Creation by positive Divine Law obliging all mankinde Instead whereof the Lords day is set apart for the day of publick worship by the Apostles as extraordinary Legats of Christ in memory of the Resurrection which is to continue unchangeable to the end of the World This as it is shewed out of the Authors other writings so for the more full clearing of all questions upon this subject there is added a large discourse containing the whole Doctrine of the Sabbath and Lords day laid down in seven Conclusions Chap. 7. in Com. 4. wherein I conceive there is some thing offered which may givc some satisfaction to those that are moderate of both sides 5. For the better help of the Reader every Commandment is divided into Chapters and the Sum or Contents of each Chapter with the method how they stand are prefixt to every Chapter or Section All which Contents together with the Supplements or Additions are set together at the beginning of the Book that so the Reader may at once have a general Idaea of the whole Book and of what is handled in each Precept and so may the more easily finde any thing he desires to read without much Labour or enquiry Thus the Reader may in part conceive what is done to render this work the more useful to him And if the stile be not so accurate and exact as in the Authors other sermons he must consider that as it was not polisht by the Author nor fitted by him for the Presse and that in the revising thereof there was more regard had to the matter then to words so having passed through diverse hands it cannot seem strange if some incongruities of speech do still remain Errours we know of one concoction are not easily corrected in an other and waters will contract some tincture from the Minerals through which they passe besides that the errours and mistakes of the Printer which could not easily be prevented may in many places obscure or pervert the sence Let this therefore be taken in good part which is intended for the publick good and what shall be found needful to be corrected as who can walk in so rough a path and never stumble shall God willing be rectified in the next Edition in the mean time make use of this and if it shall contribute any thing to promote the practise of Religion which is the scope of the work the Publisher hath the fruit of his Indeavours and ends of his Desires who desires further the benefit of their Prayers that shall reap any benefit by his Labours AN INTRODVCTION To the Exposition Of the DECALOGUE Containing certain Generall pracognita about Catechizing Religion the Law c. CHAP. I. 1 That Children are to be taught and instructed in Religion proved out of Heathen Philosophers out of the Law the Gospel 2 That this instruction ought to be by way of Catechism What catechizing is How it differs from Preaching Reasons for abridgements or 〈◊〉 of Religion Catechizing used in all ages Before the flood After the flood Vnder the Law Vnder the Gospel After the Apostles In the Primitive Church Reasons for this custome of Catechizing BEfore we proceed to the ensuing Catechism we will first premise something concerning the necessity of Catechizing Youth and the duties of the catechised by way of preface And for this we have sufficient warrant not onely humane but divine also Clemens Alexandrinus Tutor to Origen intending to write his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or three books of Pedagogy or instruction of Children prefixed before it his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or admonitory Oration And Cyrill Bishop of Jerusalem writing twenty four several Catechisms in the front of them hath a preface which maketh up the twenty fift which he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Introduction or Preface And both these are built upon the example of King David who being at one time among others determined to catechize Children calls them to him saying Come ye children and hearken unto me and I will teach you the fear of the Lord a plain preface before catechizing The like introduction did his Son make Hear O ye children the Instruction of a father and give ear to learn understanding So that you see our warrant for an introduction or preface Now out of these texts three points naturally arise 1. That it is a thing not onely pleasing to the Lord but also commanded by him that children be instructed in the fear of God 2. That their teaching must be by way of catechizing 3. What is required of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the catechized that the catechizing may be fruitful and not in vaine viz. to come and hearken or giue eare There have been some of opinion as may be seen as well in the writings of the Heathen as in the story of the Bible that Religion should not descend so low as to children but that they are to be brought up licentiously and allowed liberty while they are young and not to be instructed before they come to riper years and then they should be instructed in Religion 1. The heathen tell us of that 〈◊〉 is in the beginning of the Philosophers moral 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a young man is not a proper and fit Auditor of Moral Philosophy And it was the Orators opinion in his defence of Caelius Dandum est aliquid 〈◊〉 〈◊〉 deferbuerit Liberty is to be given to Youth till its heat be abated And one of their Poets Qui deos voluptuarios contempsit juvenis is aut amabit aut 〈◊〉 senex He that despiseth pleasure while he is young will either dote or be mad when he comes to be old To answer this we say that if there were any weight or moment in the authority of the Heathen the whole consent and practise of them in general were to be preferred before some few mens opinions And for their practise it is certain that catechism or instruction of youth was ever in use among the Gentiles for we finde in Porphiries questions upon Homer this saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These things we understand by the instruction of our childehood And Salons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacred admonitions learn't by Eschines shewed that it was usual in Athens for youth to be taught The history also of the Heathen makes it plain that their children were instructed and so dealt with for it was a custome among them not to poll their childrens heads till they were instructed in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the sacred admonitions from which time they were allowed to carry tapers in their shows and festival solemnities then were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Torch or Taper-bearers Phocylides also saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is necessary to teach a childe while he is young to doe well And 〈◊〉 in his golden verses and Plutarch in his booke of the education of youth and Plato in Euthym. are all of the same opinion
Concerning that which Aristotle hath in his morals it must be acknowledged that he meant de 〈◊〉 non 〈◊〉 〈◊〉 quod fieri debuit else he is to be called back to his de Rep. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. It is expedient for little children to be drawn from evil speeches and sights which may hinder their proceedings in vertue and it is his rule further that it is necessary to teach them assoon as may be all things that are good Lastly against the Orator standing at the bar and pleading for his fee to excuse a lewd young man his own serious 〈◊〉 are to be alledged Refrenanda 〈◊〉 est c. maxime haec aetas a libidinibus voluptatibus arcenda est This age meaning youth is most 〈◊〉 to be kept from lusts 〈◊〉 pleasures And in another place he is of a flat contrary opinion to his first Qui adolescentum 〈◊〉 ignosciputant 〈◊〉 falluntur propterea quod aetas illa non est impedimento 〈◊〉 studiis They are much 〈◊〉 that think way should be given to the licentiousnesse of young men because that age is no let or hinderance to good learning In the Scriptures there are two places that discover some to be of the same opinion 1. Pharaoh being requested by Moses that the Israelites might go with their children to worship the Lord makes a scoffe at the motion and saith Not so go ye now that are men as though religion pertained not to children 2. In the Gospel when children were brought to Christ to blesse them the disciples not onely forbade them but rebuked them that brought them as if Christ and children had nothing to do with each other For the first we see that Moses stands stiffely to his proposition and 〈◊〉 not accept of Pharaohs offer for the elder except the younger might go also For the second our Saviour opposeth his disciples and commandeth them not to hinder but to suffer and further their coming to him telling them that the kingdom of heaven belonged aswell to them as to elder people pronouncing those accursed that should keep them from him or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lay a stumbling block before them by ill example That instruction is most necessary for children may be proved out of the Law 1. The Law was not onely given in respect of those of riper years but to the younger sort and that to cleanse their wayes as the Prophet David speaks 2. The Jews observe that there is mencion made of children three times in the Decalogue and of these three places two of them are directly set down for 〈◊〉 children in duties of Religion as in the observation of the Sabbath and honouring Parents one in each Table 3. Again God in the same Law gave commandment to Parents to inform and 〈◊〉 their children why the Passeover and other religious ordinances were commanded Yea though children shall not ask of their Parents yet God layeth a charge upon them to see their children instructed in his Laws And whereas many hold it not material or to be regarded what children do and that they are not to be examined and censured for their childish acts though wanton and wicked the Holy Ghost confutes such people by the Wise man who saith 〈◊〉 semi is suis as some translation hath it even a childe is known by his doings whether his work be pure and whether it be right 2. And as God would have 〈◊〉 instructed in his Laws so if when they are taught 〈◊〉 admonished they refuse good counsel it will fall out that such as are evil affected and obstinate he means to destroy as in the case of Elies sons who hearkned not to the voice of their father because God would 〈◊〉 them and of the fourty two children of the city of Bethel who were devoured by Bears for mocking the Prophet Elisha Whereas on the other side God gives a blessing to such children as are willing to be instructed in his fear and the wayes or his commandments 3 To this the Hebrew proverb may be added There are to be seen in 〈◊〉 souls of all sizes that is death the reward of sin seizeth upon the young as well as upon the old and the young as the old shall be judged by their works I saw the dead saith saint John small and great stand before God and they were judged according to their works 4. Again from the gospel Exemplum dedi vobis I have given you an example saith our Saviour of whom the Divines rule is Omnis actio Christi 〈◊〉 nostra est Every action of Christ is for our instruction And he hath left an example and president for children in that at twelve yeers of age he was found in the Temple with the Doctors both hearing and asking them questions and so submitting himself to Catechizing 5. When the chief Priests and Scribes were sore displeased at the children that cryed Hosanna to our Saviour he approved of their song of praise and quoted a text for their justification out of the Psalms Out of the mouth of babes and 〈◊〉 hast thou perfected praise and upon that act of theirs one saith Non minus placet Hosanna puerorum quam Hallelujah virorum The Hosanna of children pleased Christ no lesse then the Hallelujah of men 6. In the gospel Christs charge to saint Peter was not to feed his sheep onely but his lambs also and his lambs in the first place because the increase of the flock depends chiefly upon the forwardnesse and thriving of the lambs for they being 〈◊〉 〈◊〉 and looked to lesse pains will be taken with them when they come to be sheep 7. When thou vowest a vow saith the Preacher defer not to to pay it All stipulations and solemn promises must be performed assoon as we can But in our Baptism we made a vow to learn the fear of God therefore we are to perform it in the prime of our youth and the rather because whereas by the direction of our Saviour the disciples were to teach and baptize yet in singular favour to the children of the faithful this priviledge is given that they first may be baptized and then taught 〈◊〉 saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because God hath set it in the second place do not thou set it in no place It should be first therefore as soon as may be Saint Augustin saith Quare 〈◊〉 Magister extrinsecus 〈◊〉 sit intus To what purpose is it to have an instructer or teacher outwardly if he be not within also And 〈◊〉 when we come to age there is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a casting off and rejecting of government but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a change of the governor Seeing then that children must have teachers and governors within them before they be freed from Tutors and governours without them it is necessary that we begin to teach them betimes
was an enigmatical speech of our Trinity But no Religion teacheth the purgation of the soul but ours And it teacheth that the word took the similitude of sinful flesh to purge away the sinne of Man Therefore our Religion is the true all other are meerly fabulous For their Exorcismes and sacrifices are meerly corporeal not spiritual and the Christians God is not like the Heathen Gods 2 God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lover of man he delighteth not in cutting of throats or burning men to ashes like to the Devills to whom virgins babes old and young men were sacrificed And the sacrifices in the old Law were vsed in these 2 respects 1 To be Types of things in the Gospel 2 To admonish men that they have deserved to be slain and sacrificed But God is so far from the sacrificing of men to him that he himself came down from heaven and suffered for us offering himself a sacrifice for our sins and what greater love can there be then that a man should give his life for that he loveth there can be no greater 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then this 3 For the credit of the Gospel we have Evangelists and Apostles for witnesses And in witnesses two things are required Knowledge and Honesty 1. For skill and knowledge That which our witnesses have left us upon record is not taken upon trust but they related it as eye witnesses And none of theirs either Homer Plato or any of them can say as Saint John said That which we have heard which we have seen with our eyes which we have looked upon and our hands have handled For they had theirs from others and but upon bare report Besides neither any of their ancient or latter Historians though they hated the writers of the Scriptures durst at any time offer to set pen to paper against them 2. For the honesty of our witnesses there can be no better reason or proof given then that which Tacitus giveth to confirme the testimony of an honest witnesse which is Quibus nullum est mendacii 〈◊〉 that have no reward for telling an untruth And certainly the Evangelists and Apostles had nothing for their paines nay they were so far from that as that they sealed their testimonies with the blood of Martyrdome 3. For the credit of the Story itself We know that the Sybils oracles were in so great credit among the Heathen that they were generally beleeved Now if they be true which we have of them as ther 's no question but many of them are divers of which we refer to Christ being mentioned in their own writers Virgil Cicero and others it will follow that nothing can make more in their esteeme for the credit and truth of the Nativity life and death of Christ then their Oracles for we may see almost every circumstance in them And by reading their verses divers of their learned men were converted to Christianity as Marcellinus Secundanus and others 4. Tacitus and Suetonius say that about Christs time it was bruited through the world that the king that should rule over all the world should come out of Jury and for this cause it was that not onely Vespasian but Augustus and Tiberius who had heard the like had a purpose to have destroyed all the Jews even the whole nation of them because they would be sure to include that Tribe out of which this king should come 5 Coelius Rhodiginus and Volateranus upon their credits leave us this in their writings that among the Monuments of Egypt was found an Altar dedicated Virgini pariturae to a Virgin that should have a child like to the Temple of peace before mentioned that should stand Donec peperit virgo untill a virgin should bring forth a child And Postellus testifies from the Druides that they had an Altar with this inscription Ara primo-genito Dei an Altar to the first begotten of God 6. Suetonius saith that in such a yeare which was the year before Christs birth in a faire day at the time of a great concourse of people at 〈◊〉 there appeared a great Rain-bow as it were about the Sun of a golden colour almost of equal brightnesse with the Sun The Augur's being demanded the reason answered that God would shortly 〈◊〉 humanum genus visit mankinde And upon the day that our Saviour was born three Suns appeared in the firmament which afterward met and joyned into one The Augur's being likewise questioned about this apparition their answer was that he was then born whom Angustus the people and the whole world should worship whereupon as it is storied Augustus at the next meeting of the Senate gave over his title of dominus orbis terrarum Lord of the whole world and would be so stiled no more 7. But the most remarkable thing that hapned at Christs birth was the star mencioned in the Gospel and confessed by the Heathen themselves to be stella maxime salutaris the happiest star that ever appeared for mankinde Plinie calleth it Stella crinita sine crine A blazing or hairy star without haire Vpon the appearance and due consideration of which star many were converted to the truth as Charemon among the stoicks and Challadius among the Platonists who meditating upon the strangenesse of it went into Jury and became Proselytes 8. Now concerning the death of Christ we finde that the ancient Egyptians who vsed no letters but Characters or Hieroglyphiques when they would expresse vitam aeternam everlasting life they did it by the signe of the Crosse whereby they deciphered the badge of our salvation which concurred with the manner of Christs death 9. The next is the two wonders or strange accidents mentioned by the Holy Ghost at the death of our Saviour 1. The general Earthquake and 2. the universal Eclypse of the Sun so often cast in the teeth of the Heathen 1 For the first they are not ashamed to confesse it As 〈◊〉 himselfe and Trallianus and Phlegon say that it came not of any natural cause For in nature every thing that is moved must have an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 somewhat to stay upon but this Earthquake went thorow the whole world 2 For the Eclypse many were converted by reason of the strangenesse of it as Dionysius and others For all 〈◊〉 of the Sun are particular this general and vniversal This hapned at the feast of the Passeover which was 14 a Lunae the fourteenth day of the Moon when it was just at the full which is cleane opposite to the Rules of Astronomy and mans reason 10. It is reported that in the raigne of Tiberius presently upon this Eclypse there was a general defect of Oracles Of which argument Plutarch hath a whole Treatise in which he saith that a man in great credit with the Emperour sayling by the Cyclades heard a voice as it were coming out of those Islands saying that the great God Pan was dead The Emperour hearing this report sent for the Augurs
Credidit he beleeved But among all the rest there was one exception which might have tried one that had been very faithful and that was the long time he had been without a childe before and in his younger dayes and therefore there was little hope for him in his old age And therefore he might have concluded with them in the Prophet It is in vain to serve God what profit is it to trust in him I will beleeve no longer But this is against that rule of Esay Qui crediderit ne festinet hast and impatiency are no fit companions of faith he that will see the event in hast his faith is in vain Therefore our faith must not waver if we see not the fruit of it speedily but we must wrestle as Jacob did with the Angel and not let God go till we get a blessing from him as was said before We see that the woman af Canaan weake by sex and an alien from the promise though she received three repulses from our Saviour yet by not making hast she confirmed her faith to be true and received the reward of a true faith by obtaining what she desired 2. The second signe is our freedom from worldly cares and thoughts the ground of this is taken out of the great Scripture of faith when we run not a madding after worldly preferment the scraping together of wealth and seeking to have a portion in this life is an argument that we are born citizens of this world not as the Saints and Godly men that shewed themselves pilgrims in this world and that they sought another country a heavenly country and so God was not ashamed to be called their God But a more particular and special example is that there of Moses who being in great possibility to be a Prince for he should have been the onely son to Pharaohs daughter yet we see his coldnes to the world and to the preferment thereof was such that he waved it and chose rather to suffer affliction with his brethren the people of God then to enjoy the pleasures of sinne for a time for so he accounted the preferment of the world 3. The third signe is taken out of the 11. to the Hebrews from the definition of faith which is there called Hypostasis or a substance and thereupon the faithfull are called Hypostatici now we know that a thing which hath substance is able to receive a great waight without shrinking or crushing And such are the Saints of God David was hypostaticus he would not fear though the earth be moved and the hills caried into the midst of the sea though the waters thereof rage and swell and though the mountains shake at the tempest of the same yet the Lord of hosts is with us the God of Jacob is our refuge as he concludeth that psalm And in another psalm he sheweth the true 〈◊〉 of a true beleever he shall never be moved he will not be afraid and his heart is stablished But the condition of him that wanteth faith is otherwise If there come but a gale of wind Saint Peter sinks when holy Job on the other side in the fullnesse of this substance of faith can say Etiamsi occiderit tamen sperabo in illum Though he kill me yet I will put my trust in him Though God should punish him in his wrath yet he would not leave his hold 4. The fourth signe of a true faith is to establish the Law as the Apostle speaks and it is a plain signe and demonstration of an ill faith to make void the Law it must be a working faith if not it is but like putridum 〈◊〉 a body without the spirit dead for as Saint Paul saith with the heart a man beleeveth unto righteousnesse The heart must kindle it from the heart saith the wiseman come the issues and springs of life and all the actions and operations of a man and if no action there can be no true faith If the heart be once possessed with this belief then as the Apostle speaketh I beleeved therefore have I spoken then it will come into the tongue and not onely so but as the Psalmist All our bones will speak every member will make profession of it for as it is said before according to the Physicians rule Judicium a corde fit per brachium the heart makes the pulse beat and that not by little and little or in a long time but presently and so is faith when it is in the heart it hath its effects presently eadem hora sanatus he that beleeved was healed the same hour The prophet saith who hath heard such a thing who hath seen such things shall the earth be made to bring forth in a day or shall a nation be born at once for assoon as Zion travelled she brought forth her children The Prophet wonders at it yet it is a signe of true faith Therefore what is their faith that is not seen till they die 〈◊〉 then they must trust in God whether they will or no all their life they will not at their death ther 's no remedy But it is not said that the just shall die but live by his faith And I shall not pray with Balaam let my soul die the death of the righteous but let my soule live the life of the righteous 6. The sixth rule for exposition teaches us that we 〈◊〉 seek to strengthen the faith of others Saint Paul though strong in faith yet desires to be strengthened and 〈◊〉 by the faith of the Romans And the contrary which is seducing others is not onely forbidden but a punishment is also laid upon seducers As we may see in Deut. where we are commanded not to consent to such and not onely so but to be the first actors in his punishment And thus if we labour to grow in faith our selves and to confirm others then as Saint Peter saith we shall receive the end of our faith even the salvation of our souls and have this answer Vade secundum fidem tibi erit as thou hast beleeved so be it done unto thee This will be Gods answer to us and merces fidei est visio dei the reward of faith is the vision of God for in in rebus supra naturam idem est habere videre in supernatural things its all one to have and to see We shall enjoy it Credendo quod non vidimus videbimus quod credimus by beleeving that we have not seen we shall see that we have beleeved And thus much for the duties of the minde Now for the duties of the heart CHAP. VIII The third inward vertue is fear of God Addition 11. of the seat of faith Reasons why God should be feared Of 〈◊〉 and seruile feare how fear and love may stand ' together The sinns 〈◊〉 1. want of fear 2. worldly fear
as tending to an encouragement to the breach of this commandment But to answer it more fully we say that Punishment may be inflicted three several wayes 1. By way of satisfaction 2. Of medicine 3. Of Correction And we may safely hold that by these one may be justly punished though no offence be committed by him 1. By way of satisfaction as in point of suretyship When one man is a principal Debtor and a friend taketh the debt upon him is it injustice in this case to punish the surety with the payment of the debt God forbid we should think so For then that which Christ hath satisfied for us might be accounted unlawful and consequently of no effect So that voluntarily one may fatisfie for another and yet no violence offered to justice 2. By way of medicine or cure If the eye be ill affected or the head ake the arm may well bleed to cure them otherwise the whole body may be in danger and in this case it is not onely just but necessary so then if the punishment of another man be propter medicinam for cure and the evil inflicted be lesse then the evil prevented as to wound the finger to save the eye and the like this is not unjust and so when the temporal punishment of the son is to cure and redeem the father from eternal then punishment may be inflicted by God without any impeachment to his justice 3. By way of correction In which there is respect to be had in repairing equality broken A man should require no more then suits with the will of God but we see daily he doth and therefore breaketh equality and is to make amends for it and therefore nimis must be punished with nimis which must be either in the father or the childe and if equality be not broken in them there is no injustice The Fathers say frustra requirit debitum qui non rependit indebitum to require a debt and not to pay that which is due is no justice as God saith Do ye thus requite the Lord O foolish people and unwise is not he thy father that bought thee and Qui contristat patrem suum juste contristatur a filio he that brings sorrow upon his father shall have the like brought on him by his son and that justly too Again in regard the covenant of blessing was made with Abraham and his seed God will be the God of our seed therefore when the father breaketh the Covenant he may justly be punished in his seed They knew it well that said His blood be upon us and our children 2. Thus we see it is not unjust in respect of the father now that it is not unjust in respect of the son appears 1. Children may be temporally punished because filius est res patris part of the fathers possessions and substance Again in regard that the son may be guilty by nature The Church in the Cant. finds a nest of young soxes that as yet have destroyed no vineyards nor worried any lambs but if they grow up they will do both The question is whether the church may say Take us those little foxes And so because there is a poysonous nature in the Scorpions or Cockatrices egge we may tread them under feet and it stands with justice The summe of all is God never punishes one for the sin of another but he may ex jure Dominii as absolute Lord inflict any temporal evil on the son for the fathers sin without any injustice for it is onely an affliction to the son which God can turn to his good but a punishment it is to the Father who is punisht in his son To these we may adde two considerations more 1. The first is jus meriti for commonly education follows propagation Men usually bring up their children like themselves Children have traditions from their fathers As our fathers worshipped so will we and having kept our Religion so many years let us keep it still Sin propagates like to Gehezies leprosy if it take hold of the father it cleaves to his posterity commonly And therefore this punishment may come upon them ex jure meriti and that justly because they follow their fathers sin And herein God when he punishes the son exequitur chirographo suo non paterno it is for his own debt not for his fathers 2. The second is jus beneficii and this is the court of mercy God may shew mercies to whom he will the son cannot claim any thing at Gods hands for the fathers sake Gods covenant is free we can challenge nothing as due but all from grace S. Augustine said well that godly fathers have wicked children ne virtus videretur haereditaria lest vertue should be thought to be hereditary Again wicked men have good children and why ne malitia serpat in infinitum lest there should be no end of wickednesse But first this is certain there is no punishment for the grapes that are in the fathers mouthes they remain in his own mouth onely 2. And secondly this punishment is in respect of his justice onely yet miseretur 〈◊〉 vult misereri he will shew mercy on whom he will shew mercy His mercy may exempt whom in justice he might punish and besides his justice takes hold onely on those that follow their fathers sins and so the threatning is conditional Gregory saith 〈◊〉 imitatur gravatur he that follows his fathers example shall feel the burden of it God saith by the Prophet At what instant I shall speak concerning a nation to destroy it if that nation shall turn from their evil I will repent of the evil I thought to do unto them And when a son shall turn from his fathers evil wayes he shall 〈◊〉 and not die His threatnings are of justice his exemptions of mercy Jonas saith from God that Nineveh shall be destroyed but by a new decree the former sentence was reversed These come from several courts 1. The use of all this is to breed a mutual care betwixt the father and the son for we see Eli the father punished for the children and in another place the childe punished for the father David 2. Secondly to acknowledge that we are sons of sinful Parents and to say with him in Deuter. A Syrian ready to perish was my father c. and with David peccavimus cum patribus we have sinned with our fathers and with Daniel to deprecate the punishment due to us for our fathers transgressions 3. And lastly with Abraham to be careful to command our children to keep the way of the Lord there must be a mutual care of building up one another And so we go from mount Ebal the commination to mount Gerizim the promise and reward CHAP. X. The third part of the sanction a promise of mercy Gods rewards proceed from mercy which is the fountain of all our happinesse His mercy is promised
〈◊〉 〈◊〉 a just thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is due by the rule of justice to superiours so that it cannot be forborn without injurie and injustice to authority we cannot keep this honour and obedience from them without injurie And therefore it is that Christ saith to the Pharisees Reddite Caesari quae sunt Caesaris render unto Caesar the things which are Caesars He uses the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reddite render or restore to shew that it is his own God hath imparted it if you keep it back if you give it him not you do injustice and wrong to him 6. The last is in regard of the expedience of it for your own good expedit vobis it stands you in hand so to do The Apostle saith They watch over your souls Now where honour is detracted and withheld there the care of preservation is also diminished and by reason thereof the power of wickednes and the impudence of naughty men is increased and the more our estate is troubled the greater is our unquiet and vexation Therefore better it is that due honour be given to them the better to encourage them to apply themselves to our preservation Besides they that deny this to them that are of right invested with it and take it to themselves set themselves against God and go about to build another Babel which is nothing but bringing in of Anarchie and confusion This dothargue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a giant like nature such as was in them that would build a tower whose top might reach to heaven such do indicere bellum Deo bid defiance to God and therefore the Apostle saith expressely that such as resist lawful powers do resist the ordinance of God and so do fight against God himself and thereby bring damnation upon themselves So that by weighing these reasons we may happily be brought to obedience CHAP. IIII. The duties of superiours in four things Addition 29. Of the end of government and whether the people be above their governours The manner how they must govern whether honour be due to one that is evil Whether he must be obeyed in malo Of disobeying the unlawful commands of a Superiour Add. 30. Of Obedience in things doubtful VVE will now handle the duties of superiours in general These two things are alwayes joyned together in Gods Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have worth and to be honoured or esteemed worthy and therefore S. Chrysostome makes it an axiome upon that place 1 Tim. 5. 17. They that rule well are worthy of double honour The Honour as he saith is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a reward of the service they perform Therefore that honour may be due to them they must mereri be worthy and deserving men and worthy they are if they perform the part of fathers and mothers The neernesse of the two significations of the word in the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cabed which signifieth both weight and heavinesse and honour and of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is honor and 〈◊〉 or múlct and of the Latine word honoro and 〈◊〉 to honour and lay a burden sheweth that God would not that any should have honour unlesse they have meritum desert nor this meritum desert without a charge therefore they must have meritum and by consequent honour may be justly required by them at our hands 1. They are to know that they are Gods ministers for so S. Paul calls them and S. Peter saith They are sent by God And that as they are his Ministers and that he imparted some of his power and honour to them so they must know that their office is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Lord and that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ministers of God And therefore David saith Tibi canam Jehovah I will sing unto the Lord of mercy and judgement as they have received power from God and part of his honour which he hath put upon them so they must do all for God and their care must be that those under them may be Domini the Lords people as they are his Vicegerents They must follow the rule which Jehosaphat made for his Judges Take heed what ye do for ye judge not for man but for the Lord. Therefore whatsoever they do must not be for their own will and ends but in and for the Lord. We must not be of Jezebels opinion that Ahab could not be a king if he could not command and have what he should desire though it were wrongfully for this is a wicked maxime and semen omnium 〈◊〉 the seed of all evil Nor of Ahabs that hated Michaiah the son of Imlah the Prophet becavse he prophecied nothing good concerning him though it were the will of God that he should so do When men do not acknowledge that their authority is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for God but blot that out and look onely at their own will then breaks in all injustice But they must know that God is not so unwise as to give them authoritie against himself and therefore they must not have an eye to their own but to Gods will for they are but his Ministers 2. Superiours must know that one end of their authority is the good and benefit of those that are under them as they are first to look to God and his honor whose Ministers they are so in the next place they must look to the good of those over whom God hath set them Their honour is conferred upon them not meerly for themselves and their own benefit but also for those that are under them not onely 〈◊〉 praesint but ut prosint to profit them that are under them as well as to be over and above them and this is it that makes their place the more weighty King David was taken from the sheepfold to be king and why ad pascendum Israel that he might feed and govern the word imports both Jacob his people and Israel his inheritance So children are not for parents but parents for their children The Heathen by the light of nature onely saw this that superiority was 〈◊〉 for inferiority and the Prince for the benefit of the people For God at the first considering that children were unable to help themselves by reason of their inability and defects when they are young and the danger that might befall them not onely in their infancy but even before they are born ordained a duty to be shown and an office to be done for them even before they are born there is a care of them to be taken by parents when they are in the womb before they are able to give them honour and for this care of parents they are afterwards to exhibit honour to them when they are able And under this head is that the Apostle mentioneth They must nourish and cherish and account them that are under
requires that children shew piety at home and requite their parents affirming that it is good and acceptable before God and for those that requite evil for good 〈◊〉 Wise man saith That evil shall not depart from their house This requital must not be only non subtrahendo by not making away wasting or pilfering their fathers goods which is condemned as a great fault such a son saith Solomon causeth shame and reproach and is a companion of a destroyer but by aiding them if they want ability for so the Apostle requires to requite their parents and as it follows to take order to relieve them that the Church be not charged that so it may relieve those that are widows indeed viz. which have no children able to maintain them Our Saviour would rather have the Corban go without then the father should want And the Council of Gangra hath a severe Canon which doth anathematize those which shall neglect their parents in this case And we have the example of our Saviour Christ performing this part of duty and taking care for his mother even at his death This the very Heathen saw to be a duty by the light of nature for at Athens Children after they came to be thirty years of age were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cherishers of their parents in their old age and they had laws which were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Stork laws and the story tells us that it was taken from the Storks which as writers testifie of them bring every morning and evening meat to the old storks when by agethey are not able to flie and they young ones when the old would drink take them on their backs and carry them to a river And the neglecters of this duty in their laws are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not capable of honour and were pronounced short lived Homer gives the reason of one that died suddenly that he did not nourish his parents To this may be added the duty which the godly have performed to their parents in their sicknesse and at their funerals An example we have in Joseph who though he were in a high estate yet came to his father Jacob in his sicknesse and when he was dead honoured him with solemn funerals And we may see it even in the ungodly for though Ishmael and Esau were wicked sons yet they thought it so great a piaculum to neglect their duty in this point that they concurred with their 〈◊〉 in the enterring of their deceased fathers 3. The third duty of parents is to bring up their children in the fear of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the fear and nurture of the Lord as the Apostle speaks The former dutie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to nourish their bodies most parents are careful enough of but this of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which concerns their souls they are carelesse in Men are apt enough with the mother of Zebedees children to take care for their preferment which is but a worldly care but for the care of their souls it is many times and with many the least of their thoughts Let them see their son break a bone or the like and they are presently much moved but though they see them break the Law of God it much troubles them not If their children come to any temporal punishment or shame or if they be disfigured in body or the like they will grieve and sigh but for any deformity in the soul or sinful practises whereby they incur the displeasure of God they are not troubled Therefore their duty is 1. in the first place to follow Abrahams example to incorporate them into the Church assoon as they can else as the Apostle speaks their children are not holy 2. After their initiating followeth their instruction because that non recedat ab co cum senex 〈◊〉 quod didicit juvenis he will not depart when he is old from that he learned when he was young And this instruction must not be curious or 〈◊〉 but after a familiar sort and in a plain way that may 〈◊〉 them with the principles of religion before they come to be auditors in the Church lest otherwise that which they hear 〈◊〉 may seem strange to them wherein they have the examples of Abraham and David It was also the practise of godly parents in the new Testament Timothy knew the holy Scriptures from a childe as S. Paul testified of him 1. The best way to make instruction profitable is example for as one saith very truely Validiora sunt exempla quam verba plenius opere dicetur quam voce examples are more prevalent then words and a man may speak more by his action then his voice I saw and considered it well and looked upon it saith the Wise man and so I received instruction Therefore parents example must not be repugnant to what they teach for then armatur natura exemplo corrupt nature is armed and strengthened by example if their example be repugnant to that they teach little profit will arise by instruction When the parents set the children a good example and say Go thou and do likewise or learn of me as Christ to his hearers their speech and pattern together will be very prevalent with their children 2. Another way to help instruction is by Discipline which the Wise man calleth the rod and reproof And this it is which puts wisdom into the soul which is kept out by folly which as it ariseth by impunity which the Rabbines call Magna venefica a great bewitcher so the rod of correction shall drive it away Solomon answereth one objection in this point which is I cannot love and correct too That is not so saith he He that spareth his rod hateth his son hut he that loveth him chasteneth him betimes If you correct him not you love him not And indeed in another place he scoffs at the lenity of those that make such objections Withhold not correction from thy child for if thou beat him with the rod he shall not die there is no fear of that but assurance of two great blessings by it as it followeth 1. It shall liberare animam ab inferno it shall deliver his soul from hell And 2. Afferre soiatium animo patris bring joy and comfort to the fathers heart But with this caveat that it be done dum spes est while there is hope 〈◊〉 the twig will grow so great that it will break before it bend S. Augustine proving out of our Saviours words to the Jews that we must do the works of Abraham tells us how we shall do them Omnis qui trucidat filiorùm voluptates tale sacrificium offert Deo quale Abraham he that kills pleasure in his children offers such a sacrifice to God as Abraham did If he kill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
Moses So in another place when they enquired of the Prophets There are things too hard for some therefore they are to be resolved by them that have better gifts Thus much for the excellency of the minde 2. We come now to bonum corporis the excellency of the body Old age Canities venerabilis est gray hairs are to be had in reverence There is an 〈◊〉 law for it Thou shalt rise up before the hoary head and honour the face of the old man And the Prophet joyneth ancient and honourable in one 〈◊〉 And we may see that it was ever accounted for a blessing to that City that did enjoy the aged The Prophet reciting the benefits that Jerusalem should enjoy at the restauration hath this for one Old men and old women shall dwell in thy streets And it made Job at a stand he knew not what to think when he saw the wicked grow old Sure it is that among the curses which the man of God denounced against Eli this was one There shall not be 〈◊〉 man in thy house The Apostle therefore willeth that Elders should be honoured and intreated as fathers which honour consists in several duties that the younger sort must perform towards them viz. 1. When ancient men are in place to be 〈◊〉 and lay their hands upon their mouth and give them leave to speak the reason is given by holy Job because there is Wisdom with the ancient and in multitude of years is understanding Elihu being a young man Waited till Job spake and gave his reason I am young and ye are old I was afraid and durst not shew my opinion I said Dayes should speak c. The Philosophers rule was that when we have made our own demonstrations we must give way to indemonstrabilia the positions of old men without demonstration because they are grounded upon long experience The neglect of this was the ruine of 〈◊〉 who regarded not the counsel of the ancients but took counsel of the young men 1. Answerable to this is the duty of the aged First they are not to be 〈◊〉 centum annorum children of an 〈◊〉 years old S. Jerome translates it Elementarios senes Old men that were to learn their A B C as they have canum caput a gray head so they must have canum intellectum an understanding answerable And therefore it is said that honourable age is not that Which standeth in length of time nor that is 〈◊〉 with number of years but wisdom is the gray hair unto men and in another place O how comely a thing is judgement for gray hairs and for ancient men to know counsel 2. The second is assurgere to rise up before them in signe of reverence Thou shalt rise up before the 〈◊〉 head saith the Law because they are in a 〈◊〉 manner the image of God who is called 〈◊〉 dierum the ancient of dayes their hoary head is a crown to them even a crown of glory as the Wise man speaks and so they have a resemblance of eternity 〈◊〉 est vestigium 〈◊〉 old age is a print of 〈◊〉 There is 〈◊〉 temporis 〈◊〉 meriti an age of time and an age of merit and there are as S. Jude speaks arbores 〈◊〉 trees that begin to blossom in the end of harvest when 〈◊〉 fruit should be gathered such are true representatives of an old man without understanding but yet though they be such they are to be honoured for their years though they be not worthy 〈◊〉 pati to receive this honour yet it is meet for us hoc agere to give it to them They must not be such trees but Davids trees bringing more fruit in their age the older the more wisdom must appear in them 2. Answerable to this they must so live that their age may deserve honour The Wise man tells us how this may be The hoary head is a crown of glory but how if it be found in the way of righteousnesse and then as he speaks in another place The beauty of old men is their gray head The Apostle describes in particular six qualities that they should be endued with 1. Sobriety 2. Gravity 3. Temperance 4. Soundnesse in faith 5. Charity 6. Patience 3. The third duty is to provide for their ease for age brings Weaknesse therefore young boyes must not sit and ancient men stand God provided for the 〈◊〉 of the 〈◊〉 after they were fifty years of age they were exempted from the service of the Tabernacle and yet had their allowance The Prophet Esay mentions it as a signe of great confusion and of judgement imminent When children shall presume against the ancient and the base against the honourable If we carry our selves thus to aged persons sic fiet nobis so it shall be done to us when we come to years and sic fiet nostris so shall others do to our fathers and to our children when they grow old Old age is a burden but young men should help to make this burden light to old men by giving them reverence which if they do they shall reap a blessing by their blessings and prayers which are in a special manner 〈◊〉 with God as on the other side by neglect of this duty they may expect a curse from God and the aged for the blessings or curses of fathers or mothers are usually heard of God and made good upon obedient or disobedient children 3. We come now to the third kinde of excellency consisting in bonis fortunae the goods of fortune as they are called or in outward estate as in Nobility and Riches c. for noble men and rich men are in Scripture 〈◊〉 called fathers and consequently there is an honour due to them Nabal was rich and David in his message to him implicitly calls him father Give I pray thee to thy servant and to thy son David whatsoever cometh to thy hand and Naaman the Syrian was an honourable man and his servants call him father My father if the Prophet had commanded thee a small matter c. The reason hereof is 1. Because of the Common good that they may bring to the Common-wealth in times of peace and of war 〈◊〉 rei-publicae pecunia money is the 〈◊〉 of a Common-Wealth and therefore because God hath blessed them above others in their 〈◊〉 relation the Common-wealth doth prize and esteem them accordingly and prefers them above others setting them among the elders in the gate for if they have been careful in their own house it is like they will be so also in the Common-wealth Their duty answerable to this is expressed by the Apostle to communicate their 〈◊〉 for the benefit of others and to be rich in good works Nehemiah had besides his own family 150 others which he maintained at his table Barzillai was a rich man and he provided for David all the time that he lay
which the Apostle speaks of those lusts which bud and spring up in young men this will prove an acceptable sacrifice It is recorded as a blemish to David that he never displeased Adonijah 1 Kings 1. 6. To conclude this point the last part of his duty towards them is prayer and that particular kinde of prayer which we call benedictio blessing them which makes the rest effectual and 〈◊〉 else God will curse them We see the practise of getting this blessing for Jacob by his mother which took effect in all his off-spring And we have the example of Jacob blessing his children and Davids blessing and prayer for Solomon And the curse of Noah which took the contrary effect in Cham. The childrens duty answerable to this is to obey and hearken to the instructions of their parents for as the Heathen saith Pudor est pudorem esse ei c. it is a shame that we should be a shame to them to whom we ought to be a comfort and seeing that the Holy Ghost saith that children should be a crown to their parents it were a great shame to be a crown of thorns to them The Wise man saith that a wise son maketh a glad father whereas contrariwise he tells us that a foolish son is a grief to his father and bitternesse to her that bare him And he that begetteth a fool doth it to his sorrow and the father of a fool hath no joy And therefore he would have this precept laid as a foundation in their hearts My son keep thy fathers commandment and forsake not the law of thy mother and perswades children to receive instruction and knowledge preferring it before silver and gold This is the first part answerable to the fathers The next is they are to imitate the fathers example being good It is said of Solomon that he walked in the steps of his father David and the Prophet Esay 〈◊〉 the people to take Abraham for a pattern And in the last place that they subject themselves to discipline according to that of the Apostle where he saith we have had fathers in the flesh which corrected us and we gave them reverence this is it which puts a difference between a natural son and a bastard This also we are to take by the way that as the regarding of that we are taught is one part of our duty so another is obedience in the practise of it not in regard of that which the law of God expressely commandeth for that is not thanks-worthy but in matters also of indifferency The Rechabites were forbidden by their father Jonadab to drink wine a thing indifferent and they kept it and are commended for it The Heathen man could say that it was a great honour to parents 〈◊〉 referimus actiones nostras ad arbitrium parentum when we refer and submit our actions to their will and disposal This is therefore a special part of childrens duty to their parents as when they take their essent in the 〈◊〉 to a vocation or in not marrying without their approbation For if a vow of a childe must not be made in the fathers house without his knowledge or approbation then much lesse a covenant for matrimony Again if it be the part of a parent to give his childe in marriage then is it the duty of a childe to yield to it else it is no true childe but a Bastard or such a one as Esau who to the grief of his father and mother married against their mindes Now against disobedient children there was a law enacted by God worth the observation 〈◊〉 if a man have a stubborn and rebellious son that neither by fair nor foul means would be reclaimed his parents were to accuse him before the Elders and their accusation must be This our son is stubborn and rebellious c. and is a 〈◊〉 or a drunkard or hunter of 〈◊〉 Then follows the judgement and execution that he shall be stoned And there was little lesse favour to such in the laws of the Heathen for the father of such a person was to bring his son to the judge of the 〈◊〉 who was not to give what sentence he pleased in favour of the accused but dicturus erat 〈◊〉 quam pater voluerat he was to pronounce such a sentence as should please the father Solon being demanded why he left out of his laws a law against disobedient children answered because he thought there would be no such yet saith he I confesse I found 〈◊〉 of that kinde but by diligent search I discovered that they were but Supposititii not true sons but changelings and I thought that no true son would be a 〈◊〉 in that kind And the Philosophers were of opinion that every father had his 〈◊〉 a fury of hel to torment his son that should be disobedient There is a notable example of Gods veangence I am sure against Ells two sons in taking his grace from them in that they hearkened not to the voice of their father and his veangeance brought them to an untimely death Nay we see that though 〈◊〉 gave strict charge that no man should put 〈◊〉 his hand against his rebellious son Absalom yet God made Joah executioner of his wrath to kill him I can end no better then with the Greek saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If a man will not be obedient to his parents he shall obey him that is not his parent that is the hangman he shall come to an untimely end Now besides the duties between natural parents and children there are others like those officia resultantia of which we spake to which the father and son respectively are bound and first of the father 1 Because God oftimes takes away the father from the son that chief duty can no longer be performed by him therefore God taketh order that there be officia 〈◊〉 performed by others to them in the stead and place of fathers And in this respect it was that Laban called the children of Jacob his sons and daughters and this as he was their Grandfather and if Jacob had died the care of their education would have layen upon Laban in part In the law it is more plain for God there giveth charge that if any one for poverty should sell himself his brother his uncle or his uncles son were to redeem him If the next of kin was by the law to be vindex sanguinis the 〈◊〉 of blood and so to be concerned in case of death much more are the next of kin concerned in case of life We have an example of the care of kinred to the children of the deceased in Terah for whereas Loti father was dead Terah his uncle by the fathers side and father to Abraham departing out of Caldea into the land of 〈◊〉 thought it his duty not onely to take his own son Abraham and Sarah his