in Baptism are I conceive understood there being no other season or occasion wherein ordinarily and visibly God doth exhibit those Benefits It may be demanded How Children by reason of their innocent age are capable of these Benefits how they can be pardoned who never had offended how they can be justified who never were capable of being unjust I briefly answer That because they come from that race which by sin had forfeited God's favour and had alienated it self from him because also they have in them those seeds of pravity from which afterward certainly life continuing without God's restraining Grace will sprout forth innumerable evil actions therefore that God overlooking all the defects of their nature both relative and absolute or personal doth assume them into his special favour is no small benefit to them answerable to the remission of actual sin and restitution from the state consequent thereon in others 2. In Baptism the Gift of God's Holy Spirit is conferred qualifying us for the state into which we then come and enabling us to perform the duties we then undertake which otherwise we should be unable to perform for purification of our hearts from vitious inclinations and desires for begetting holy dispositions and affections in our Souls for to guide and instruct us to sustain and strengthen us to encourage and comfort us in all the course of Christian piety The which effects are well also figured by water which purifieth things both from inherent and adherent filth That this benefit is annexed to Baptism the Scripture also teacheth us Be baptized saith S. Peter in the Name of Christ to the remission of sins and ye shall receive the gift of the Holy Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We being baptized in one body are made to drink of one spirit saith S. Paul And with the Laver of Regeneration S. Paul again joineth the renovation of the Holy Ghost And it is represented as an advantage of our Saviour's Baptism above that of John that our Lord not only baptized with water to repentance but with the Holy Ghost and Fire Some preventing operations of the Holy Ghost whereby God freely draweth Men to Christianity persuading their minds to assent thereto inspiring their hearts with resolutions to comply with it do precede Baptism but a more full communication thereof due by compact assured by promise for the confirming and maintaining us in the firm belief and constant practice of Christianity is consequent thereon After ye had believed ye were sealed by the Holy Spirit of promise saith S. Paul To signify which benefit then conferr'd the ancient Christians did to Baptism annex the Chrism or holy Unction signifying the collation of that healing and chearing Spirit to the baptized person that which S. Paul may seem to respect when he saith He that establisheth or confirmeth us with you into Christ and who hath anointed us is God who also hath sealed us and hath given us the earnest of the Spirit in our hearts 3. With those gifts is connected the benefit of Regeneration implying our entrance into a new state and course of life being endowed with new faculties dispositions and capacities of Souls becoming new Creatures and new Men as it were renewed after the likeness of God in righteousness and true holiness our being sanctified in our hearts and lives being mortified to fleshly lusts and worldly affections being quickned to a spiritual life and heavenly conversation in short becoming in relation and in disposition of mind the children of God This the matter and the action of Baptism doth set out for as children new born for cleansing them from impurities adherent from the Womb both among the Jews and other people were wont to be washed so are we in Baptism signifying our purification from natural and worldly defilements The mersion also in Water and the emersion thence doth figure our death to the former and receiving to a new life Whence Baptism is by S. Paul called the laver of Regeneration and our Lord saith that If a man be not born again of Water and the Spirit he cannot enter into the Kingdom of God that is every one becoming a Christian is by Baptism regenerated or put into a new state of Life getteth new dispositions of Soul and new relations to God Ye are all saith S. Paul the children of God by faith in Christ Jesus that is by embracing his Doctrine and submitting to his Law professedly in Baptism And We saith S. Paul again are buried with Christ through Baptism unto death that as Christ was raised from the dead by the glory of the Father so also we should walk in newness of life 4. With these Benefits is conjoined that of being inserted into God's Church his family the number of his chosen people the mystical body of Christ whereby we become entitled to the privileges and immunities of that heavenly Corporation We saith S. Paul have been all baptized in one spirit into one body the mystical body of Christ And so many of you saith he again as have been baptized into Christ into Christ mystical or the Church have put on Christ and ye are adds he all one in Christ Jesus As Proselytes among the Jews by Baptism were admitted unto the Communion and privileges of the Jewish so thereby are we received into the like Communion and privileges of the Christian far more excellent Society 5. In consequence of these things there is with Baptism conferred a capacity of a title unto an assurance under condition of persevering in faith and obedience to our Lord of eternal life and salvation We are therein in S. Peter's words regenerated unto a lively hope of an incorruptible inheritance by that resurrection of Christ which is represented to us in this action and so therein applied as to beget in us a title and a hope to rise again in like manner to a blissful life whence we are said therein to rise with him Being saith S. Paul buried with him in Baptism wherein also we were raised again whence by the two great Apostles Baptism is said to save us Baptism saith S. Peter the antitype of the delivery in the flood doth save us that is admitteth us into the Ark putteth us into the sure way of Salvation and God saith S. Paul according to his mercy saved us by the laver of regeneration and He that shall believe and shall be baptized shall be saved is our Saviour's own word and promise shall be saved that is shall be put into a state and way of salvation continuing in which state proceeding in which way he assuredly shall be saved for Faith there denoteth perseverance in Faith and Baptism implyeth performance of the conditions therein undertaken which next is to be considered For as this Holy Rite signifieth and sealeth God's collation of so many great benefits on us so it also implyeth and
congruity of the reward propounded that they who are gratefull to those from whom in subordination to God they received life shall by God's dispensation enjoy that life long and well and that they who neglect the authours of their life shall soon be deprived of it or of its comforts But I find the same reward assigned to the diligent observers of other duties particularly to them who are just in their dealings to them who are charitable to the poor to them who are meek and patient to them who confide in God and to all good men that obey God's commandments I shall onely add farther that we may according to analogy and like ground of reason reduce unto this Commandment the obligation we have to honour all those who perform toward us beneficial offices like unto those which we receive from our parents those who preserve our life by relief protection or defence those who afford us maintenance or education those who watch over us for the good of our body or of our soul those who instruct us or advise us such are our Governours and Magistrates either Political or Ecclesiastical our Benefactours and Patrons our Schoolmasters and Tutours our especial faithfull Friends and the like But I pass forward In the subsequent Precepts are contained the prime rules of justice toward our neighbour the observation of which is not onely most equal and reasonable in it self but necessary for the preservation of civil society and publick peace among men for the procurement of our safe and pleasant living and conversing in the World men thereby being secured in the quiet enjoyment of God's gifts and the fruits of their industry and of whatever is dear and precious to them of their lives first then of the comforts of their conjugal state of their possessions of their reputations the laws respecting these being here disposed in order according to the value of their respective objects in the nature of things or in the opinion of men or in regard to the consequences arising from them VI. Commandment Thou shalt not kill Of all good gifts conferr'd upon us none according to the natural and common esteem of men is more precious than life it self the foundation of enjoying the rest God hath therefore reserved the disposal of it entirely to himself as his special prerogative neither he that hath it nor any other person having absolutely any just power or right over it No man can take away any man's life but by commission or licence from God reasonably presumed to be granted by him So may God the absolute King of the World be supposed to have committed to lawfull Magistrates as his Vice-gerents and Officers in his name and behalf upon reasonable cause for preservation of publick justice peace and order in a lawfull course of justice to dispose of mens lives who have forfeited them to the Law The Magistrate as S. Paul saith beareth not the sword in vain for he is the minister of God an avenger to execute wrath upon him that doth evil He hath not forbidden Sovereigns in case of necessity and when amicable means will not prevail to maintain the safety or welfare of the Societies entrusted to their care even by armed violence against such as wrongfully invade them or any wise harm them and will not otherwise be induced to forbear doing so in which case the resolution of such differences insomuch as they cannot be tried at any other bar or composed by other means is referred to God's arbitrement who is the Lord of Hosts the Sovereign Protectour of right and dispenser of success the Souldier in a just cause being then his Minister and carrying a tacit commission from him God also may be supposed together with life with a natural love to it with means to preserve it to have imparted to every man a right to defend his life with its necessary supports against unjust extreme and inevitable violence upon it or them the slaughter therefore which may happen in these cases or in the like wherein God hath plainly by a general order or by special command or by permission reasonably supposed conferred on any person a power over his neighbour's lise in the maintenance of God's own honour or in subserviency to publick good is not concerned in the design or meaning of this Precept for he that kills another in a way not irregular as a Minister of justice or in a lawfull War as a Souldier authorized by a Sovereign power here under God or for his own just and necessary defence doth not according to the intent of this Law kill but rather God himself the Lord of life and death doth then kill the authority of killing so being derived from him and his work being done thereby Vengeance is his and he so by his instruments repays it But here is forbidden all other voluntary taking away our neighbour's life when a man acts as a private person without just and necessary cause in any illegal or irregular way upon what motive principle or end soever whether it be out of hatred spight envy revenge for our presumed safety or pretended reparation of honour for promoting what interest or procuring what satisfaction soever to our selves by what means soever either by direct violence or by fraudulent contrivance in an open or clandestine manner immediately by our selves or by means of others by advising encouraging any wise becoming instrumental or accessory thereto This is the crime expresly prohibited but a positive duty should also be understood that we are obliged so far as we are able to preserve our neighbour's life by relieving him in extreme need by succouring him in extreme danger by admonishing him of any destructive mischief when he appears tending unawares thereinto the neglect of which things argueth a murtherous disposition toward our neighbour is in reasonable esteem and in God's sight a killing of him for we mistake if we think with Cain that we are not our brother's keepers or are not bound when we are able to preserve his life The violation of which Commandment is certainly the most heinous sin that can be committed of all those which are not immediately directed against God himself or the persons which peculiarly represent him and a sin which never can escape vengeance and due punishment from him It is the greatest wrong to God it is the extremest injury to our neighbour it is the highest sort of uncharitableness it is a principal offence against publick society 1. It is an exceeding wrong and affront done unto God in assuming the disposal of his gifts in dispossessing him of his rights by robbing him of a creature of his child his servant his subject one whose life is precious to him and toward whom he beareth a tender regard an usurping in a high way his Sovereign Authority his Throne of Majesty his Tribunal of Justice his Sword of Vengeance to omit the sacrilege as Philo speaks committed herein by
violating God's own Image which every man doth bear 2. It is also an extreme injury to the person who is thereby deprived of an unvaluable good which can no wise be repaired or compensated he that loses his life doth therewith lose all the good he possesseth or is capable of here without any possibility of recovering it again the taking therefore of life can be no sutable revenge no reasonable satisfaction for any injury or damage received it infinitely in a manner surpasseth all the evil which any man can sustain from another in his estate or fame or welfare of any kind for those things have their measure and may be capable of some reparation but this is altogether extreme and irreparable and therefore doth include greatest iniquity add hereto that not onely all temporal good is hereby at once ravished from a man but the soul also of the person may incur the greatest damage or hazard in respect to its future estate by being thus snatched away the slayer not onely robbeth his brother of his temporal life but of his time of repentance and opportunity of making peace with God 3. It is also the highest uncharitableness to deal thus with our neighbour arguing that nothing of good will of pity of humanity toward him is left in us to hate his brother to the death is the utmost pitch of hatred If in imitation of our Saviour and out of respect to him we ought as S. John instructeth us to be willing to lay down our lives for our brethren how enormous a crime how opposite to Christian charity is it to take away our brother's life 4. It is likewise a main offence against the publick not onely by unlawfully bereaving it of a member and subject but to its prejudice and dishonour yea so far as lies in us to its subversion and dissolution assuming to our selves pulling away from it its rights and prerogatives of judgment Such briefly is the direct intent and importance of this Law but our Saviour in his comment hereon hath explained and extended it farther so as to interdict all that any wise approaches in nature or in effect tends unto this heinous evil he means to obstruct all the springs and extirpate all the roots thereof such as are rash causeless outragious inveterate anger contumelious and despightfull language reserving grudges or spight in our heart not endeavouring speedily to reconcile our selves to them who have done us injury or displeasure for these things as they commonly do produce the act of murther so they argue inclinations thereto which if fear and self-respect did not restrain would produce it and consequently in moral accompt which regardeth not so much the act as the will are of the same quality therewith however they arise from the same bitter root of great uncharitableness upon which score S. John telleth us that He that hateth his brother is a murtherer and consequently in effect all malice and spight envy hatred malignity rancour immoderate and pertinacious anger and animosity are here prohibited VII Commandment Thou shalt not commit adultery After life if after that for this command in the Greek Translation of Exodus though not in Deuteronomy in some places of the New Testament and in sundry ancient Writers is placed before that against murther nothing commonly is more dear to men than the comforts of their conjugal estate the enjoyment of that special affection and friendship together with those instances of benevolence which by divine institution and mutual contract ratified by most sacred and solemn promises of fidelity are reserved peculiar to that state which enclosures therefore of his neighbour whoever shall invade or trespass upon who shall any wise loose or slacken those holy bands who shall attempt the affection or chastity of his neighbour's wife doth most grievously offend God and committeth as Joseph when he was tempted thereto did call it a great evil against God against his neighbour against himself against the common society of men He violateth an institution to which God hath affixed especial marks of respect and sanctity he wounds his neighbour's honour and interest in the most tender part wherein the content of his mind and comfort of his life are most deeply concerned he as much or rather more dishonoureth and abuseth himself not onely by committing a fact of so high injustice but by making himself accessory to the basest perfidiousness that can be Whoso committeth adultery lacketh understanding he that doth it destroyeth his own soul a wound and dishonour shall he get and his reproach shall not be wiped away for jealousie is the rage of a man therefore he will not spare in the day of vengeance he will not regard any ransome neither will he rest content though thou givest many gifts He also offendeth against the publick quiet and welfare breeding inextricable confusions and implacable dissensions in families so that hardly from any other cause such tragical events have issued as from this in fine this crime is as Philo calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a loathsome unrighteousness most odious to God and a fire as Job representeth it that consurneth to destruction But we must further also consider that acts of this kind contain also in them another evil that persons committing them do not onely so highly wrong their neighbour but defile themselves also by the foulest turpitude in which respect the prohibition of all unlawfull and irregular satisfactions to lustfull appetite all compliance with that great enemy of our souls the flesh all kinds of impurity and lasciviousness not in act onely but in thought in speech in gesture may be reduced to this Law Our Lord himself doth so interpret it as to make it include a forbidding of all unchast desires and Christianity doth in a most strict and special manner oblige us to all kinds of sobriety and modesty of chastity and purity in body and spirit injoining us to abstain from all fleshly lusts as enemies to our souls to mortifie our fleshly members to possess our vessels or bodies in sanctity and honour not to have any impurity or filthiness so much as named among us nor to suffer a foul word to proceed out of our mouth not to defile our bodies consecrated unto to God and made temples of the Holy Spirit excluding persons guilty of such things from any title or capacity of entring into God's Kingdom in fine representing all such practices as most dishonourable to us most displeasing to God most grievous to God's Holy Spirit the fountain of all vertue and goodness most contrary to the nature and design of our Religion and most destructive of our souls VIII Commandment Thou shalt not steal That every man should quietly enjoy those supports and those conveniencies of life which in any honest manner by God's bounty immediately dispensing it or by God's blessing upon his industry he hath acquired the possession of or right unto as
on our part ratifieth our Obligation then in an especial manner commencing to several most important duties toward him It implyeth that we are in mind fully persuaded concerning the truth of that Doctrine which God the Father revealed by his blessed Son and confirmed by the miraculous operation of the Holy Ghost we therein profess our humble and thankful embracing the overtures of Mercy and Grace purchased for us by our Saviour's meritorious undertaking and performances the which are then exhibited and tendred to us we therein declare our hearty resolution to forsake all wicked courses of life repugnant to the Doctrine and Law of Christ fully to conform our lives to his Will living thereafter in all piety righteousness and sobriety as loyal Subjects faithful Servants and dutiful Children to God in brief we therein are bound renouncing all erroneous principles all vitious inclinations and all other engagements whatever entirely to devote our selves to the Faith and Obedience of God the Father our glorious and good Maker of God the Son our gracious Redeemer of God the Holy Ghost our blessed Guide Assistant Advocate and Comforter These are the duties antecedent unto and concomitant of our Baptism immediately and formally required of those who are capable of performing them mediately and virtually of them who are not the which are signified by our being baptized in the Name of the Holy Trinity These duties the Scripture commonly expresseth by the Word Faith and Repentance sometimes singly sometimes conjunctly If said Philip to the Eunuch thou believest with thy heart it is lawful for thee to be baptized Faith was an indispensible condition prerequisite thereto and Repent saith S. Peter and let every of you be baptized Repentance also was necessary to precede it indeed both these as they are meant in this case do in effect signify the same each importeth a being renewed in Mind in Judgment in Will in Affection a serious embracing of Christ's Doctrine and a stedfast resolution to adhere thereto in practice Hence are those effects or consequences attributed to Faith justifying us reconciling and bringing us near to God saying us because it is the necessary condition required by God and by him accepted that we may be capable of these benefits conferred in Baptism the same being also referr'd to that repentance or change of mind which must accompany our entrance into Christianity that good Conscience with which we stipulate a perpetual devotion and obedience to God the which therefore doth as S. Peter telleth us save us it contributing to our Salvation as a duty necessarily required in order thereto This is that death to sin and resurrection to righteousness that being buried with Christ and rising again with him so as to walk in newness of life which the baptismal action signifies and which we then really undertake to perform And as such are the duties preceding or accompanying Baptism so making good the engagements they contain constantly persisting in them maintaining and improving them are duties necessarily consequent thereupon Having saith the Apostle had our bodies washed with pure water let us hold fast the profession of our faith without wavering We should indeed continually remember frequently and seriously consider what in so solemn a manner we upon so valuable considerations did then undertake promise and vow to God diligently striving to perform it for violating our part of the Covenant and stipulation then made by apostacy in profession or practice from God and goodness we certainly must forfeit those inestimable benefits which God otherwise hath tied himself to bestow the pardon of our sins the favour of God the being members of Christ the grace guidance assistance and comfort of the Holy Spirit the right unto and hope of Salvation We so doing shall not only simply disobey and offend God but add the highest breach of fidelity to our disobedience together with the most heinous ingratitude abusing the greatest grace that could be vouchsafed us If we wilfully sin after we have taken the acknowledgment of the truth saith the Apostle meaning that solmen profession of our Faith in Baptism we trample under foot the Son of God we profane the blood of the Covenant we do despite unto the Spirit of Grace and incurring so deep guilt we must expect sutable punishment But I proceed to the other Sacrament The Eucharist AMong the wonderful works of Power and Grace performed by God Almighty in favour of the Children of Israel and in order to their delivery from the Egyptian slavery a most signal one was the smiting the first-born in every house of the Egyptians and passing over the houses of the Children of Israel wherein God declared his just wrath against their cruel Oppressors depriving them in a sudden and dreadful manner of what was nearest and dearest to them and his gracious mercy toward them in preserving what was alike dear to them from so woful a calamity thus as the Text expresseth it putting a difference between the Egyptians and the Children of Israel Now that the memory of so remarkable a Mercy might be preserved that their affections might be raised to a strong sense of God's goodness and their Faith in them confirmed so as in the like need to hope for the same favourable help and protection by the consideration of so notable an experiment it pleased God to appoint a Sacrament or mysterious Rite to be annually celebrated representing and recalling to mind that Act of God wherein his special kindness was so eminently demonstrated toward his People The same also as did other Rites and Sacrifices instituted by God among that people looking directly forward upon that other great delivery from Sin and Hell which God in mercy designed toward mankind to be atchieved by our Saviour prefiguring that the Souls of them who should be willing to forsake the spiritual bondage of sin should be saved from the ruin coming upon them who would abide therein God regarding the blood of our Saviour that immaculate Lamb sacrificed for them sprinkled upon the doors of their houses that is by hearty Faith and Repentance applyed to their Consciences The occasion of celebrating which Holy Rite our Saviour we see did improve to the institution of this Sacrament most agreeing therewith in design as representative and commemorative of the greatest blessing and mercy that we are capable of having vouchsafed to us some part of that ancient Rite or Sacrifice which was most suitable to the special purposes of this Institution and most conformable to the general constitution of the Christian Religion whereby all bloody Sacrifices are abolished being retained in this The Action it self or rather the whole Rite consisting of divers actions we see plainly described in the Gospels and in the first Epistle of S. Paul to the Corinthians distinguishable into these chief parts 1. The Benediction and Consecration by Prayer and Thanksgiving
Learned Treatise of the Pope's Supremacy To which is added a Discourse concerning the Unity of the Church In Quarto The said Discourse concerning the Unity of the Church is also printed alone In Octavo An Exposition of the Lord's Prayer of the Ten Commandments And the Doctrine of the Sacraments In Octavo All the said Books of the Learned Dr. Isaac Barrow except the Sermon of Bounty to the Poor are since the Author's death Published by Dr. Tillotson Dean of Canterbury The true and lively Effigies of Dr. Isaac Barrow in a large Print Ingraven from the Life by the excellent Artist D. Loggan Price without Frame six pence Matt. 6. 9. Luk. 11. 2. Quamlibet alia verba dicamus quae affectus orantis vel praecedendo format ut clareat vel consequendo attendit ut crescat nihil aliud dicimus quà m quod in ista Dominica Oratione positum est si rectè congruenter oramus Aug. Epist. 121. Vide illum 1 Tim. 2. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys. Tom. V. p. 185. Totius Evangelii breviarium Tert. de Orat. 1 9. Deut. 10. 20. Matt. 4. 10. Psal. 65. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 34. 10. 145. 18 19. 10. 17. Jer. 29. 13. 1 John 3. 22. Matt. 21. 22. 7. 7. Luk. 11. 9. Joh. 14. 13. 15. 7. 16. 23. Joh. 5. 40. Difficillimum est opus orare Luth. Fervour of Spirit Rom. 12. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 62. 8. 4â— 4. Gen. 18. 27. Deus solus docere potuit ut se vellet orari Tert. de Orat. cap. 9. Matt. 6. 6 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tom. V. p. 186. Matt. 7. 9. Luk. 11. 11. Matt. 6. 11. Matt. 21. 22. Jam. 1. 6. 1 Tim. 2. 8. 1 Pet. 1. 17. Luk. 2. 14. 19. 38. Matt. 21. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apoc. 4. 8. Apoc. 4. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys. Tem. V. p. 186. Esa. 8. 13. 29. 23. 1 Pet. 3. 14 15. Matt. 5. 16. 1 Pet. 2. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Chrys. in Matt. 6. Luk. 9. 27. Matt. 16. 28. 3. 2. Matt. 9. 38. 2 Thess. 3. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Chrys. Luk. 17. 21. Rom. 14. 17. Matt. 6. 33. Apoc. 15. 3. Luk. 22. 42. Psal. 103. 20. Luk. 7. 30. Acts 13. 46. Heb. 13. 21. Phil. 4. 11. 1 Sam. 3. 18. 2 King 20. 19. 2 Sam. 15. 26. Job 2. 10. 1. 21. Psal. 37. 5. 55. 22. Epict. Ench. 38. Plat. Criton 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Ant. IV. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ant. III. 4 16. II. 17. X. 11. XII 1. Ant. VII 31. X. 11. Sen. De Or. Sap. 32. Ego secundum naturam vivo si totum me illi dedo Optimum est Deum quo auctore cuncta proveniunt sine murmuratione comitari c. hic est magnus animus qui se Deo tradidit Sen. Ep. 37 54 71 c. de Prov. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys. Tom. V. 187. Luk. 11. 3. Matt. 6. 32. Matt. 6. 25. 1 Pet. 5. 7. Heb. 13. 5. Phil. 4. 6. Psal. 103. 2 3. 1 Tim. 2. 8. Matt. 5. 23. Matt. 6. 14. Gen. 22. 1. Deut. 8. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 13. 3. Luk. 22. 28. Heb. 2. 18. 4. 15. 1 Pet. 4. 12. 1. 6 7. Jam. 1. 2. Deut. 8. 16. 1 Tim. 6. 9. Jam. 1. 13. Job 2. 6. 1 King 21. 22. Gen. 45. 5. 2 Sam. 24. 1. 1 Chron. 21. 1. Act. 2. 23. 4. 28. Psal. 81. 11 12. Luk. 22. 40 46. Jer. 10. 23. Psal. 37. 23 24. Jud. 24. 1 Cor. 10. 23. 2 Pet. 2. 9. Apoc. 3. 10. Matt. 6. 8. Eph. 3. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Just. M. Dial. cum Tryph. p. â—28 Deut. 4. 13. 10. 2. Exod. 34. 1 28. Jer. 3. 16 17. Neh. 9. 13. Rom. 7. 12. Rom. 7. 7. Deut. 10. 12. Rom. 7. 7. Eph. 6. 2. Heb. 1. 1. Deut. 5. 24. Exod. 34. 28. Deut. 4. 13. 10. 2. Jam. 2. 10 11. Matt. 5. 19. Deut. 7. 6. 4. â— Deut. 26. 16. Heb. 13. 8. Heb. 8. 6. 7. 22. Colos. 1. 13. Matt. 4. Deut. 3â— 39. Mark 12. 32. Matt. 2â— 37. Luk. 10. 27. Deut. 6. 5. Rom. 1. 25. Jer. 2. â—3 Jer. 8. 19. c. Act. 14. 15. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orig. l. 8. p. 382. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. Strom. V. p. 426. Id. de Numa p. 223. Strom. I. Vid. Aug. de C. D. 4. 31. Tit. 1. 16. Eph. 5. 5. Coloss. 3. 5. 2 Tim. 3. 4. Phil. 3. 19. Psal. 20. 7. Hab. 1. 16. Jer. 17. 5. Virgil Aen. 10. Ezek. 28. 2. Isa. 10. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maâ— Tyr. diss 38. Where he defendeth Idolatry Act. 17. 29. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Strom. V. p. 408. The being ordinarily exposed to view doth saith Clem. Alex. extenuate the venerability of God and to worship the intelligible nature by matter doth vilifie it through the sense Rom. 1. 23. Psal. 106. 20. Deut. 4. 15. Esa. 40. 18. 25. Act. 17. 24. 29. 1 Joh. 5. 21. 1 Cor. 10. 7 14. 1 Cor. 5. 10 11. 6. 9. Gal. 5. 20. Apoc. 9. 20. 21. 8. 22. 15. * Cur nullas aras habent templa nulla nulla noia simulacra Minut. Consuestis crimen nobis maximum impietatis affâ—gere quòd neque aedes sacras venerationis ad officia construomus non Deorum alicujus simulacrum constituamus aut formam c. Arnob. 6. †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 8. p. 389. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philo de Gig. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Vid. Tertul. de Idol 3. 4. p. 389. p. 39â— * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Clem. Strom. V. p. 408. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 411. †Tertul. de Spectac cap. 23. de Idol 3 4 5 c. Contra Marc. 2. 22. Vid. Iren. 4. 31 32. Tertul. de Id. per tot Aug. contra Faust. 15. 4 7. 19. 18. Contra 2 Epist. Pet. 3. 4. Joh. 4. 23 24. * S. Austin Bede c. Exod. 34. 14. Isa. 42. 8. Deut. 4. 24 Psal. 76. 7. Ezek. 18. 20. Deut. 24. 16. Jer. 31. 30. Ezek. 18. 14 17. 1 Kings 11. 35. 1 Kings 11. 13. 13. 34. 14. 10. 16. 3. 21. 29. 2 Kings 9. 8. 10. 30. 15. 12. Job 27. 14. Vid. Deut. 7. 9. Psal. 89. 30. 2 Chron. 21. 7. Isa. 45. 4. Psal. 105. 42. Deut. 4. 37. Levit. 26. 42. Exod. 2. 34. 1 King 11. 12 34. 15. 4. Psal. 18. 50. Isa. 37. 35. Joh. 1â— 21. 〈◊〉 Joh. 23 24. 〈◊〉 1â— 12. Psal. â—â— 4. Jos. Arâ—h 3. 4. Matt. 5. 3◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 6. 13. 10. 20. Heb. 6. 16. Matt. 5. 37. Exod. 31. 16. Ezek. 20. 11 12 20. Neh. 9. 13 14. Exod. 16. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Just. p. 236. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 261. Abraham sine circumcisione sine observatione Sabbatorum credidit Deo c. Iren. IV. 30. Tertul. adv Jud.
is built we shall find that reason justice and necessity do require it S. Paul presseth his precept of observance to parents with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this is just and equal for if we look upon the disposition of parents in their mind toward children we may presume them always full of tender affection and good will toward them full of desire and care for their good full of pity and compassion toward them in the highest and most especial degree beyond what they bear to others which dispositions in reason and equity do require answerable dispositions in those upon whom they are placed and who from them do receive inestimable benefits for if we do regard the effects proceeding from them we shall discern that 1. From parents children do receive being and life that good which nature inclineth so highly to value and tender as the foundation of all the good happiness and comfort we are capable of 2. They are obliged to their parents for the preservation maintenance and protection of their life it is a long time before we came to be able such is the particular condition of man among all living creatures so ordered on purpose as it were to beget this obligation and endearment any-wise to provide for or to defend our selves and the doing thereof in that senseless and helpless state relies upon the care pain and solicitous vigilance of our parents the which they are not onely always obliged but are commonly disposed with admirable willingness to spend on their children 3. Parents not onely thus at first undergo such care and trouble to maintain their children but by expensive education often with much inconvenience and incommodity to themselves they provide means for their future support and subsistence during life 4. Children are so strictly tied to their parents as by their willing concession to partake in all the comforts of their state and ornaments of their fortune 5. The goods acquired by the parents industry do usually devolve upon their children by inheritance and succession whence that children live handsomely and comfortably is the reward of their parents merit comes from the store that they have carefully provided and laid up for them 6. To which we may add that not onely the provision for our temporal necessities and conveniencies dependeth upon our parents but the care of our souls and our spiritual welfare is incumbent on them they are obliged to instruct us in the fear of God and to set us in the way toward eternal happiness 7. We may consider also that all this they do most frankly and out of pure kindness without regard to any merit antecedent or benefit consequent to themselves as they received nothing to oblige and move them to such performances so they can seldom hope for answerable returns it is abundant satisfaction to them if they see their children do well their chief delight and contentment is in their childrens good absolutely and abstractedly without indirect regards to their own advantage Upon these and the like accompts it appeareth that as parents have the affections most resembling those of God toward us as they perform toward us the actions most like to his as they are the principal instruments of divine providence and bounty by which God's blessings are conveyed and conferred upon us so they may be deemed in a sort to represent God and as his most lively images have an especial veneration due to them God himself to endear and render himself amiable or in the most kindly way venerable to us to engage us to a more ready obedience of him to declare the nature of our duty toward him assumes the title of Father and all Nations have agreed to style him so Reciprocally also whereas the duties toward other men are termed justice or charity or courtesie or liberality or gratitude those toward parents in every Language I suppose are styled piety implying somewhat divine in the object of those duties 't is more than injustice to wrong a parent 't is more than uncharitableness to refuse them succour or relief 't is more than discourtesie to be unkind to them 't is more than sordid avarice to be in their need illiberal to them 't is rather high impiety to offend in any of these kinds He that returns not love in answer to their tender affection that doth not as occasion requires and his ability permits requite the benefits received from them doth not defer to them an especial reverence in regard to that sacred name and character they bear thereby intimates that he would in like manner be unjust ungratefull and disingenuous toward God from whom he hath received the like benefits the beginning and continuance of his being the preservation maintenance and protection of his life if he will not honour his earthly Parents whom he hath seen how will he reverence his heavenly Father whom he hath not seen so we may according to S. John argue I might subjoin that as justice and ingenuity do enforce this duty so for the good of the world there is a necessity that it should be observed If parents are not onely by natural instinct disposed but by divine command obliged and by humane Law the preservation of the world so requiring constrained to undergo such hardships for the maintenance and education of their children it is fit and necessary they should be supported and encouraged in the bearing them by reciprocal obligations in children to return them dutifull respect observance and requital the world could not well subsist without children being engaged to these duties there were no reason to exact there were no ground to expect that parents should cheerfully and faithfully discharge their part upon other terms To this Precept there is added a Promise and it is as S. Paul observeth the first precept that hath a promise formally annexed whereby he enforceth his exhortation to the observance thereof That thy days may be long upon the land which the Lord thy God giveth thee So God expresly promiseth to bless dutifull children with a long life in the comfortable possession of those good things which he should bestow upon them this was the most of reward explicitly covenanted to the Jews in regard to their obedience there is also implyed a commination of a contrary curse from God upon the infringers of this Law that they should either be immaturely cut off from life as Abimelech and Absalom were upon this score or should draw on a wretched life in banishment from the contents thereof by which things respectively are intimated to us the rewards of piety in this kind or the punishments of impiety in the future state whereof the land here mentioned was a shadow or figure what length of days in Canaan was to them that to us is immortal life in heaven what being excluded thence was then that now is everlasting death or banishment into the regions of misery I might also note the