of another woman He resembleth his nurse often in manners mores animi sequuntur temperamentum corporis Plato gives this as a reason why Alcibiades was so stout though he was an Athenian which naturally are fearful because a woman of Sparta a couragious and valiant Nation was his nurse Tacitus writes that the Germanes are among all Nations great and valiant because their own mothers which are of great stature do nourish them A Lamb sucking a Goat or a Kid sucking of an Ewe change their fleece and hair respectively say Naturalists See Dr. Willet on Gen. 21. 7. and Dr. Gonge of Domestical duties on Ephes. 6. 4. Sect. 12. to 16. So much for the duties which parents must perform to their children in their tender years Now those follow which they must perform to them when they grow to riper age 1. To bring them up in some profitable and lawful Calling by which they may live honestly and Christianly so Adam brought up one of his children in Husbandry and the other in keeping Sheep both profitable and lawful Vocations Adam in Paradise is appointed to dresse the Garden See Dr. Gouge's Domestique Duties Ephes. 6. 4. § 31. to 34. A Vocation or Calling is a certain condition or kinde of life ordained and imposed on man by God for the common good 2. To provide for the disposing of them in marriage and that in seasonable and due time 3. To lay up something for their children 2 Cor. 12. 14. Now follows the duties of Servants and Masters First of Servants Servitude came in by sin Conditio servitutis jure intelligitur imposita peccatori nomen istud culpa meruit non natura Aug. de civit Dei l. 19. c. 15. Vide plura ibid. There are two kinds of servants 1. Such as were absolute those that were conquered in war the Conquerour had an absolute power over their lives the Apostle speaks of these Col. 4. 1. and bids give to them that which is equal 2. By compact and agreement such as our servants are now Servants are with care and faithfulnesse as in the presence of God to bestow themselves wholly on the times appointed in their Masters businesse Coloss. 3. 27. 2 3 24. Three things exceedingly commend a servant 1. Diligence 2. Obedience 3. Prudence and Discretion The former two belonging especially to a mans place as an inferiour the third indifferently agreeing to every place I shall handle the two first First A servant must be diligent in his businesse Seest thou a man diligent in his businesse he shall stand before Princes not before men of lower rank Solomon speaks this principally of one in the place of a servant if he be diligent he shall finde good contentment with men of best note 1 Sam. 18. 2. to 6. Such a one was the servant of Abraham which shewed so much care painfulnesse constancy discretion fidelity in that great businesse of choosing his Masters sons wife as nothing could be more Such a one was Iacob to Laban whom he served with all his might Ioseph to Potiphar Reas. 1. Because in so doing they will please God himself who is the Authour of this subordination of men in the family that some should be Masters some servants therefore Paul saith they must do it as to the Lord not to men and saith Of God they shall receive the recompence of inheritance 2. For the quiet sake of the family else he shall become like vinegar to the teeth and smoak to the eyes 3. They must do it for their own sakes because they shall live with most comfort cheer and content themselves as having the good will first of God then of their Governours and the good esteem of all which do know them He that is slothful walks on a thorn hedge and pricks himself A sloathful servant is 1. A thief he steals from his Master wages meat and drink which he receiveth but dischargeth not his work painfully 2. A dissembler an hypocrite if he allow this idlenesse he cannot be a faithful servant to God whom he never saw who is not faithful to his Master whom he sees daily Secondly A servant should be obedient and dutiful doing the things which his Master appoints him as the places before quoted in the Colossians and Ephesians shew Paul wished Timothy to tell the servants that are under the yoak that they must do service to their believing Masters and he willeth Titus to exhort servants to be obedient to their Masters in all
things to please them well and Peter commandeth servants to be subject to their Masters with all fear and that not alone to the good and gentle but also to the froward Reas. 1. God hath communicated a great part of his Authority unto Masters for the good of that little society and all which flow thence 2. Servants are placed in a lower room in a place of inferiority and subjection and so are bound to perform obedience seeing in all places the Superiour must rule and the inferiour be ruled or else neither Superiour nor inferiour shall with any comfort enjoy the places allotted unto them by God 3. Servants do receive meat and drink and as the case goes with us also wages at the hands of their Masters and these are badges of obedience tying them necessarily to do service to them from whom they receive these recompences of their service When Servants are stubborn unruly masterful this sin hath its original in pride and self-conceitednesse they tread Gods Power and Authority under feet in treading their Master's The Masters duty consists in two things chiefly First In choosing good servants such as be godly and of an honest and blamelesse conversation Reasons 1. If the servants be not faithful to God they will never be faithful to their Master 2. A wicked person is very contagious and will infect the family with his lewdnesse 3. He brings Gods curse upon his Masters state and family Secondly in using his servants well His chief duties are 1. To use his authority and interest that he hath in the hearts of his children and servants to draw them to go with him to the Ministry of the Word 1 Sam. 1. 21. 2 King 5. 15. 2. He must use his skill and indeavour to make the Ministry of the Word profitable to his family by examining them making things plainer to them and applying them more particularly Matth. 13. 51. Mark 4. 34. Deut. 6. 7. A Master was called by the ancient Romans Pater-familias the Father of the family because he was to look over all those of the houshold with a fatherly tendernesse as being committed to his trust and custody A Master should reward a good servant So Ioseph's Master set him over the whole family A wise servant shall rule over a foolish son and as he that dresseth the fig-tree shall eat of the figs so he which attendeth on his Master saith Solomon shall come to honour Reasons 1. This will incourage others to vertuous behaviour when they see it so rewarded 2. Equity requires it the equity of the Judicial Law binds us the faithful servant must not go away empty all men will complain of a bad servant few will requite a good one So much for their duties that be further off from equality in the family as Parents and Children Masters and Servants Now those that are more equal are Husband and Wife whose duties are either common to both or more particular to either of them The common duties are of two sorts 1. In respect of themselves 2. In respect of their families For themselves they owe to each other love trustinesse and helpfulnesse 1. Yoakfellows must love each other the wife the husband and he her The Apostle commands husbands to love their wives and not be bitter to them Col. 3. 19. The Heathens in their Sacrifices to Iuno the maker of Marriages took all the gall out of the Beast to shew that all bitternesse must be absent from that condition A husband in that he is a man should be far from all bitternesse hence humane and humanity the cords of a man all these imply sweetnesse and facility It is noted of Elkanah that he loved Hannah and Isaac that he loved Rebeccah Gen. 24. 6. and the Apostle requires of women that they be lovers of their husbands and children Tit. 2. 4. Reasons 1. God hath joyned man and wife in many and neer bonds they have one name house off-spring one bed one body and should they not have one heart 2. This is necessary 1. To make all the duties of marriage easie 2. To make all the cumbers of marriage tolerable such shall have trouble in the flesh in regard of many domestical grievances troubles from each other children servants What a deal of misery had Iacob in his married estate and so David therefore an happy condition in Heaven is described to be that wherein they neither marry nor are given to marriage I will in the next place shew 1. What properties their love must have 2. By what means it must be gotten and increased Their love must have three properties 1. It must be spiritual their affection must be grounded on spiritual respects and shew it self in spiritual effects it must be a love founded on Gods Will and Commandment which requireth them to love one another that so it may be a sound and durable love being grounded upon a lasting and durable foundation and may be able to prevail against all difficulties and impediments Secondly It must shew it self in all spiritual effects of seeking the good of each others souls and if they love one another because God commands it they will love one another so as God commands that is so as to respect the eternal good of themselves 2. It must be plentiful that is to say for the measure exceeding all other loves the husband must love the wife and she him more then father mother children brethren friends there being most neer bonds of union betwixt them they are one flesh Let the husband so love his wife even as himself not meaning it as the phrase is used when it is spoken of the love we bear to our neighbour that he must love her with a love which hath the same properties that our love to our selves for then there were no special matter in it but they must love their wives saith a Reverend Divine even as themselves for measure as much as themselves as Christ loved his Church 3. This love must be a binding love limiting and tying their Matrimonial affections and desires solely to each other Erre in her love continually and let her breasts satisfie thee And Why shouldst thou my son imbrace the bosome of a stranger Desire not the beauty of a stranger in thy heart Means of attaining this love are of two sorts natural and spiritual The natural are sociablenesse and familiar conversing together in the same house at the same table in the same bed therefore God appointed that a new married man for the first year should not be sent abroad to warfare or to any other publick service but should remain at home with his wife that so through the constant society of one whole year their souls might be inseparably united in affection Therefore those take a very bad course that dwell asunder and fare asunder and lie asunder as for state and pomp is the custome of the greater sort of people 2. Spiritual means must
be added to the natural or else little good will be done and these are two 1. Let them pray often to God to link their hearts together 2. Let them be frequent in performing all holy exercises one with another and specially in praying one with and for another Spiritual exercises breed spiritual affection and nothing is more binding then Religion Religious duties do both expresse and increase the image of God and that is amiable So much for love Now follow trustinesse and helpfulnesse both which we will put together as Solomon doth saying of a good wife Prov. 31. 11 12. That the heart of her husband doth trust in her And again She will do him good and not evil all the daies of his life God did make man and woman for the good each of other her to be his helper and him to be her guide This trusty helpfulnesse must be to each others bodies souls names and states Bodies in the careful avoiding of all things whereby they may bring sicknesses or diseases each on other and the willing and ready providing of all things that may continue health and recover it as attendance physick and the like Souls in shunning all such carriages as may provoke each others passions or other infirmities and using all good means of loving advice and admonition to help each other out of the same Namely in concealing each others infirmities and keeping each others secrets States in joyning together in diligent labour wise fore-cast and vertuous thriftinesse Thus for themselves Now in regard of their families they must joyn together in the planting of Religion amongst them by instructing and teaching them and by reading and praying with them the man as chief the wife as his deputy in his absence also they must oversee the waies of their family by looking what is done by them and seeking to redresse by admonishing and correcting what is amisse In regard of children they are 1. To bear moderate affections toward them Rachel and Hannah immoderately desired them others mutter because they have so many 2. To train them up in the fear of God Solomon who was the tender beloved the darling of his parents makes this the instance of their love in that they taught him wisdome and acquainted him with the Laws of God It was said of Herod that it was better to be his hog then his son 3. To reprove and chasten them for their iniquities Ely a good man came to a fearful end for neglecting this So much for their joint duties Now the several duties of each come to be handled and first we begin with the wife and then proceed to the husband The wife ows in one word subjection and this twofold to the husbands Person and to his Authority To his person 1. By acknowledging her self to be his inferiour God saith to Eve Her desire shall be subject to her husband and he shall rule over her The female sex is inferiour to the male and every woman as a woman is lower and meaner then a man as the Apostle proves because the woman was after the man and for the man and she was first in the transgression therefore she may not use Ecclesiastical Authority not speak in the Church as a Minister But to her husband not as a woman onely but as a wife she is inferiour and bound in conscience to be subject to his power and jurisdiction for this is a word of eternal and constant truth He shall rule over thee which she that will not yeeld to is an enemy to God and nature and cannot be a good wife 2. She is to reverence her husbands person both inwardly in heart and outwardly Inwardly Ephes. 5. ult she must fear him not with a flavish but awful fear that is she must have her soul so disposed to him as to be afraid to offend or displease him She must shew outward reverence also in her gesture behaviour and speech This is subjection to the husbands person Now to his Authority She owes 1. Cheerful obedience to all his lawful commands as the Church obeys Christ. 2. A quiet and fruitful receiving of his reprehensions as the Church also is patient toward Christ. Thus we have heard the wives duty The husbands duties are 1 Wisely to maintain his authority not so much by force as by vertuous behaviour avoiding especially bitternesse and unthriftinesse 2. He must wisely manage his authority The end of using his authority must be the good benefit and comfort of his wife and family for all government is by God ordained for the good of the whole not the pleasure of the Governour The husband must use his authority to edification and hearken to her when she speaks the Word of God as Abraham to Sarah Isa. 11. 6. 2. The things in which he is to use his authority he is to command what is to be done and forbid what is not to be done and reprehend where she offends 3. The manner of using his authority is with three vertues Wisdome Mildnesse Justice 1. Wisdome in commanding nothing but what is useful and weighty and grounded upon good and due reason 2. In his reproofs he must choose fit time when he and she are calm and fit place when none is present 2. Mildnesse or gentlenesse rather perswade then command if he chide her let it be with compassion and without bitternesse 3. Justice in willing allowing of maintenance to her according to his place and means in cherishing what is good and seeking to reform what is evil He must walk in all wisdome and knowledge 1 Pet. 3. 7. he should be an example of judgement gravity holinesse and wisely passe by many imperfections because they are fellow-heires of grace if there be not this wise carriage their prayers will be hindered contentions hinder such duties Thus much for private persons viz. Parents and Children Masters and Servants Husband and Wife Now follow the duties belonging to publick persons which are either in Church or Common-wealth In Church as Minister People In Common-wealth as Magistrate Subject Of Ministers and People The duty of the people 1. They ought to reverence their Ministers for the place in which God hath set them Isa. 52. 7. Rom. 20. 15. 2. They ought exceedingly to love them Gal. 4. 14 15. 1 Thess. 5. 12 13. 3. They must obey their Doctrine taught truly out of the word of God Heb 13. 17. 4. They must yeeld sufficient maintenance unto them 1 Cor. 9. 11. Rom. 15. 27. Gal. 6. 6. 1 Tim. 5. 17 18. The Anabaptists deny that Ministers may receive a stipend so doth Weigelius he cals them Stipendiarios praecones Vide Crocij Ante-Weigel part 2. cap. quaest 2. 5. They must defend them against the wrongs of bad men Rom. 16. 4. The duty of Ministers to their people Their duty is laid forth 1. By Titles as Watchmen Ezek. 3. 1. Labourers Matth. 9. 37. Light and Salt Matth. 5. 13 14. Shepherds
far forth as children transgresse not any of Gods commandments in obeying their parents they ought to obey Rom. 1. 30. 2 Tim. 3. 2. Titus 1. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 13. 13. Ever the blessing or curse of the parents hath a prophetique power joyned with it Flores Regij by King Iames Deut. 27. 16. The punishment which by the Law was appointed to disobedient and rebellious children was a publick shameful death Deut. 21. 18. to 22. Parentis effigiem filo corporis exprimere hoc omnibus cum aliis commune est virtutes patrum tam rarum natis est exprimere quam patribus virtutum suarum ac morum exempla suis relinquere posse Jos. Scalig. Epist. Christoph. Augustino Puteanis Postquam ex parentum consensu vel expresso vel tacito in sua potestate sunt constituti tum patria potestas propriè sic dicta cessat quamvis nunquam cessare possit debitum gratitudinis observantiae pietatis filialis Ames de consc lib. 5. c. 22. The four Cardinal duties of a parent are prayer admonition example correction a Gen. 22. 2. b Gen. 25. 28. Ibid. The childe set at liberty makes the mother ashamed Prov. 29. 15. See Dr. Gouges Domest duties on Ephes. 6. 4. Deut. 6. 7. See 2 Tim. 3. 15. and Master Baxters Saints Rest. part 3. See Dr. Gouge ibid. sect 46 47. Discant hic matres se debere per se suas proles nutrire lactare natura enim hoc illis onus imposuit Hinc Mammillas ubera veluti lagâ—nulas quasdam ad proles nutriendas aptas illis largita est Plin. l. 28. c. 9. scribit lac Maternum esse utilissimum naturae prolis convenientissimum Vide Aul. Gell. l. 12. noct Attic. c. 1. Scribit Lampridius Titum filium Vespasiani Imperatoris toto vitae tempore adversa valetudine laborasse eò quòd à nutrice infirma lactatus esset de Tiberio quoque Caesare fertur quòd fuerit magnus potator quia nutrix ipsius talis erat secundò ex eo quòd filius non lactetur à propria matre sit ut mater filium filius matrem minus amet Vnde naturalem parentum ac filiorum amorem majorem videmus in communi plebe quam in familiis nobilium quoniam ferè nobiles foeminae infantes suos per nutrices lactari curant à Lapide in Gen. 21. 7. Origo vocabuli servorum in Latina lingua inde creditur ducta quod hi qui jure belli possent occidi à victoribus cum servabantur servi fiebant à servando appellati quod etiam ipsum sine peccati merito non est Aug. de civit Dei l. 19. c. 15. Servitus conditionalis usualis See Ephes. 6. 5. Coloss. 4. 22. 1 Tim. 6. 2. Tit. 2. 15. Prov. 10. 26. See Dr. Willet on Exod. 21. Quest. 8. 9. Dr. Gouges Domestical duties on Ephes. 6. 5 6 7 8. Servants must obey their Masters but in the Lord and therefore the Apostle ever joyneth some clause of restraint Col. 3. 22. Ephes. 6. 6. 1 Cor. 7. 15. A servant is not sui juris must do his Masters work is a living instrument in the hand of another 1 Pet. 2. 18. Servus non est persona sed res saith the Civil Law one describes him thus A servant is a person that yeelds himself to the command of a master and submits to his authority to do his will Rom. 6. 16. So the Centurion describes a servant Matth. 8. 9. Psal. 101. 6 7. 1 Tim. 3 4. See Dr. Gouges Domest duties on Ephes. 6. 9. Naamans servants called him Father Deut. 15. 13 14. See Dr. Gouges Domest duties part 2. Without their union of hearts their uniting of bodies and states will be a death Ephes. 5. 25. Love is such a natural property of that relation that God to shew his affections to his Church when he would comfort her saith that he is her husband See a rare example of wively affection Speed in Edw. the first p. 542. 1 Cor. 7. Not beauty wit wealth kindnesse received these things may alter Matrimonial love that is such as beseemeth that neer knot and conjunction Where the bond is closest the love must be strongest His soul must rest it self in her as the onely woman under Heaven for him and hers upon him as the onely man under Heaven for her Prov. 5. 19 20. As if he had said If thou do not love thy wife thou wilt look after Harlots or at least art in danger so to do * Religio à religando Gen. 2. 18. It is not said a help onely for so are the living creatures and therefore called jumenta à juvando but a fit or meet help In the Original it is before him and with a note of similitude as before him that is answering to him Prov. 31. 1. The wives relation-grace is subjection in the Lord the Apostle twice or thrice cals for this subjection and obedience 1 Pet. 3. 5 6. 1. This is there made the great ornament 2. The Apostle shews there the benefit of this subjection The titles and names whereby an husband is set forth do imply a superiority and authority in him as Lord 1 Pet. 3. 6. Master Esth. 1. 17. Guide Prov. 2. 15. Head 1 Cor. 11. 3. 1 Pet. 3. 2. Sarah called Abraham Lord. Ephes. 5. 24. 1 Cor. 11. 7. 1 Cor. 14. 25. Men are commanded to receive them in the Lord to hold them in reputation to know them as over them in the Lord to esteem them very highly in love for their works sake to hold them worthy double honour and to obey them Phil. 2. 29. Ministers must be faithful in their Calling Faithfulnesse is a constant and diligent performing of all the parts of the duty of a Minister from the right grounds and for the right ends sincerely because God requireth and for his glory and the salvation of the people It was a wonderful thing in Paul 1 Cor. 4. 4. that he knew nothing by himself that is no notorious defect in regard of his Ministry He should have Thummim integrity of life as well as Urim light of learning It was said heretofore Stupor mundi Clerus Britannicus The wonder of the world is the Clergie of Britain 1 Tim. 4. 13. Ieroboam made the basest of the people to be Priests 1 Kin. 12. 31. 13. 33. and some would make the Priests to be the basest of the people Prov. 24. 2â— 1 Pet. 2. 17. See Tit. 3. 1. Rom. 13. 5. What one doth for conscience sake he should do willingly A great burden lies on the Magistrate Unicus tantum est subjectus in civitate Magistratus Luth. Psal. 82. 5 10. Zach. 7. 4. Acts 4. 19 20. Iulianus Imperator quamvis esset apostata habuit tamen sub se Christianos milites quibus cum dicebat Producite aciem pro defensione Ecclesiae obediebant ei cum autem diceret eis Producite arma in Christianos tunc
I maintain against the Antiscripturists and such as go about to take away all the Old Testament It was necessary that God should give us some outward signification of his will All creatures have a rule without themselves to guide them in their operations The Scripture is the Rule of Faith and Life Isa. 8. 20. All extraordinary wayes of revelation are now ceased we are to pray for a further Discovery of Gods minde in his Word Ephes. 1. 17. not to expect new Revelations ex parte objecti but ex parte Subjecti a farther clearing of the Scriptures to us Some say the Old Testament is a dead letter so is the New without the Spirit how can we convince the Iews but by the Old Testament the same Spirit spake in both Testaments Some turn the whole word into Allegories Others deny consequences out of Scripture to be Scripture nothing is Scripture say they but what is found there expresly What is necessarily inferred is Scripture as well as what is literally exprest Levit. 10. 1. The Apostle proves the Resurrection by consequence Paul and Apollo Act. 17. 3. 18. 28. proved to the Iews by the Scriptures that Jesus was the Christ although in those Scriptures these very words are not found but are deduced by a necessary consequence In the second Book I treat of God That place Exod. 34. 6 7. is as full a description of Gods Attributes as any in all the Scripture The Hebrew Doctors note that there are thirteen Attributes and but one that speaks of Iudgement that he will punish the sins of Fathers upon their Children all the other twelve are meerly wholly mercy and his Iustice is mentioned to invite men to lay hold on mercy All Principles Rules and Motions to Duty are to be found in God Gen. 17. 1. Joel 2. 13. The Heathens extolled the knowledge of a mans self E Coelo descendit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But Christians must chiefly study to know God 1 Chr. 28. 9. Jer. 9. 24. Joh. 17. 3. The understanding of the Angels is perfected by the Contemplation of the Excellencies that are in God We shall not be properly Comprehensores in Heaven although the Schoolmen sometimes say so yet we shall know God in a far more perfect manner then in this life 1 Cor. 9. 12. 2 Cor. 5. 7. If God were more known he would be more loved seared honoured trusted God is primum verum which satisfies the understanding and Summum bonum which satisfies the will Deo solo nos debemus frui rebus aliis â—â—i We ought to enjoy God alone and use the world We are said to enjoy a thing with which we are delighted for iâ— self to use that which we referre to another thing I will conclude this with that excellent Speech of Austine concerning Gods knowledge Non enim more nostro ille vel quod futurum est prospicit vel quod praesens est aspicit vel quod praeteritum est respicit sed alio mo do quodam à nostrarum cogitationum consuetudine longe alteque diverso In the third Book I handle the Works of God The serious considering of Gods Works is a great part of sanctifying his Name Besides the natural there is a spiritual use to be made of all the creatures Revel 12. 1. The Sunne points to Christ the Moon to the World the Starres to the Ministers of the Gospel How frequently did our Saviour take occasion from earthly things to teach men heavenly truths In the fourth Book I speak of the Fall of Man and so of Original and Actual Sins Some Divines hold that there are three parts of Original Sin 1. The guilt of Adams sin 2. The privation of original righteousness 3. The corruption of nature Of the imputation of Adams sinne to us Garissolius a learned and pious French Minister hath written a large Book He shews there the consent also of Reformed Churches therein but how great an agreement there hath been of Churches and Ecclesiastical Writers ancient and modern in this matter Andrew Rivet hath taught in a peculiar Book published upon that Argument Every man by nature hath likewise lost the Image of God and is born empty of Grace and Righteousness and wholly corrupt Rom. 3. 23 24. 5. 12. Rom. 1. 29. to the end Ephes. 2. 1. 4. 25. to the end 5. 3 4 9. 2 Tim. 3. 2. to the 6. Some say we are dead as we come out of the old Adams hand but through the undertaking of Iesus Christ all men are restored unto a State of Grace and Favour and that through common grace they may believe if they will But all unregenerate men are still under the state of death and there is no such intrinsecal power in them this man is regenerated say the Arminians and not that because he hath better improved his abilities but the work of Regeneration is an effect of special discriminating grace Some of our Divines say God hath left some few relicks of his Image in us since the Fall to leave us without excuse and as a Monument of his Bounty and in pity to humans Societies some Knowledge and some restraint upon the Conscience Others dislike this opinion and say That Righteousnesse in Adam was connatural but consisted not in any natural Abilities and that these remainders of Gods Image must be of the same kinde with what is lost and so good in Gods account and then man shall not be wholly flesh and so there will be something for Grace to graff upon which the Arminians lay hold on In the fifth Book I speak of Mans Recovery by Christ Phil. 2. 6. to the 1â— Heb. 9. 11. to the 15. Heb. 1. 3. Mark 10. 33 34. as he had the grace of Union and Unction so we through him when we are united to him we partake of his fulnesse Iohn 1. 14. By the first Adam we lost Gods Image Favour and Communion with him By the second Adam Gods Image is restored in us we are reconciled to God and have accesse to him yet he died not for all 1. The reason why none can lay any thing to the charge of Gods elect is Because Christ died for them Rom. 8. 33 34. if therefore Christ died for all none can lay any thing to the charge of a reprobate more then to the charge of Gods elect 2. Christ prayed only for those who either did or should believe in him and for whom he prayed for them only he sanctified himself John 17. 9 19. that is offered up himself in Sacrifice upon the Cross for them 3. If he died for all from the beginning of the world then he died for all those that already were damned 4. Then he hath merited salvation for all and shall they then fail of salvation In the sixth Book I speak of the Church and Antichrist There is much spoken in these dayes of the admitting of Members and of the
raised The first principles of heavenly Doctrine are named here a foundation because they are the first things which are known before which nothing can be known and because upon the knowledge of these things all other parts of heavenly knowledge do depend They must be so firmly laid and received at the first as they should never be questioned more not that Ministers may not preach again of Principles Those that deny Fundamentals must of necessity destroy Religion Perfection is building on the old foundation In no age since the Gospel dawned in the world were all fundamentals in Religion denied till now The Apostles are the foundation of the Church Ephes. 2. 20. Revel 21. 14. in three respects 1. Because they were the first which founded Churches and converted unbelievers to the faith 2. Because their doctrine which they received immediately from God by most undoubted revelation without mixture of errour or danger of being deceived is the Rule of Faith to all after-comers 3. Because they were Heads Guides and Pastors of the whole universal Church The Proposition or Observation which ariseth from these words thus opened may be this The Principles and Foundations of Christian Religion must be well laid Or thus Catechizing and instructing of the people in the Principles of Religion is a necessary Duty to be used The Apostle illustrates this by a comparison first from Schools secondly from building the foundation must be first laid The excellent definition of catechising which the Apostle here gives yeelds us two good proofs of its necessity 1. It is the Doctrine of the beginning of Christ by some rendred not unfitly for the sense which gives beginning in Christ. 2. It is a foundation which bears up all the building without this preaching is to no purpose which though it makes the least shew yet it is of greatest use it establisheth men and keeps them free from wavering 3. This course is most agreeable 1. To Art all Arts proceed from principles Physicians have their principles Lawyers their maxims Philosophers their chief sentences 2. To Nature which first forms the vital parts then the more remote 3. It is sutable to reason Principles are 1. Easiest in themselves 2. Facilitate other matters 3. Are the most necessary Doctrines of all the rest they bear up all the rest 4. Are of continual and constant use Principia sunt minima quantitate maxima virtute 4. Gods order and practice hath been still to lay principles things might easily passe from one to another at first they lived so long Cain and Abels sacrificing is an evidence of catechising before the Flood there was no Word written then therefore it is like their Fathers taught them It was practised by Abraham Gen. 18. 19. the fruit of which observe in his sonne Gen. 24. 63. and servant Gen. 12. 26. God himself writes a Catechism for the Jews describing a short compendium of Religion in the two Authentick Tables of the Law Hannah delivered Samuel to Eli his Instructor so soon as he was weaned Iehoiada taught the young King Iihoash David and Bathsheba practised it 2 Chron. 28. 8 9. Psal. 34. 11. Prov. 4. 4. 31. 1. and Salomon himself seems to give that precept out of the most experience of his own most excellent education Teach a childe the trade of his way and when he is old he shall not depart from it though himself scarce did so and Eccles. 12. 23. he draws all which he had said in his whole Book to two heads Fear God and keep his Commandments Catechizing was also practised by Christ and his Apostles Luke 2. 4. Acts 22. 3. Heb. 6. 1 2 3. Christ allowed of Hâ—sanna sung by children He begins with regeneration to Nicodemus and he drew the whole Law into two heads Matth. 22. 37. Iohn and Christ preacht Faith and Repentance and the Apostles after them Theophilus was catechized Luke 1. 4. Apollos Act. 18. 23. Timothy 1 Tim. 3. 15 2 Tim. 2. 2. The Apostle Paul commends to Timothies custody a patern of wholsome Doctrine which he cals A form of Doctrine Rom. 6. 17. and the Analogy of faith Rom. 12. 6. that is certain plain rules unto which all others must hold proportion The Magdeburgenses observe from these places and that Heb. 6. that there was Catechismus ab Apostolis traâ—itus that the Apostle drew the Doctrine of the Gospel into short heads for the instructing of the children of the Church This Duty principally belongs to Ministers their Office is set down under the name of catechizing Let him which is catechized make him that catechizeth partaker Gal. 6. 6. Ministers must plant and beget as well as increase and build up feed the Lambs as well as the Sheep they are compared to Nurses wise Stewards skilfull builders it must be performed by Housholders also Ephes. 6. 4. God chargeth Parents to perform this Duty Deut. 6. 6 7. Rehearse them continually whet them upon thy children often go over the same thing as a knife doth the whetstone They are bound to bring up their children in the nurture and information of the Lord Children were to be taught the meaning of the Passeover Exod. 12. 16. Masters of Families also must instruct their servants which are ungrounded as children Christ instructed his Apostles he taught them how to pray he being the Master of the Family and they his Family as appeareth because he did eat the Passeover together with them and the Law appoints that every family should celebrate that Feast together The reason why God specifieth not this point in the Masters duty is because if it be performed by the Father it shall be needlesse seeing it is done to the Masters hand but if the Father neglect it surely the Master which succeeds in the Fathers room and hath his Authority must see it done For as a Father in Israel was bound to see his own sonne circumcised so he was bound to see his servant circumcised and if to circumcise him sure he must as well make him as his childe to know what Circumcision meaned And what Christ did as a master of a Family that must every Master of family do seeing we must be followers of Christ every one in his place therefore every one must instruct his ignorant servants in the truths of Religion The Jews did use Catechizing Cyprian saith Optatus exercised it at Carthage and Origen at Alexandria Clemens Alexandrinus had his Poedagogus Lactantius and Calvin their Institutions Athanasius his Synopsis Augustine his Enchiridion his Books De Doctrina Christiana and De Catechizandis rudibus Catechizing is Institutio viva voce a kinde of familiar conference The Hebrew verb Chanach signifieth to instruct or train up even from childehood and to initiate or dedicate from which word holy Henoch had his name importing nurture in the fear of God The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to sound or
duties 2. In waiting to wait Gods time in fulfilling the promises Hab. 2. 3. 3. In suffering when we quietly submit to the will of God in bearing our own burthen Levit. 10. 3. A Christian in these suffering times way write this as his Motto Sit miser qui miser esse potest Let him be miserable that can be miserable 2 Cor. 4. 8 9. and 6. 10. 8. God is Holy the holy one Isa. 40. 25. Hosea 11. 9. Hab. 3. 3. Job 6. 10. he is called The holy one of Israel above thirty times see Isa. 41. 20. 43. 14. that is Israels most eminently and incommunicable one or his God The holy one of Iacob Isa. 49. 23. Holy is his name Luke 1. 49. I the Lord am holy and Be you holy as I am holy Psal. 99. Isa. 6. 3. it is three times repeated Holy holy holy or The holy one the holy one the holy one the Lord of Hosts so Rev. 4. 8. where according to some Greek Copies it is nine times that is thrice three times repeated As Isa. 6. the Angels ascribe holinesse to him so do the Saints in heaven Rev. 6. 10. and the godly on earth Exod. 15. 11. 1 Sam. 2. 2. All the persons of the Trinity are holy God the Father is called The holy one of Israel Christ is holy Dan. 9. 24. Psal. 16. 10. The Spirit is the Spirit of holinesse Holinesse in the general nature of it is the moral goodnesse of a thing Holinesse in man is that vertue whereby he giveth and yieldeth himself to God in doing all for and to him in regard of which the actions he doth are acceptable to God Holinesse in the creature is a conformity to the holinesse in God in respect of the principle rule pattern and parts of holinesse Gods holinesse is that excellency of his nature by which he gives himself as I may say unto himself doing all for himself and in all and by all and above all aiming at his own pleasure and glory or it is the absolute purity of his nature and his abhorring of evil Exod. 34. 30. Revel 15. 4. he is holy without iniquity Psal. 5. 5 6. and 145. 17. 1 Sam. 2. 2. Hab 1. 13. Zeph. 3. 5. the Lord is said to swear by his Holinesse Psalm 89. 35. Amos 4. 2. that is by himself Holinesse is in God essentially and originally 1 Sam. 2. 2. he is the Author of all holinesse he is called Holinesse it self Isa. 63. 15. all the holinesse in Saints or Angels comes from God and is a quality in the creature He is holy of himself men and Angels are sanctified by him his holinesse is a substance in men it is an accident The essence of many Angels continues though their holinesse be lost most men never had holinesse and the man would remain though his holinesse were lost 2. Holinesse is in him without measure in the highest degree mans may be limited it is in him immutable and infinite like himself and cannot be lessened or augmented 3. He is holy formally and subjectively holinesse is a conformity to the will of God how holy then must he needs be when his nature and will are all one 4. Objectively he is the object of all holinesse for there is no holinesse but what hath him for the object 5. Exemplarly Be ye holy as I am holy so Christ bids us learn of him for he was meek and humble He as Mediator was impeccable he was God and man in one person actus est suppositi He discovers unholinesse in the best of the Creatures Iob 15. 15. and cannot be tempted with sin Iames 1 13. or take pleasure in that which is evil either in persons or actions Hab. 1. 13. God is holy in heaven holy in earth holy in hell it self holy in glorifying Angels holy in justifying men holy in punishing devils holy in his Nature Word Works Glorious in holinesse Exod. 15. Reasons of Gods Holinesse 1. This is the foundation of all his other excellencies for if he were not thus taken up with himself he could not be perfect in wisdom power justice mercy neither could he carry himself to the creature as were fit if he did not first carry himself to himself as were fit If a King do not duly regard himself in his Royal authority he can never duly govern his subjects 2. Else he could not be perfectly happy whatsoever thing looks to somewhat without it self to make it be well and contented and enjoy it self that is but imperfectly happy because not happy without another That alone is capable of perfect blessednesse which hath all things in and of it self without respect to any other thing by which it enjoys it self God is holy in these particulars 1. In his will whatsoever God wils is holy whether it be his secret will and purpose or his revealed will and word 2. In all his works Ephes. 1. He hath predestinated us to be holy this is the end of all his graces to make us like himself this is likewise the end of his Ordinances his Word and Sacraments are to make us holy so his works of justice Christs death 3. In his Laws and Commandments Psal. 19. his Commandments are just and right and require holinesse of heart not suffering the least sinful motion Thou shalt not covet 4. What ever relates to him is holy 1. The place of his habitation Psal. 11. 4. 20. 6. 1 Cor. 3. 7. 2. His Attendants 1. The Angels Luke 9. 26. Mat. 25. 31. 2. His people Lev. 10. 1. Dan. 12. 7. 3. All his Services are holy 2 Chron. 35. 30. Psal. 29. 1. Holinesse is the beauty of all Gods attributes without which his wisdom would be subtilty his justice cruelty his Soveraignty Tyranny his mercy foolish pity This distinguisheth him from all Heathen gods which were wicked holinesse distinguisheth between Angels and Devils Heaven and Hell Holinesse is the working of God to his own end in all things suitable to his nature When the Saints in heaven glorifie God for his chiefest excellency it is thus Holy holy holy We finde not in the Scripture any of Gods Attributes thrice repeated Wise wise wise or Almighty almighty almighty but Holy holy holy because the excellency of God consists chiefly in that Master Burrh Iac. Seed The Holinesse of God is an universal Attribute something of holinesse runs through all the Attributes his power is holy Isa. 52. 10. his truth Psal. 109. 4. his mercy Acts 13 34. it is unchangeable he is so holy that he cannot be tempted to evil Iames 1. 13. He is the principle and patern of all holinesse in the Creature 1. The principle Levit. 20. 8. and 21. 8 15. he conveys holinesse by Ordinances and Sabbaths Deut. 7. 6. and afflictions Isaiah 27. 9. see 1 Thessalon 5. 23. and 1. 1. 2. The patern of holinesse 1 Pet. 1. 11. the more any have been holy the more they have eyed the
hereditary to all his seed in case of obedience and his sin in case of disobedience 3. There is an after consent on our part to Adams treason Imitation is a kinde of consent Isa. 43. 27. 4. The offering of another Adam to thee in the Church shews that the dispensation is not rigorous so you may share in his obedience as well as the others disobedience It is as agreeable to the wisedom and justice of God by the first Adam to introduce death as to the wisedom and grace of God by the second Adam to introduce life The first Covenant makes way for the second 5. There is a parallel in Scripture between the first and second Adam Isa. 49. 18. Rom. 5. 12. 1 John 5. 11. Christ is caput cum foedere as well as the first Adam Object This sinne of Adam being but one could not desile the universall nature Socinus Ans. Adam had in him the whole nature of mankinde 1 Cor. 15. 47. by one offencr the whole nature of man was defiled Rom. 5. 12 17. Object Adams sin was nor voluntary in us we never gave consent to it Answ. There is a twofold will 1. Voluntas naturae the whole nature of man was represented in Adam therefore the will of nature was sufficient to conveigh the sin of nature 2. Voluntas personae by every actuall sin we justifie Adams breach of Covenant Rom. 5. 12. 19. seems clear for the imputation of Adams sinne All were in Adam and sinned in him as after Austin Beza doth interpret that Rom. 5. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so our last Translators in the Margent And though it be rendred for that all have sinned by us the Syriack Eras. Vaâ—ab Calv. Pisc. yet must it so be understood that all have sinned in Adam for otherwise it is not true that all upon whom death hath passed have sinned as namely Infants newly born it is not said All are sinners but All have sinned which imports an imputation of Adams act unto his posterity Vide Bellarmine Tom. 4. l. 4. de Amiss grat Statu peccati c. 3. Peccatum Adami ita posteris omnibus imputatur ac si omnes idem peccatum patravissent Id. ib. c. 16. and again c. 8. peccatum originale tametsi ab Adamo est non tamen Adami sed nostrum est Some Divines do not differ so much re as modo loquendi about this point they grant the imputation of Adams sin to his posterity in some sense so as that there is a communication of it with them and the guilt of it is charged upon them yet they deny the imputation of it to posterity as it was Adams personall sin But it is not to be considered as Adams personall sinne but as the sin of all mankinde whose person Adam did then represent It was one that made us sinners it is one that makes us righteous prior in semine alter in sanguine it was man that forfeited it is man that satisfied D. Hampton on Rom. 5. 10. The parts of this corrupt estate Sinfulnesse of nature and life and the punishment of sin here and hereafter The division of sin into Original and Actual is gathered out of Rom. 5. 14. and I shall first treat of originall sin or the corruption of nature Sin is an absence of that righteousnesse which should be in us in our nature as originall sin in our actions as actuall sin a morall inconformity or difformity in nature or life to the Law of God This vitiousnesse of nature is not unfitly called Sin Rom. 6. 7. 1. Ex causa it is the fruit and effect of that first transgression of our Father Adam 2. Ex effectu it is the root seed spawn of all actual transgressions in every one of us Originall sinne is against the whole Law which is spirituall and requires perfect integrity in man more specially against the first and last Commandments That there is original sin a defilement in every mans heart as soon as he is born which were enough to destroy him though he break out into no outward acts of rebellion is proved 1. By Scripture Gen. 6. 5 8. Iob 14. 14. 15. 14 15 16. Psal. 51. 5. Sunt qui dicunt quod per hoc innuitur Eva quae non peperit nisi postquam peccavit Porchetus Rom. 5. 12. Eph. 2. 13. 2. By the effects 1. Mans desperate contrariety to good things even from his youth Psal. They went astray from their youth up In Isay Transgressors from the womb A childe is opposite to any good duty and ready to imitate all evil 2. The Lord instituted circumcision to shew the filthinesse we are begotten and born in and which should be cut off Therefore saith Bellarmine it was commanded to be done in that member in which the effect of that sin doth more violently appear and by which mankinde is propagated and by propagation infected The use of baptisme also is to take away the guilt and filth of nature The woman that had a childe was to go offer as unclean 3. It is demonstrated by sicknesse other crosses and death even of infants Rom. 3. 23. 4. The unserviceablenesse of the creatures proves that there is original sin 5. Because there must be a change of our natures 1. Every man is born guilty of Adams sin 2. Every man is born dead in sin Ephes. 2. 1. 3. Every natural man is born full of all sin Rom. 1. 29. as full as a toad of poison 4. What ever he doth is sin 1. His thoughts Gen. 6. 5. 2. His words Psal. 50. 16. 3. His actions 1. Civil Prov. 21. 4. 2. Religious Prov. 15. 18 19. 28. 9. The vile nature of man is apt to commit most foul and presumptuous sins Rom. 3. 9 10 11 to 18. v. Mark 7. 21. Reas. 1. From mans self sin hath come over all together with death 2. The devil laboureth to bring men to the most notorious sins that he may render them most like to himself Ephes. 2. 2. 3. The world is full of such things and persons as may induce an evil nature to most horrible deeds 4. God in justice gives men over to work wickednesse with greedinesse CHAP. II. What Original Corruption is THese names are given to Orignall sin in Scripture It is called sin Rom. 7. 8. The sinning sin Rom. 7. 13. Sin that dwelleth in us Rom. 7. 20. Sin that doth easily beset us Heb. 13. 1. The body of sin Rom. 7. 23. A law in the members and the body of death Rom. 7. 24. It is also called flesh Joh. 3. 6. Rom. 7. 5. The old man Rom. 6. 6. Ephes. 4. 12. Col. 3. 9. The law of sin Rom. 7. 25. The wisdom of the flesh Rom. 8. 6 7. The law of sin and of death Rom. 8. 2. The plague in ones own heart 1 King 8. 38. The root of bitternesse Heb. 12. It is called by the Fathers Original sin It is not a meer want of
strong enough he would set upon men also yea a Weezle is a devouring beast as well as a Fox for he kils young chickens and the likâ— he is cruel according to his kinde Cursing It is to wish evil to a thing or person it virtually contains in it all evil as blessing contains in it virtually all good The holy Ghost notes it of unsanctified men Their mouths are full of cursing and bitternesse Rom. 12. 3. Reasons 1. Abundance of contempt of God and uncharitablenesse in the heart 2. The Devil stirs up cursed conceits in mens mindes when they are angry Iames Their tongues are set on fire of hell therefore with it they curse their neighbours We must learn to blesse and not curse as S. Peter exhorteth because we are heirs of blessing as our Saviour exhorteth Blesse them which curse you Strive to reverence God and love thy neighbour Consider of the Commandments of God which forbid it and his judgements cursing shall clothe thee as thou didst love it There is a double cursing one is a warrantable lawful needful duty when any man doth in Gods name and by Gods authority pronounce or denounce evil against any thing or person withall praying that the thing may fall out accordingly thus Christ cursed the Fig tree and Elisha the Children The other sinful the vomiting out vile and disgraceful speeches mischievous and wicked wishes The Ancients observe that when God gave the Devil leave to afflict Iobs body he spared his tongue that feeling his pain he might easily raile and curse CHAP. XVII Of Deceit Distrust Divination Division Drunkenness DECEIT DEceit is when we make shew of one thing and do another It is that vice by which men are apt to make shew of good they intend not and again to hide the shew of that evil they do intend or by which men cover over bad purposes with fair pretences that they may the more easily accomplish them as in Saul to David whom he desired to thrust upon his own ruine in fighting with the Philistims and his pretence was to honour his valour by making him his sonne in law Iacobs sons used it against the Sichemites Iudas against Christ he came with a kisse when he meant nothing but mischief It is a great sinne David blameth this fault in Doeg Psal. 52. See Psal. 5. 6. it is a sinne condemned by nature for no man can choose but complain if he meet with it in others and by Scripture more Mark 7. 17. Rom. 3. With their tongues they have used deceit Rom. 1. 29. 1 Pet. 2. 1. Deceitful men shall not live out half their days David The bread of deceit shall be gravel in the belly Salomon The deceitful man shall not rost what he took in hunting Of all vices it takes up most of the lodgings about us 1. Our spirits Psal. 2. 2. 2. Our thoughts Psal. 38. 12. 3. Our hearts Prov. 12. 20. 4. Our mouths 1 Pet. 2. 22. 5. Our lips Psal. 34. 12. â—6 Our tongues Psal. 15. 3. 7. Our bellies Iob 15. 35. 8. Our feet Iob 31. 5. All our members Acts 13. 10. There is fraud in bargaining and conversing Davids whole carriage to Achish was nothing but a pack of fraud Abraham helped himself by deceit saying of his wife She is my sister Isaac practised the same deceit with lesse probability or shew of truth Plain Iacob was drawn by his mother to use deceit to get the blessing Reasons 1. The causes of it are want of the fear of God and of charity to men a Christians faith and love must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without dissimulation S. Paul saith it twice of both 2. It is an abuse of a good gift yea one of the best natural gifts wit reason and understanding Corruptio optimi pessima 3. It overthrows the welfare of humane societies and is contrary to charity equity and all well-ordered laws Distrust It is a kinde of shaking or loosnesse of the heart for want of something to stay upon for attaining of good or avoiding evil Isa. 7. 2. 1. We must not distrust God as Ahaz did in Isa. 7. and Sarah when she heard of her having a son and the Israelites when they murmured in their tents and said They should perish in the wildernesse and David I shall one day perish by the hand of Saul 2. We must not distrust men without cause thinking they will not do such things as they have promised or undertaken or as they seem willing to do which was the fault of Saul who distrusted the loyalty both of David and of the people onely because they in their Song ascribed to David ten thousand and mistrusted Ionathan also as if he had been disloyal 3. We must moderately distrust our selves and our own wit and sufficiency as Salomon did saying I am but a childe and I cannot go in and out before this great people And Paul when he said I am not sufficient to think any thing as of my self We must not so distrust our selves as to be disheartned from attempting to do our duties which was Moses his fault that because he was not eloquent refused to go to Pharaoh but alone in such measure as to make us seek more earnestly to God for his help and assistance Divination Divination is quaedam praenunciatio futurorum saith Aquinas In general is a course way or proceeding to effect strange and unwonted effects by means not allowed or ordained by God either in the course of nature or any special institution as for example to finde out secret and hidden things who did this or that where such a thing is which is lost what shall become of such a man in such a businesse and to hurt a man and strike him with a disease or to help another and cure him of a disease or the like Of these strange effects some are plainly diabolical which are done by a manifest direct and personal concurrence of Satan and association with him such as all Sorcerers Conjurers and Witches use and those which have familiar Spirits who raise up the Devil himself to appear in likenesse to them and answer and do things for them and such as were used of old in Oracles where the Devil disguised himself under the appearance of a god 2. Mixtly natural and diabolical when Satan is not directly consulted withall but certain natural things are imployed to the end whereto in nature they serve not to cover the Devil from mens eyes and so to work more secretly as in all those which are termed curious arts Act. 19. 19. such as are the use of charms and spels and divinations of all sorts and the casting of figures and observation of heavenly bodies out of them to pick the knowledge of contingent events which because they have no certainty in their nature therefore cannot be collected out of these natural things upon which alone certain and necessary things do follow This Art of Divination
hope will puririsie himself as he is pure One cannot have a Gospel-hope and lead a wicked life Fourthly This hope will never deceive you or make the soul ashamed Rom. 5. 5. The hope of the wicked is like a Spiders-web and the giving up of the ghost Means to get a sanctified Hope In general you must labour to be new-creatures the Spirit of God must work it 1. Let thy hope never rest on any thing but a word of God Rom. 15. 4. there is no bottom for this Anchor but that 2. Meditate on the All-sufficiency of God who hath given thee that word Rom. 4. 18 19. Psal. 9. 10. 1. On Gods Almighty power how infinitely able he is to help 2. On his free grace on his own accord he makes and keeps the promise 3. His mercy goodnesse and faithfulnesse 3. Experience of Gods dealings with others Iam. 5. 11. and our selves Psalm 42. 8. Rachel when she had one son she called him Ioseph saith she God will adde another Psal. 77. 10 11. The servants of God of old did write some special name on their deliverance or named the place so as to remember it to help them both to praise God for mercies received and to strengthen them to hope in God for time to come as Eben-ezer The stone of help Iehovah-jireh The valley of Berachâ— Psal. 78. 9 10. 4. The examples of his mercy and favour to others Psal. 22. 4. 44. 1 2. 5. Such a one must be careful to walk in holinesse and righteousnesse before God 1 Ioh. 3. 3 29. Iob 31. 24. CHAP. XXVI II. Fear IT is that passion which makes the heart to shrink and withdraw it self from an imminent evil which it conceiveth it self now unable to escape or suffer First It must be exercised alone upon fit objects The things we may and must fear are real evils 1. Natural as poverty shame danger death when God or our lawful Governour threaten them against us for we must fear Gods threats and tremble at his Word or when God or the Magistrate executes them therefore when we hear of the punishment of sinners also it must make us fear Iacob feared Esau and David saith He feared reproach that is due and just reproach 2. Spiritual at all times viz. sinne Gods anger and eternal damnation we must fear to sinne to incurre Gods anger and bring our selves to death as Ioseph feared How shall I do this great evil and Paul saith Having this terrour we perswade men and Iob feared the judgement of God and durst not wrong his servant So long must we fear eternal punishment of sin till we be freed from it by Christ and then we must fear it no more Secondly The measure of our fear in two things 1. All our fears of what things soever ought to be moderate so farre as to awaken wit courage and care to avoid peril and no farther For all the affections of man were planted in him to further his welfare and they must be fitted to that end in the measure of their working As we see in Iacobs fear of Esau and in Christs fear in the Garden yea our fear of Gods anger and eternal death should be so moderate as only to move us to use the right means of escape even of submitting our selves to God Only in one case excessive fear is no sinne but alone a fruit of weaknesse viz. when God shews himself extraordinarily in terrible signs or when an Angel shews himself 2. We must fear spiritual evils more then natural sinne more then mans displeasure or any losse and damnation above all other evils whatsoever as the Saints of God and Martyrs in former times have done David saith I will not fear what man can do unto me And I will not fear though I walk in the valley of death We must not fear 1. The causlesse anger or reproach of men nor imaginary evils The wicked stie when none pursueth The noise of a leaf shall chase them Levit. The shadows of the mountains seem men to them Iudg. 4. 2. More real evils when they oppose us in a way of our duty Fear not them that kill the body fear not any of these things that thou shalt suffer 3. The evils against which God hath secured us by his gracious promise as the Lord bids Ioshua not to fear and the people are commanded not to fear when they shall see a great army David said God is my light and shield I will not fear what man can do unto me A Christian reconciled to God should not fear any outward danger for he hath God ingaged to him to save and deliver him in all extremity The fearfull must to hell those which fear when and what they should not The way to rectifie this passion is to get faith in God true fear of God and a good conscience toward God pray to him to sanctifie it The affection of fear must be distinguished from the grace and vertue of fear Though where ever this vertue is there the affection by power of the vertue will be ordered also aright yet they must be distinguished for the affection of fear is in all men naturally yea in the very Devils but the grace of the fear of God is a part of sanctification and cannot be found but in the elect childe of God The fear of God may be thus defined It is a grace whereby a man is so overawed with the apprehension of Gods greatnesse and presence that he dare not offend him Deut. 23. 12 13 14. Eccles. 8. 12. Prov. 23. 17. The fear of God is an excellent grace 1 Sam. 12. 14 15. Mal. 1. 6. Ier. 5. 22. I will shew you whom you shall fear him that can cast soul and body into hell fire saith Christ. There is not any one vertue more frequently commanded nor abundantly commended in Scripture It is the first and chiefest point of wisdom Prov. 1. 7. 9. 10. Psal. 111. 10. Fear of the Lord is taken 1. Generally for all graces and gracious dispositions Eccles. 12. 13. as faith in the New Testament carries all graces with it so fear in the Old compare those two Proverbs Prov. 13. 14. with 14. 27. 2. For that affection whereby the soul in a filial manner is overawed with the greatnesse and goodnesse of God Hos. 3. 4. Reasons 1. From God he is in himself every way surpassing excellent having in him a perfect mixture of greatnesse and goodnesse able to destroy and yet willing to save and help and in respect of us he hath an infinite and unlimited Soveraignty as being a Creator who hath full and absolute power to dispose of the creature which he hath made of nothing he can save and destroy he hath authority to command and reason to be displeased if any thing be done by us otherwise then becometh us Secondly From our selves we are mean and vile in comparison of God no way able to resist him or flie from him or to
neither are indeed profitable for the soul this is a false Ministry Such is the Ministry of the Church of Rome where men are appointed to say and sing the Word Psalms and Prayers in an unknown tongue a service unhallowed not ordained of God so when men are appointed and assigned to offer a propitiatory Sacrifice for quick and dead that is as they call it to celebrate Masse for Christ never appointed a sacrificing Ministry in the New Testament nor any other Sacrifice but the Sacrifice of prayers thanksgivings alms and of our selves And this is the first abuse of Church-Discipline The second is When those that are not Ministers are allowed to intermeddle in ministerial functions and actions proper to the Ministers that is to men set apart by a known and publick order to give attendance unto some Ecclesiastical function As for example amongst us once women were admitted to baptize and so if any do take upon him to preach or administer the Sacrament that is not admitted to the order of the Ministery This is a great abuse of Church-Discipline and to joyn with such knowing them to be such is a sinne A third fault in the Church-Discipline for the Ministery is when wicked erroneous scandalous men are let in and suffered to abide in yea or any without due care of trying them for Timothy was to lay hands upon none rashly A fourth fault is when good and able men are either kept out or thrust out for things of no moment And these be the abuses of Church-Discipline in regard of the Ministry The abuses of it in regard of the people follow as First In the Governours publickly when either Excommunication is abused or when too much rigour is used toward the penitent Now Excommunication is abused three wayes 1. When it is put into the hands of too few especially such as have nothing to do with it which was the fault amongst us formerly for the Chancellour or Official or his Deputy as the Deputy of the Bishop took all the matter upon him some Ministers names though not the Pastour to the offender being set to alone as a cipher for fashion sake This being a chief part of governing the Church belongs to the Pastours of the Church Paul did not himself excommunicate but appointed that the Corinthians should excommunicate the incestuous person Indeed he did deliver Hymeneus and Alexander to Satan as it seemeth himself but this was because they themselves were Pastours and so would not excommunicate themselves or taking upon them to be teachers of the Church at large were not to be medled with by any particular Governours of any particular Church But if the Apostles did alone do this in regard of their supereminent Authority it follows not that others may do it now for in this unlimited and supereminent power the Apostles were not to finde any Successours because they had no Successours in the eminency of Gifts without which such Authority must needs prove mischievous in any one mans hands Secondly Excommunication is abused when it is pronounced against men for small and trivial offences to pronounce a man a child of the devil and out of the state of grace because he will not pay a small summe of money for a fee or because he forgets to appear at the Court-day or for such toyes but most of all it is abused when it is pronounced against men for well-doing as it was against the blinde man and as Diotrephes abused it against those that would receive Iohn the Apostle and his Epistles as often heretofore amongst us it was abused against those that refused rashly and unadvisedly to swear when they were willed so to do and against those that went to hear the Word preached abroad when they had it not at home and the like The last abuse of Excommunication is when it is done privately before one or two before the Judge and his man or his mans Deputy so the most solemn Censure of the Church is denounced against a man no man knowing of it So much for the abuse of Church-Discipline in regard of Excommunication now it is also abused in regard of too much rigour to the offendor when upon his repentance he is denied to be received in again to the Church which was the fault of some few men in austerer times or when too much bodily exercise of humillation was cast upon them as a penance to last seven yeers and the like this was to turn sound repentance into an outward form for so soon as ever the penitent did shew sound humiliation and sound purpose of amendment after some convenient time of his trial lest he should be swallowed up of grief he should be taken into the Church again as a member of it Now the private Discipline pertaining to every man is abused 1. By contemning and setting light by the Censures and Admonitions of the Church which if they be rightly passed they are terrible and should not be despised 2. A free conversing with offendors and sinners that are scandalous and having familiarity with them Indeed the natural bonds betwixt Father and Mother Master and Servant Prince and Subject cannot be dissolved by any wickedness no nor by Excommunication but the bonds of familiarity are so far as may be without neglect of duty in regard of these places A Father must keep his child though excommunicated and not suffer him to perish a childe his father and so in the rest but familiarity loving and kinde society even in such cases is to be denied and where these bonds are not so much as may be all society but to converse with them be merry with them play eat and drink with them that are notorious offendors chiefly excommunicate is a great offence against God and endangering of ones self to infection by them Lastly Obstinacy against Church-Discipline and publick or private admonition viz. a refusing to confess ones fault and to shew publick repentance for publick sins private for private is a great disorder which was the offence of the incestuous person at the first for he stood in his sin and cared for no reproof And Paul blames those of the Corinthians that being admonished by his betters had not repented of their fornication drunkenness he must needs mean of publick repentance for their known offences in this kinde because if they had been private he could not have told of them and whether they had in private repented or no how could he tell but yet it is sure there is no true private repentance when men are not willing to shew it publickly in such case On the other side he greatly praiseth them because they had received Titus sent by him for this purpose with much fear and trembling and so consequently with all obedience had submitted themselves to his admonition to do any thing he required for the giving of the Church satisfaction in regard of their offences 2 Cor. 7. 15. These be the sins condemned in this second
several names of it its rectitude corruption sanctification l. 7. p. 573. to 578 Annointing what it signifies l. 5. p. 404 505. m. 412 413 Antichrist Antichrist what it signifies l. 6. p. 473 He usurps Christs Offices ib. Several degrees of his discovery ib. Not one person l. 6. p. 476 Corrollaries from Antichrist l. 6. p. 482 Anthropomorphites what l. 2. p. 136 Antinomians Antinomians what they are and who write best against them l. 1. p. 26 Confuted l. 9. p. 753 See p. 335 Antinomianism a most dangerous errour l. 4. p. 361 Appetite its rectitude corruption and sanctification l. 7. p. 579 580 Apocalyps Apocalyps why so called l. 1. p. 52 Questioned by some but is canonical l. 1. p. 52 53 Apocrypha Apocrypha which books are so called l. 1. p. 54. and why ibid. Reasons why those books are not divinely inspired nor canonical l. 1. p. 55 56 57 58 Apostasie Mans Apostasie what l. 3. p. 300 Apostasie a sin l. 4. p. 340 341 342 343 Apostle what it signifies l. 1. p. 44. See m. Aqua whence derived l. 2. p. 239 Aquarii why so called l. 8. p. 694 Aquinas commended l. 1. p. 116 Arabick The Arabick Trannslation l. 1. p. 65 Arians confuted l. 3. p. 211 Arius his perjury l. 4. p. 368. m. Ariminans Arminians confuted l. 2 p. 174 176 177. m. and text p. 182 183 306. 331 Arminianism what l. 4. p. 362. l. 5. p. 417 Arts all Arts come from God l. 2. p. 129 Ascend Christ ascended and why l. 5. p. 440. to 443 Assurance Assurance of salvation l. 3 p. 224 One may be certain of his justification l. 7. p. 524 525 526 Of Election and Salvation l. 3 p. 224 The kindes and degrees of Assurance l. 7. p. 524 It is difficult to attain Assurance l. 7. p. 526 The means to get and keep it l. 7. p. 527 Astrology and Astronomy what l. 2. p. 126 Atheists Several sorts of Atheists l. 2. p. 129 130 131 Have come to some evil end l. 2. p. 130 131 Their Objections that there is no God answered l. 2. p. 128 129 Attributes Attributes of God why so called l. 2. p. 133 How distinguished from Properties l. 2. p. 133 134 What rules are to be observed about them ibid. How divided and how they differ from those Properties that are in men and Angels l. 2. p. 135 Augustine commended l. 1. p. 114 117. l. 3. p. 210 Authentical Authentical what it is l. 1. p. 17 Authentical Edition of Scripture l. 1. p. 58. to 64 The Hebrew for the Old Testament and the Greek for the New Testament l. 1. p. 65 66 67 Not the Translation of the Septuagint l. 1. p. 75 76 Nor the Vulgar Latine l. 1. p. 76 77 78 Authority The greatnesse of Gods Authority wherein it consists l. 1. p. 154 The difference between power and Authority l. 2. p. 193 194 B Baptism BAptism what it signifies and how it may be described l. 8. p. 662 The priviledges of Gods children by Baptism l. 8. p. 663 The duties Baptism engageth us to l. 8. p. 663 664 The essential parts of Baptism l. 8. p. 664 Whether dipping or sprinkling be to be used in Baptism l. 8. p. 665 The necessity of Baptism l. 8. p. 666 Whether women and Laicks may baptize l. 8. p. 666 667 How Christs Baptism and Iohns differ l. 8. p. 667 668 Who are to be baptized ibid. The baptizing of Infants proved and the objections against it answered l. 8. p. 669 670 671 It was a common practice in the Primitive Church to defer their Baptism till they were old and why l. 8. p. 671 672 Baptism celebrated in the Church of Rome true Baptism l. 8. p. 675 Whether immediate or remote parents give children right to Baptism l. 8. p. 673 674 Whether the children of Infidels and Papists may be baptized l. 8. p. 674 675 Whether the use of witnesses be necessary in Baptism l. 8. p. 673 Beasts Beasts their usefulnesse l. 3. p. 265 266 In the outward senses excell man ib. Bees for what they are notable l. 3. p. 264 265 Bernard a devout man and good for that corrupt age wherein he lived l. 1. p. 115 Beza commended l. 1. p. 116 Bible Bible why so called l. 1. p. 5. m. Who first distinguished the Bible into Chapters and verses l. 1. p 30 Bishop what he is and whether above a Presbyter l. 6. p. 467 468 469 Blasphemy against the holy Ghost l. 4. p. 344 345 346 Blesse c. Blesse what it signifies l. 2. p. 202 God is most blessed l. 2 p. 200 Blessedness what l. 2. p. 201 202 203 Blindenesse spiritual the worst l. 3. p. 242 Boasting l. 4. p. 347 Bounty l. 7. 584 585 586 Bread What meant by daily Bread in the fourth Petition of the Lords Prayer l. 8. p. 645 646 647 Bribery l. 4. p. 347 Bucer commended l. 1. p. 116 Buried Christ was buried and why l. 5. p. 434 C CAjetane commended l. 1. p. 117 Calling Effectual Calling stands in four things l. 7. p. 491 Marks of it ibid. Calvin commended l. 1. p. 115 Canon Why the Scripture is called a Canon or canonical l. 1. p. 28. 82 The conditions of a Canon l. 1. p. 28. 82 83 A three-fold Canon in the Church l. 1. p. 28 Some abolish some adde to the Canon l. 1. p. 54 The Canonical Books of the New Testament how divided l. 1. p. 43 44 Why seven Epistles are called sometimes Canonical and sometimes Catholick l. 1. p. 50 Canticles Canticles how called in Hebrew and Latine l. 1. p. 36 37 Who the author of it and who the best Interpreters of it ib. Cardinals of Rome what they are l. 6. p. 481 Carual-confidence condemned l. 4. p. 348 349 Catholicks the Papists falsly so called l. 6. p. 452 453. m. Ceremonies under the Law had relation to Christ l. 5. p. 391 392 Chaldee Paraphrase The Chaldee Paraphrase of the Old Testament why so called of great esteem with the Jews l. 1. p. 61 62 When written l. 1. p. 60 61 Some part of the old Testament written in Chaldee l. 1. p. 29. m. 60. m. Change A reasonable creature may be Changed many wayes l. 2. p. 150 God is unchangeable every way ibid. Chiliasts condemned l. 1. p. 53 Christ. Christ is the great and free gift of God l. 5. p 392 393 Is God l. 2. p. 208. to 213 Why and how he is God l. 5. p. 394 395 396 Was Man why and how he was Man l. 5. p. 397 398 399 Why born of a Virgin l. 5. p. 399 400 When and where he was born l. 5. p. 400 He was the Messiah promised of old l. 5. p. 401 God and man in one Person l. 5. p. 403 404 He was a Saviour Redeemer Mediator Surety Christ a Lord l. 5. p. 405. to 424 He merited nothing by his death for himself l. 5. p. 402 A Priest l. 5. p. 413
love our own souls and the souls of others since Christ manifested such love to our souls 5. We should not crosse the ends of Christs suffering 1. He died to redeem you from this present evil world 2. To destroy the works of Satan We should live to him * 〈…〉 are some particular cases wherein it is not safe for some particular persons at that time â—â—â— in 〈…〉 to pâ—t them to try themselves by signs But for the general it is necessary and the duty of all people to â—â—ok to signs and to try themselves by them M. Hooker on Rom. 8. 10. A two-sold knowledge is required of every receiver 1. A diâ—cernning of the body and bloud of Christ he must be able in some competent measure to understand the Doctrine Nature Use and End of a Sacrament by whom it was instituted and why and for what end 1 Cor. 11. 29. they were to instruct their children what this and that action signified in the Passeover 2. Of himself implied in the duty commanded of examining our selves Edere Christum est credere in Christum Quâ—d paras dentem ventrem Crede tantùm manducasti August He that comes without faith receives Sacramentum notâ—em â—em Sacramenti Iesus Christus isque crucifixus debet esse proprium sidei nostrae objectum Rivetus Instruct. Praepar ad Coenam Domini cap 10. Prayer profits not without faith Rom. 10 13 14. Mark 11. 24. Luk. 18 lat end Mark 9. 23. Faith only makes up the union between Christ and us John 6. 56. The people of God have a four-fold glorious sight in this life John 14. 20. 2 Cor. 5. 19. 1. They see God in Christ. 2. They see Christ in God 3. They see Christ in themselves 4. They see themselves in Christ. See Rom. 8. 9 10. Common people say they have believed as long as they can remember and they thank God they never doubted While men are in their natural condition they think it is nothing to believe in Christ though they walk contrary to him but when sinne is fully discovered and one sees the severity of Gods justice it is then hard to believe Rom. 1. 17. 2 Thess. 1. 3. Consider 1. Thy natural estate is a state of death damnation John 3. 18. Gal. 3. 23. 2. So long as thou abidest out of Christ thou abidest in death John 3. 36. 1 Joh. 3. 14. All sins de merito are damnable they deserve death but not de facto no sinne necessarily brings death but unbelief because it keeps a man off from Christ the fountain of life John 6. 5 7. 3. Thou canst not be the fountain of thine own life 4. Life is to be had in no other but Christ John 5. 40. 5. There is no way of having life from him but by union with him 1 John 5. 12. the first thing that grace puts forth in the soul is an instinct after union Faith is an instinct put in by the teaching of the Father after union with Christ. The sole way to get this supernatural grace is with hearty â—amenting of its absence and weakness to beg it of him who is able to work it in the heart and to feed and nourish it by a continual meditation of his greatness and great works which he hath formerly wrought for our confirmation Poenitentia est dolor de peccato cum adjunctâ— proposito melioris vitae Luth. in loc commun de poenitentia All the Sermons of the Prophets and Apostles run on this Christ commanded his Disciples to preach it It is one of the two parts of the Gospel the summe of the Gospel is Faith Repentance It is Praeterita peccata plangere plangenda non committere Aug. It 's secunda ta bula post naufragium medicina est spiritualis animi vitiorum say others See Mr Calamy on Act. 17. 30. and Cameron on Mark 1. 15. Our sorrow for sin should be our chiefest sorrow because sin is the greatest evil and it is so in respect of the intellectual part and in respect of the displicency of the will wherein the strength of repentance lieth According to the multitude of thy mercies blot out all my offences and create in me a new heart and a right spirit Lord do away the sinne of thy servant Petit 5. It is not only among the precepts but promises and priviledges of the Gospel Act. 9. 18. Da prâ—â—s poenitentiam postea indulgentiam Fulgentius They are therfore Ministers of the Gospel not legal preachers which preach repentance There is one act of faith to be done once for all to lay hold on Christ and be united to him and justified by him yet I must live by it and do every duty by it so for repentance Isa. 27. 9. Jer. 2 19. Heb. 12. 11 Before the Supper and the offering of a childe in Baptism then Christs death is represented Rom. 6. 4. Gal. 3. 1. a On a mans death-bed the day of repentance is past for repentance being the renewing of a holy life the living the life of grace it is a contradiction to say that a man can live a holy life upon his death-bed D. Taylors Rule of holy living chap. 4. Sect. 4. That place Ezek. 33. 14. is it which is so often mistaken for that common saying At what time soever a sinner repents him of his sins from the bottom of his heart I will put all his wickednesse out of my remembrance saith the Lord. Let not that be made a colour to countenance a death-bed penitent D. Taylor on Jer. 13. 16. Serm. 2. One may repent on his death-bed as well as the thief on the Crosse but it is dangerous to put off repentance till then it will be harder to come in It s a rare sight saith one to finde a young man godly and an old man penitent We acknowledge that as God cals some at the first hour so may some be called at the last hour of the day yea inter pontem fontem D. Iackson indeed hath an opinion that a man may proceed so farre in sin in this life that the door of repentance may be thâ—t upon him none of our Divines deny the possibility of any mans Salvation while he lives in this world D. Twiss ag Hord. p. 45. There is a Gospel-command to repent Mat 9. 13. Act. 17. 30. 2. The very space of repentance is a mercy and given you that you may repent Revel 2. 21. 3. It is the natural fruit of a regenerate heart Ezek. 11. 19. 4. It is repentance to salvation 1 Cor. 7. 10. There is more joy in heaven for one sinner that repents then for ninty nine that need no repentance as if he had aimed at the Antinomians * Act. 5. 31. 11. 18. 2 Tim. 2. 12. Whosoever hath truly repented is 1. Low in his own eyes so Paul 2. Fears sin ever after Eccl. 9. 2. 3. Is pitiful to others in their fals Gal. 6. 1. 4. There will be a growth in the