〈◊〉 saith he de Eccles. Different forms of Churches and Church-government in one State must needs lay a foundation of strife and division therein It is no wisedom saith M. Durie in a Letter in a State to reject an approved way of government which all the best Reformed Churches have received all this while and acknowledged to be Gods way and by experience found to be safe sound and instead of it to take up another which it is not yet known what it is nor was ever tried but in two or at the most three Churches and that for the space of a few years The slighter the cause of Separation the greater the fault of Schisme when men hold the same Faith and Orthodox truths yet separate for lesser matters The true Saints in the 7. Churches of the Revelation were never bid go out of them though they were very corrupt as they were out of Babylon M. Vines The first Separatist in the Scripture saith one was Cain Gen. 4. 16. Enforcements to love are clear 1 Cor. 13. 1. That question of Separation in Scripture is dark See M. Gillespy miscel c. 10. and 15. and M. Manton on Jam. 3. 17. Schisma est secessio in religionis negotio vel temeraria vel injusta Cameron de Eocles Schisme is a causelesse separation from externall communion with any true Church of Christ M. Ball against Separation c. 8. Schism is a breach of the unity of the Church D. Field l. 3. of the Church c. 5. We do not leave communion of true Churches for corruptions and sins but only abstain from the practice of evil in our own persons and witnesse against it in others still holding communion with the Churches of Christ. You send me unto such a Book of M. Robinson as himself doth begin to revoke pubpubliquely as being unsound in divers things whereas I refer you unto a later book of his made with riper deliberation and in no part that I hear of publikely revoked His Book which you send me unto being his Iustification of Separation is sick of King Iehorams incurable disease the guts of it fall out day by day yea he openly plucks out some of the bowels thereof with his own hands This is to be observed by them especially who much follow M. Robinson CHAP. XXIII Of Sedition Self-love Self-seeking Slander SEDITION SEdition is a sin whereto people are much inclined It is to leave our present Governours which rule us according to law and follow other Governours who rise up of their own accord to leave a David and follow a Sheba The Israelites raised sedition against David by means of Absalom and Achitophel and proceeded so farre in their rebellion that they brought it to a pitcht field and would not give over till their Captain with twenty thousand more were slain in the battell 2 Sam. 19. Corah Dathan and Abiram stir up a great multitude against Moses and Aaron At another time of themselves they rose against Moses and were ready to stone him because they wanted water At another time they cry to have a Captain and return back to Egypt M. Hobbs in his Rules of government c. 12. reckons up these two among other wilde ones as seditious opinions that the knowledge of good and evil belongs to each single man and saith Legitimate Kings make the things they command just by commanding them and those which they forbid unjust by forbidding them This is to make Subjects beasts and the Magistrate God 2. That faith and holinesse are not acquired by study and naturall reason but are supernaturally infused and inspired unto man which if it were true saith he I understand not why we should be commanded to give an account of our faith or why any man who is truly a Christian should not be a Prophet This opinion is so contrary to Scripture and the judgement of all sound Divines that I need not spend time to confute it See Phil. 1. 29. Eph. 1. 8. Heb. 12. 2. One indeed saith the habits of Faith Hope and Charity are infused after the manner of acquisite God having ordained not to infuse them but upon the means of hearing praying caring studying and endeavouring Some say there are no graces wrought in us but severall actings of the Spirit as the Spirit acteth with us where grace is wrought we need the Spirit to excite and draw it forth but the Scripture is plain for infused habits grace is called a good work in us Phil. 1. 6. the Law written in our hearts God is said to shine into our hearts 2 Cor. 4. 6. we are said to be partakers of the divine nature 2 Pet. 1. 4. See Eph. 2. 10. 1. It is a sin it is plain by Scripture how severely did God punish it in Korah and his accomplices making the earth to gape wide and swallow them up Solomon condemns it saying meddle not with such as be given to change Gal. 5. 20. yea it is a great sin as is evident 1. It is contrary to the light of Scripture in the Law he that cursed that is railed upon or used ill wishes against the Ruler of his people was to be put to death how much more then he that shall rise up against him The Scriptures of the New Testament are full of precepts for duty and subjection Rom. 13. 1. 1 Pet. 2. 13. 14. Give unto Caesar that which is Caesars saith our blessed Saviour Give to every one his due fear to whom fear honour to whom honour belongeth You must needs be subject for conscience sake And the Apostle willeth Titus to put them in minde to obey principalities and powers and be subject to Magistrates and ready to every good work as if a man were unfit for any good work if he be not duly subject to authority The Jesuites are still tampering about Kingdomes Monarchies Common-wealths and temporall States how to bring them into mutinies contentions seditions rebellions and uproars Watsons Quodlibets of Religion and State Quodl 5. Answer to the fourth Article They are like unto Aesops Trumpetter who being taken in war made his lamentation saying that he never drew his sword against any nor shot at any but the enemy answered Thou hast animated others thou hast put courage rage and fury into all the rest Saint Peter and Iude do blame them which despise government and speak evil of them in authority Secondly It is contrary to the light of nature for even among those Nations which never had any divine revelation yet the necessity of duty to Magistrates was alwaies maintained as a thing which they perceived absolutely requisite for the welfare of humane societies seeing without government the societies of men could never continue in a good estate No man could possesse his own goods enjoy his own lands and house live comfortably with his own wife and children or give himself to any profitable calling and endeavour Thirdly It is contrary to those principal vertues by which all men
minde without any sensible representation 2. The parts or kindes of worship that they be by him appointed which are 1. Ordinary such as are to be done constantly and in a setled course which are three-fold 1. Publick 2. Private 3. Indifferent 1. Publick 1. Preaching of the Word 2. The administration of the Sacraments Baptism and the Lords Supper 2. Private 1. Conference 2. Meditation 3. Indifferent 1. Prayer 2. Reading the Scriptures or other good 〈…〉 3. Catechizing 4. Singing of Psalms 2. Extraordinary such services as are tâ— be â—â—ne now and then upon special occasions 1. Fasting 2. Feaâ—â—ing 3. Vows 2. The Manner of the performance of Divine Service is three-fold 1. A due preparation before 2. A right carriage in them doing them 1. Truly and sincerely upon the right Motives Causes Gods Commandment and Will and our own Duty and need and for the right ends viz. the pleasing of God and procuring of Grace and increase of vertue in our souls 2. Reverently with a special apprehension of Gods presence and greatnesse 3. Faithfully with a believing of Gods truth therein and promising to our selves the blessing he hath promised 4. Devoutly that is with a diligent attention of the minde to the words and matter and whole work in hand 3. A right making Use thereof after The third Commandment enjoyns the common worship of God that is the right carriage of our selves to his honour in all our common affairs so far forth as we have any thing to do with him therein The general duty of it is to live holily To sanctifie God 1. Inwardly by seeing him in his works 1. Of chastisement to be patient penitent 2. Of Mercy to be thankful and obedient 2. Outwardly 1. In word by the lawful use of an Oath by a reverent mention of Gods Titles and Attributes upon any occasion by good conference and making confession of his truth 2. In our Deeds and Actions 1. In General to aim at his glory in all our works and live to him and not to our selves 2. More Particularly in two things 1. In suffering Persecution cheerfully for Righteousnesse sake 2. By a sanctified use of Gods creatures of any thing whatsoever we do whereto four things are required 1. Knowledge out of the word of God concerning the lawfulness of our doing such things 2. Craving Gods blessing in the use of Meat Drink Marriage 3. Returning Thanks to God for his goodnesse 4. Moderation in the use of them The fourth Commandment appoints the consecrating of a special time viz. every seventh day after six of labour to holy and religious exercises The full Summe of it is After thou hast bestowed six dayes in ordinary and common businesses thou shalt bestow the seventh day in exercises of piety and religion The things commanded in this precept are two 1. Preparation to the Sabbath in the word Remember which is done two wayes 1. All the week long by diligence fore-sight moderation in the labours of our calling 2. On the sixth day towards the end of it by a seasonable breaking off our labours and making all things ready for the Sabbath 2. Celebration of the Sabbath not only observing and keeping it our selves but preserving it and looking that our Inferiours and others under us at the least outwardly keep it We must 1. Rest from thoughts words and deeds that concern worldly things but only for necessity and mercy 2. Sanctifie it by bestowing it in the exercises of Religion which for the manner are to be done cheerfully consecrating the Sabbath unto the Lord as a delight The fifth Commandment enjoyns the performance of all such duties as appertain to men in regard of their place that we shew due respect to our Superiours Equals and Inferiours Our Duty to our Governours is to honour and reverence their persons willingly to obey all their lawful commandments to bear their reproofs and chastisements submissively patiently and fruitfully The particular Duty of Children to their Parents besides these common duties is 1. To love them very much to maintain them if need be in sicknesse and age and to be guided by them in marriage The particular Duty of Servants is to be trusty and painfull in the busisinesse committed to them by their Governours as well in their absence as presence The particular Duty of Subjects to their Kings and inferiour Magistrates is to defend their persons against all violence offered to them by any according to their places and to render them willingly all due services and paiments The Duty of People to their Teachers and spiritual Pastors is to submit to their Ministery and to reward them with plentiful maintenance The Duty of the younger to their betters in age is to behave themselves toward them reverently and to take their good advice Our Duty towards our betters in gifts is to take notice of their gifts and to respect them accordingly The common duty of all Governours towards those that are under them is to rule them wisely mildly and equally taking care by their authority to plant true Religion among them The particular Duty of Parents toward their children is to give them fit instruction and correction to help them to some honest Calling to dispose of them fitly in marriage and to lay up for them according to their meanes The particular Duty of Masters toward their servants is to use them justly and mildly for work diet reward and chastisement The Duties of man and wife each towards other are these Both must love each other above all other persons he must cherish her as his own body and she must be an helper to him and yeeld to him as her Head The particular Duty of Kings and other Magistrates is to make fit Lawes and to see them duly executed for the maintaining of peace honesty and godlinesse The Duty of Ministers toward their people is to guide them in the right way by life and doctrine to oversee their carriage and to administer the Sacraments duly to them The Duty of the ancienter toward their younger is to further them in goodnesse by grave carriage and good counsel Their Duty that have better gifts then others is to use the same readily and humbly for the help of such as want them The Duty of Equals is 1. To think better of their Equals then themselves and to esteem of them above themselves 2. In giving honour to go one before another 3. To be glad and well-satisfied at the raising and advancement of their equals to places above themselves The sixth Commandment enjoyns all due care of our own and neighbours safety Temporal and Spiritual For our own temporal safety we must shun all distempered passions and needlesse perils using food rest and other means of health and strength cheerfully and moderately For our spiritual safety we must carefully â—lee all sins and the occasions of them and use all means of getting grace and salvation For our neighbours natural safety we must keep wrath malice and hatred out
things to please them well and Peter commandeth servants to be subject to their Masters with all fear and that not alone to the good and gentle but also to the froward Reas. 1. God hath communicated a great part of his Authority unto Masters for the good of that little society and all which flow thence 2. Servants are placed in a lower room in a place of inferiority and subjection and so are bound to perform obedience seeing in all places the Superiour must rule and the inferiour be ruled or else neither Superiour nor inferiour shall with any comfort enjoy the places allotted unto them by God 3. Servants do receive meat and drink and as the case goes with us also wages at the hands of their Masters and these are badges of obedience tying them necessarily to do service to them from whom they receive these recompences of their service When Servants are stubborn unruly masterful this sin hath its original in pride and self-conceitednesse they tread Gods Power and Authority under feet in treading their Master's The Masters duty consists in two things chiefly First In choosing good servants such as be godly and of an honest and blamelesse conversation Reasons 1. If the servants be not faithful to God they will never be faithful to their Master 2. A wicked person is very contagious and will infect the family with his lewdnesse 3. He brings Gods curse upon his Masters state and family Secondly in using his servants well His chief duties are 1. To use his authority and interest that he hath in the hearts of his children and servants to draw them to go with him to the Ministry of the Word 1 Sam. 1. 21. 2 King 5. 15. 2. He must use his skill and indeavour to make the Ministry of the Word profitable to his family by examining them making things plainer to them and applying them more particularly Matth. 13. 51. Mark 4. 34. Deut. 6. 7. A Master was called by the ancient Romans Pater-familias the Father of the family because he was to look over all those of the houshold with a fatherly tendernesse as being committed to his trust and custody A Master should reward a good servant So Ioseph's Master set him over the whole family A wise servant shall rule over a foolish son and as he that dresseth the fig-tree shall eat of the figs so he which attendeth on his Master saith Solomon shall come to honour Reasons 1. This will incourage others to vertuous behaviour when they see it so rewarded 2. Equity requires it the equity of the Judicial Law binds us the faithful servant must not go away empty all men will complain of a bad servant few will requite a good one So much for their duties that be further off from equality in the family as Parents and Children Masters and Servants Now those that are more equal are Husband and Wife whose duties are either common to both or more particular to either of them The common duties are of two sorts 1. In respect of themselves 2. In respect of their families For themselves they owe to each other love trustinesse and helpfulnesse 1. Yoakfellows must love each other the wife the husband and he her The Apostle commands husbands to love their wives and not be bitter to them Col. 3. 19. The Heathens in their Sacrifices to Iuno the maker of Marriages took all the gall out of the Beast to shew that all bitternesse must be absent from that condition A husband in that he is a man should be far from all bitternesse hence humane and humanity the cords of a man all these imply sweetnesse and facility It is noted of Elkanah that he loved Hannah and Isaac that he loved Rebeccah Gen. 24. 6. and the Apostle requires of women that they be lovers of their husbands and children Tit. 2. 4. Reasons 1. God hath joyned man and wife in many and neer bonds they have one name house off-spring one bed one body and should they not have one heart 2. This is necessary 1. To make all the duties of marriage easie 2. To make all the cumbers of marriage tolerable such shall have trouble in the flesh in regard of many domestical grievances troubles from each other children servants What a deal of misery had Iacob in his married estate and so David therefore an happy condition in Heaven is described to be that wherein they neither marry nor are given to marriage I will in the next place shew 1. What properties their love must have 2. By what means it must be gotten and increased Their love must have three properties 1. It must be spiritual their affection must be grounded on spiritual respects and shew it self in spiritual effects it must be a love founded on Gods Will and Commandment which requireth them to love one another that so it may be a sound and durable love being grounded upon a lasting and durable foundation and may be able to prevail against all difficulties and impediments Secondly It must shew it self in all spiritual effects of seeking the good of each others souls and if they love one another because God commands it they will love one another so as God commands that is so as to respect the eternal good of themselves 2. It must be plentiful that is to say for the measure exceeding all other loves the husband must love the wife and she him more then father mother children brethren friends there being most neer bonds of union betwixt them they are one flesh Let the husband so love his wife even as himself not meaning it as the phrase is used when it is spoken of the love we bear to our neighbour that he must love her with a love which hath the same properties that our love to our selves for then there were no special matter in it but they must love their wives saith a Reverend Divine even as themselves for measure as much as themselves as Christ loved his Church 3. This love must be a binding love limiting and tying their Matrimonial affections and desires solely to each other Erre in her love continually and let her breasts satisfie thee And Why shouldst thou my son imbrace the bosome of a stranger Desire not the beauty of a stranger in thy heart Means of attaining this love are of two sorts natural and spiritual The natural are sociablenesse and familiar conversing together in the same house at the same table in the same bed therefore God appointed that a new married man for the first year should not be sent abroad to warfare or to any other publick service but should remain at home with his wife that so through the constant society of one whole year their souls might be inseparably united in affection Therefore those take a very bad course that dwell asunder and fare asunder and lie asunder as for state and pomp is the custome of the greater sort of people 2. Spiritual means must
be added to the natural or else little good will be done and these are two 1. Let them pray often to God to link their hearts together 2. Let them be frequent in performing all holy exercises one with another and specially in praying one with and for another Spiritual exercises breed spiritual affection and nothing is more binding then Religion Religious duties do both expresse and increase the image of God and that is amiable So much for love Now follow trustinesse and helpfulnesse both which we will put together as Solomon doth saying of a good wife Prov. 31. 11 12. That the heart of her husband doth trust in her And again She will do him good and not evil all the daies of his life God did make man and woman for the good each of other her to be his helper and him to be her guide This trusty helpfulnesse must be to each others bodies souls names and states Bodies in the careful avoiding of all things whereby they may bring sicknesses or diseases each on other and the willing and ready providing of all things that may continue health and recover it as attendance physick and the like Souls in shunning all such carriages as may provoke each others passions or other infirmities and using all good means of loving advice and admonition to help each other out of the same Namely in concealing each others infirmities and keeping each others secrets States in joyning together in diligent labour wise fore-cast and vertuous thriftinesse Thus for themselves Now in regard of their families they must joyn together in the planting of Religion amongst them by instructing and teaching them and by reading and praying with them the man as chief the wife as his deputy in his absence also they must oversee the waies of their family by looking what is done by them and seeking to redresse by admonishing and correcting what is amisse In regard of children they are 1. To bear moderate affections toward them Rachel and Hannah immoderately desired them others mutter because they have so many 2. To train them up in the fear of God Solomon who was the tender beloved the darling of his parents makes this the instance of their love in that they taught him wisdome and acquainted him with the Laws of God It was said of Herod that it was better to be his hog then his son 3. To reprove and chasten them for their iniquities Ely a good man came to a fearful end for neglecting this So much for their joint duties Now the several duties of each come to be handled and first we begin with the wife and then proceed to the husband The wife ows in one word subjection and this twofold to the husbands Person and to his Authority To his person 1. By acknowledging her self to be his inferiour God saith to Eve Her desire shall be subject to her husband and he shall rule over her The female sex is inferiour to the male and every woman as a woman is lower and meaner then a man as the Apostle proves because the woman was after the man and for the man and she was first in the transgression therefore she may not use Ecclesiastical Authority not speak in the Church as a Minister But to her husband not as a woman onely but as a wife she is inferiour and bound in conscience to be subject to his power and jurisdiction for this is a word of eternal and constant truth He shall rule over thee which she that will not yeeld to is an enemy to God and nature and cannot be a good wife 2. She is to reverence her husbands person both inwardly in heart and outwardly Inwardly Ephes. 5. ult she must fear him not with a flavish but awful fear that is she must have her soul so disposed to him as to be afraid to offend or displease him She must shew outward reverence also in her gesture behaviour and speech This is subjection to the husbands person Now to his Authority She owes 1. Cheerful obedience to all his lawful commands as the Church obeys Christ. 2. A quiet and fruitful receiving of his reprehensions as the Church also is patient toward Christ. Thus we have heard the wives duty The husbands duties are 1 Wisely to maintain his authority not so much by force as by vertuous behaviour avoiding especially bitternesse and unthriftinesse 2. He must wisely manage his authority The end of using his authority must be the good benefit and comfort of his wife and family for all government is by God ordained for the good of the whole not the pleasure of the Governour The husband must use his authority to edification and hearken to her when she speaks the Word of God as Abraham to Sarah Isa. 11. 6. 2. The things in which he is to use his authority he is to command what is to be done and forbid what is not to be done and reprehend where she offends 3. The manner of using his authority is with three vertues Wisdome Mildnesse Justice 1. Wisdome in commanding nothing but what is useful and weighty and grounded upon good and due reason 2. In his reproofs he must choose fit time when he and she are calm and fit place when none is present 2. Mildnesse or gentlenesse rather perswade then command if he chide her let it be with compassion and without bitternesse 3. Justice in willing allowing of maintenance to her according to his place and means in cherishing what is good and seeking to reform what is evil He must walk in all wisdome and knowledge 1 Pet. 3. 7. he should be an example of judgement gravity holinesse and wisely passe by many imperfections because they are fellow-heires of grace if there be not this wise carriage their prayers will be hindered contentions hinder such duties Thus much for private persons viz. Parents and Children Masters and Servants Husband and Wife Now follow the duties belonging to publick persons which are either in Church or Common-wealth In Church as Minister People In Common-wealth as Magistrate Subject Of Ministers and People The duty of the people 1. They ought to reverence their Ministers for the place in which God hath set them Isa. 52. 7. Rom. 20. 15. 2. They ought exceedingly to love them Gal. 4. 14 15. 1 Thess. 5. 12 13. 3. They must obey their Doctrine taught truly out of the word of God Heb 13. 17. 4. They must yeeld sufficient maintenance unto them 1 Cor. 9. 11. Rom. 15. 27. Gal. 6. 6. 1 Tim. 5. 17 18. The Anabaptists deny that Ministers may receive a stipend so doth Weigelius he cals them Stipendiarios praecones Vide Crocij Ante-Weigel part 2. cap. quaest 2. 5. They must defend them against the wrongs of bad men Rom. 16. 4. The duty of Ministers to their people Their duty is laid forth 1. By Titles as Watchmen Ezek. 3. 1. Labourers Matth. 9. 37. Light and Salt Matth. 5. 13 14. Shepherds
Joh. 21. 15. Good Scribes Matth. 13. Stewards 1 Cor. 4. 1. Nurses 1 Thess. 2. 7. 2. In Commandments Act. 20. 28. 2 Tim. 4. 1 2. 1. He is to be a good example and pattern unto his people in love faith patience and in every good work 1 Tim. 4. 12. 1 Pet. 5. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 walk aright Gal. 2. 14. 2. He is to feed the flock diligently and faithfully to divide the Word of truth aright 2 Tim. 2. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 talk aright Matth. 28. 19. Woe to me if I preach not the Gospel Popish Writers call our Ministers in disdain Praedicantici 3. To dispense the Sacraments Go teach and baptize 4. To go before them and take heed to the flock One saith A good Minister should have five properties 1. Be sound in the faith 2. Of an unblameable conversation 1 Tim. 3. 2. Acts 20. 28. 3. Of competent abilities 4. Diligent and painful Verbi Minister es hoc age was Mr. Perkins's Motto 5. Not usurp the Office but be called in an orderly way Ioh. 3. 27. Rom. 10. 14. Ier. 14. 14. Heb. 5. 4. Papists say our Ministry is a nullity the Separatists say it is of the Devil and Antichrist There is first the inward calling of a Minister a work of Gods Spirit inwardly inclining a man to imbrace this Function for the right ends Gods glory and mans salvation Not sufficient inward gifts of minde of knowledge learning and vertue is the inward calling to the Ministry because all these things may befall such a one as ought not to undertake the Ministry at all as a King but should sin grievously against God if he undertake that Function yea all these may befall a woman who may not be a Minister I permit not a woman to exercise authority or to speak in the Church 2. Outward to be appointed to this Office by such who are intrusted with this care Paul left Titus in Crete to ordain Elders that is Ministers The nature of this Call consists in two main things Election and Ordination Thus much for those Superiours which have authority in the Church and their inferiours The superiours and inferiours in Common-wealth follow and those are Magistrates and Subjects The chief duties of the Subject are honour and submission Command 5. Rom. 13. 1. In heart to reverence and outwardly to obey the Magistrate This honour and reverence includes within it a triple act 1. Of the minde in a due estimation and valuing of their place and dignity 2. Of the will in an humble inclination thereof unto them because of their excellency 3. Of the body in outward behaviour and carriage towards them Good Subjects must willingly obey the Supreme and lawful Magistrate Reas. 1. From the Authority put upon him by God he hath intrusted them with a portion of his own Authority and made him Commander in his own stead in obeying him we obey God if he abuse not his authority against him and contrary to his will and the trust reposed in him 2. From the end of Government the common good and the preservation of the welfare and society of the good But 1. This obedience must not be absolute and illimited God onely hath an authority over us it is better to obey God then man 2. So far must obedience be yeelded to their commands as they do not evidently tend to the overthrow and ruine of the common society Subjects are willingly to pay Tribute to a Prince or State David had Tribute Rom. 13. 6 7. Render to Caesar the things that are Caesar's Reasons 1. The state of Princes needs such support and supply 2. The fruit profit and benefit of his labours redoundeth to his Subjects 2. The duty of Magistrates 1. That there should be Magistrates 2. What is their duty It is the will of God that some men should rule over others 2 Sam. 23. 3 4. Civil Magistracy is a Divine Institution Dan. 4. lat end Prov. 8. 16. Rom. 13. 1 2. Reasons 1. God hath given some more eminent Titles then others they are called The foundations of the Earth Psal. 82. 5. the pillars and shields of the Earth Pastors Shepherds Saviours the Stay of our Tribes Cyrus my Shepherd Fathers Iob saith I was a Father to the poor 2. Gods appointment By me Kings reign God led Israel by Moses ruled them by Judges and Kings 3. He hath given them authority The judgement is not yours but Gods 4. He gives them ability to rule In the Heavens there are two great lights and they not equal in the Earth there is the Lion among Beasts in the Sea the Leviathan among fishes in the air the Eagle among the Fowls God hath not equalled men in their naturals stature senses in their intellectuals nor graces Government was necessary 1. In innocency God appointed order among Angels 2. In the corrupt estate Societies need it for restraining evil Hab. 1. 14 15. supporting good else shame and fear the curbs of sin will be taken away Man is a sociable creature 3. In the state of grace Tit. 3. 1. Object The Apostle Peter 1 Pet. 2. 13. cals Magistracy a humane Ordinance or Creature Sol. It is Ordinatio Divina secundum substantiam humana secundum modum sinem It is Divine in regard of the chief Authour but humane subjectively or objectively because it is about the society of men and finally because it was instituted for the good of men Magistracy in general is appointed by God but the particular form whether Monarchy Aristocracy or Democracy is a humane Institution Crocius in his Antiweigelius part 2. c. 9. quaest 1. proves that Verè fidelis Magistratum potest gerere and answers the Arguments against Magistrates Evil Magistrates are a scourge to a people A certain holy man they say expostulated on a time with God why he had permitted Phocas being so cruel a man to be Emperour To whom a voice answered That if a worse man could have been found he should have been set over them the wickednesse of the world requiring it 2. The duties of the Magistrate Zanchius saith there are three Offices of a Magistrate 1. To ordain both those things which belong to Religion and the Worship of God and to publick peace honesty and justice 2. To judge impartially or as the Prophets speak to do justice and judgement Magistrates of all men should be just 2 Sam. 23. 3. in regard of their eminent place justice will secure them 3. To punish evil doers with the Sword Rom. 13. 4. Casaubon in his Commentaries upon Polybius reports of one Hiero King of Syracuse that he obtained that large Empire not by right of succession although in times past obtained by his Ancestors nor by violence but from the admiration of his vertue and that he administred that Kingdome after he had got it alwaies with clemency dexterity and faith and lived about 90. yeers integris omnibus
sensibus It may be questioned how far the Magistrate may use compulsory power for suppressing of Heresies and grosse errors 1. He must use no violent course till care be had of an information Tit. 3. 10. 2. In things indifferent and matters of lesse moment Christian toleration takes place Rom. 15. 14. Ephes. 4. 2. so far as it may stand with faith salva fidei compage Aug. 3. A grosse error kept secret comes not under the Magistrates cognizance Cogitationis poenam nemo patitur saith the Civil Law while it is kept in 4. Errors according to their different nature and degree meet with different punishments Ezra 7. 26. 5. Blasphemies Idolatry and grosse Heresies are to be put in the same rank with grosse breaches of the second Table because it is to be supposed they sin against the light of their consciences Tit. 3. 9 11. that therefore they are not punisht for their consciences but for going against their consciences Baals Prophets were slain 1 King 18. 18. See Exod. 21. 20. Levit. 24. 10. Magistrates ought not to plant or propagate Religion by Arms. The cruelty of the Spaniards upon the Indians is abhorred by all True Religion should be planted by true Doctrine Instruction Example but it may be defended by Arms. Mariana the Jesuite saith Princeps nihil statuat de Religione But the publick Magistrates chief care should be concerning God and the things of God Iob 31. 26 27 28. Ezra 7. 25 26 27. It is prophesied of the New Testament Isa. 44. 28. Isa. 49. 23. that Magistrates shall be nursing Fathers to the Church God promiseth Zac. 13. 2. to cause the Prophets and the unclean spirit to passe out of the Land See ver 3 4. They are Shepherds Isa. 44. 29. Fathers of their Country the Lords Servants Rom. 13. 3. Pollutions in Doctrine and Worship make way for the destruction of a State and the ruine of the Governours thereof Ezra 7. 23. Magistrates are Officers under Christ the Mediator therefore as Christs Officers they must not onely do his work but aim at his end They must serve God not onely as men but as Magistrates The connivance and toleration of Magistrates in things of Religion hath brought in the greatest judgements and cruellest persecutions The Christian Emperours connived at the Arrian Heresie and when they got head they more cruelly persecuted the Orthodox Christians then the Pagans or Turks Iulianus haereticis libertatem perditionis permisit Aug. in Epist. That is now stiled liberty of conscience The insurrection of the Arminians in the Netherlands and of the Anabaptists in Germany is sufficiently known Object This is to make the Magistrates judgement a rule in matters of Religion and will subject us to a continual change Answ. There is a threefold judgement in matters of Religion 1. Propheticum 2. Politicum a Magistrate must know how God will be worshipt 3. Privatae discretionis as a man must believe for himself so he must know for himself Object 2. This is to teach men to persecute the Saints Answ. Persecution is suffering for righteousnesse sake not for poysoning mens souls The Magistrate is not to determine matters of faith there is one rule for him and the people To the Law and to the Testimony Isa. 8. 20. But he ought to see that the rules of the Gospel be observed 1. None are to preach but Prophets 2. The spirits of the Prophets are subject to the Prophets 1 Cor. 14. 32. So much for Superiours authority The Superiours without Authority follow and their inferiours Which are either in Gifts Age. Duties of Inferiours are 1. To acknowledge their gift and reverence them for the same 2. To imitate them Duties of Superiours They must use their gifts for the good of others Rom. 15. 1. Thus much for Superiours and Inferiours in Gifts those in Age follow Duties of younger persons to those that are ancient 1. To conceive reverently of them and to carry our selves respectively toward them Levit. 19. 32. Duties of elder persons are To give a good example Tit. 2. 2. and by a wise and grave carriage to procure reverence to themselves The duty of Equals Is to live together sociably and comfortably not to exalt themselves above their fellows but in giving honour to go one before another Rom. 12. 10. CHAP. VII The sixth Commandment THou shalt not kill or Thou shalt do no murder THis Commandment respects the person of our neighbour requiring us to procure his welfare and safety both in soul and body and to avoid all kinde of cruelty and unmercifulnesse We are forbidden to do any violence injury or wrong to the body and life of our neighbour and commanded to defend maintain and cherish the same Knewstubs Lect. 6. on Exod. 20. See more there It enjoyns all such common duties as appertain to our selves and our neighbours in regard of their and our person The substance is Thou shalt by all good means procure and by no ill means hinder thine own or thy neighbours personal safety There is no lawful taking away of life but in these three cases 1. Of enemies to ones Countrey in a just warre by souldiers appointed to that end 2. By the Magistrate 3. By a private man in his own true and just defence This Commandment is set next to the former for two reasons 1. Because the Lord having in that established degrees amongst men and humane societies nothing is more necessary for the continuance and safeguard of humane societies then that the life of man be preserved 2. Because murder commonly comes from the breach of the fifth Commandment Cains murder came from a desire of superiority because he thought himself not so greatly favoured of God as Abel so Esau so Iosephs brethren And it is set before the other four because the greatest hurt and wrong that can be done to a man is touching his life Iob 2. 4. death taking away a mans being simply which other wrongs do not This Commandment and the rest following are all negatives and the Lord beginning here with the greatest trespasse that one man can possibly commit against another even murder proceedeth by degrees downward from a great offence to a lesser till he come to the least desire that is in mans heart to covet any thing that belongs to our neighbour and forbiddeth them all He forbids here the killing of a man not of a beast or plant as the Manichees understood it Vide August de civit Dei l. 1. c. 20. 21. and that appears from the Hebrew word for Ratsach agrees to man alone whereas Charag is used generally Our neighbour is the object of the second Table whose life is provided for all the interpretations of this Law are referred to man only yea it seems to be a repetition of the Law given Gen. 9. 6. This word sometimes comprehends all the causes and occasions of murder and all ill will conceiv'd against the
and pride to be troubled at anothers railing on us folly in thinking our selves the worse for such speeches pride in that we cannot endure to be despised Rebellion Rebellion is two fold 1. Against God 2. Against Man 1. Against God A wilful practising of known transgressions or neglecting of known duties It is dishonourable to God as rebellion against a Prince Samuel told Saul that rebellion was as the sin of witchcraft the witch makes the devil a god the rebel makes himself a god As he that entertaineth in his minde a false conceit of things is guilty of errour but if he settle himself in this false conceit and hold it fast that is a prejudice a rooted and grounded errour so he which in his will entertains a deliberate purpose of sinning against his knowledge or the evident means is guilty of rebellion he that stands to his purpose still and still and goes on in it against reproof and admonition he adds stubbornesse to his rebellion Three things concur to the making of rebellion First A person subject to Authority that in duty ought to be under the government of another Secondly A Governour that hath a just and lawful title to govern and rule Thirdly Acts of that inferiour crossing thwarting opposing the commandments of that Governour So it stands between God and us when we sin 1. We are his Subjects persons that in duty ought to be at his command and to order our selves according to his will because he made us and preserves us and giveth us all things which we have upon condition of obedience therefore it is equal we should be guided by him and rebellion is unreasonable we shall not get but lose by it 2. He hath absolute right over us 3. Sins do contradict the Commandment and Laws of God which he hath revealed and made known thus sin is like rebellion therefore so termed in Scripture Psal. 51. 2. 2 Sam. 15. God saith often of Israel They are a rebellious house It is an actual refusing to be under the soveraign Authority of God our Lord and King Reasons It is an actual denying of Gods Soveraignty and as it were a deposing of him from his Government of the world a robbing him of the honour of his Wisdom Justice Power Authority it is an opposing of our will to Gods will by holding in our selves a purpose of doing what he forbids and not doing what he commands for our pleasure profit or credit sake as Saul spared the cattel for his profit which God would have killed 2. Against man It is a great fault for children or subjects to be disobedient to their Parents or Princes Many of the Kings of Israel did fall by the treason of their subjects as the story recordeth Mordecai when he knew of two Eunuchs which plotted against the life of Ahashuerus was careful to reveal the matter to Esther and she unto the King whereby the conspirators were punished and he escaped A wretched and untimely death befell Elies sons for not hearkning to their fathers admonitions and other sins The causes of rebellions conspiracies treasons and insurrections are alwayes naught and evil they have their original from one of these three vices ambition discontentment or superstition most of the conspirators which are noted in the stories of the Kings of Israel to have slain their masters and reigned in their rooms were ambitious now all these three are foul faults and therefore rebellion which flows from them The effects also which follow upon this fault are most loathsome and evil 1. The practisers seldom or never fail to bring on themselves mischief and destruction as Sheba who rebelled against David and divers others the Kings of Israel which came in by treason their sons still by treason likely thrust them out so that even Iesabel could say Had Zimri peace which slew his master 2. It brings misery to a whole Nation it brings likely with it civil war and so all manner of confusion Reasons 1. It is plainly and often condemned in Scripture and therefore crosseth cleer and many precepts 2. It is a great fault in regard of the mischievousnesse of it for it tends to overthrow all the comfort of mens lives and to destroy the welfare of humane societies 3. It is a great sinne in respect of the persons against whom it is committed a Father is the name of the greatest sweetnesse and goodnesse and a King of the greatest power and majesty the one being also a common Father and the other a domestical King the one is a lively picture of Gods goodnesse the other of his greatnesse 4. In regard of the great obligations by which the persons offending stand bound to their duty the one the childe is bound by the strongest bond of nature seeing he is as it were a piece of the Father which oweth to him his being education preservation and maintenance the other the Subject is bound by the strongest civil bond viz. an oath How many malefactors when they come to be hanged have most bitterly complained of their undutifulnesse and disobedience to their parents as the cause of all their misery The Pope of Rome and his Jesuited faction teach and maintain rebellion and treason in Subjects against their Princes giving to the Pope power in order to things spiritual to depose Kings and to free their Subjects from the oath of Allegiance which they have taken Revenge Men for the most part are very revengefull prone to revenge as Cain Iosephs brethren Esau Absolom Haman The sons of Iacob bitterly avenged the wrong done to their Sister Saul 1 Sam. 15. 24. 18. 26. The Pharisees who perverted Gods Commandment for when God said Thou shalt love thy neighbour they added another sentence to it as if it had necessarily followed thereupon But shalt hate thine enemies as if God had enjoyned love onely to neighbours that is such as did dwell quietly by us and used us in a kinde and neighbourly fashion but that he allowed us to hate such as were our enemies and did misuse us to this purpose they perverted another saying of the Law A hand for a hand as if God had there given way to revenge and allowed every man to return evil for evil whereas that is spoken of the Magistrates duty in punishing wrong-doers not of every mans own liberty as if he should do wrong Reasons 1. Carnall reason perswades us this is a thing very equall and righteous because it seemeth to approach somewhat near to that which is indeed a known and approved rule of equity viz. to do as we would be done to wherefore corrupt reason a little varieth that maxime and alloweth us to do as we are done to and saith Why should I not use him as he used me 2. Carnall reason doth also perswade it is a course of safety and security for ones self For by this means one shall make men more afraid thinketh that reason to do me wrong if I
Papa praesit aliis Episcopis Whether the Pope be above all other Bishops The Title of Universal Bishop of the Church which Bellarmine calleth notable and proper to the Bishop of Rome St Gregory sometime Bishop of Rome did renounce in himself and detest in all others calling it a title of novelty errour impiety blasphemy pronouncing any one that shall presume to challenge it to be the fore-runner of Antichrist B. Mort. Appeal l. 1. c. 2. Sect. 29. The Universal Bishop of the Church necessarily betokens an absolute monarchical Jurisdiction of some one over all other Bishops of the Church but Bishop of the Universal Church signifies the care and study any Bishop hath for the universal good of the Church as 2 Cor. 11. 28. so the King of Spain is styled The most Catholick King or King of the Catholick Church not Universal King and Soveraign over all other Kings in the Church There is another Question An Papa possit conferre Bullas Indulgentias Whether the Pope can confer Buls and Indulgences Their own learned Authours plainly confesse That there is not found any one expresse testimony for proof hereof either in Scriptures or in the writings of ancient Fathers 2. That there was no use of Indulgences in the primitive Church but that afterwards the fear of Purgatory hatched Indulgences 3. That the first who extended Indulgences unto Purgatory was Pope Boniface the 8th more then a thousand years after Christ. Luther began his opposition unto Rome in reprehending their Article of Indulgences He would have set down at the first if the matter of Indulgences had been granted but God led him on to declare against the whole Doctrine of Popery The Indulgences whereof we reade in the ancient Fathers were mitigations of some Censures of the Church before inflicted on the living for their amendment These now granted by the Pope are relaxations from satisfactory pains in Purgatory flames after this life It is a Question An Papa possit leges condere quae obligent Conscientias Whether the Pope can make Laws to binde the Conscience Conscience is said to be bound when it is charged by him who hath Power and Authority over it to perform its duty to bear witnesse to all our actions unto God and according to the quality of them to accuse or excuse us Rom. 2. 15. God is the only binder of conscience Iam. 4. 12. he is greater then the Conscience Rom. 13. 5. affirms only that Conscience is bound but determines not that mans Laws binde it Bellarmine saith Mens Laws binde Non minus quam Lex divina We deny not rem but only differ from them in modo they binde not immediately but mediately not primarily but secondarily not in them and of their own power but in the force and vertue of divine Law They say If the Pope determine vice to be vertue they are bound to believe it yea Tolet saith a man should merit of God in so believing There be these Questions An Papa sit supra Reges Whether the Pope be above Kings An possit Reges excommunicare Whether he can excommunicate Kings He hath soveraign Dominion say they over all Princes in temporal cases indirectly But Espencaetis ad Titum cap. 3. pag. 513. confesseth from that Scripture Rom. 13. 1. that Chrysostome Theodoret Theophylact and all the Greek Doctours and in the Latine Church Gregory and Bernard do from thence teach that every Apostle and Prophet and Priest was commanded to acknowledge a subjection unto Emperours The Pope Hadrian the 4th was not only angry with Frederick the Emperour but for a while denied him the Imperial Crown because he held his right stirrop when he should have held his left which errour he excused because he was unaccustomed to such services Bellarmine saith the Pope hath power in temporal things indirectly only but his book should have been burned for it Object Christ had a natural Dominion over all Kingdoms Therefore the Pope his Vicar hath also Answ. Tertullian cals the holy Ghost the Vicar of Christ upon earth See Iohn 14. There is another Question An Papae solius sit statuere de controversiis fidei Whether it belongs to the Pope alone to determine controversies of faith We deny not but a Judge and a Law might well stand together but we deny that there is any such Judge of Gods appointment Had he intended any such Judge he would have named him lest otherwise as now it is our Judge of controversies should be our greatest controversie Chillingworth part 1. cap. 2. Sect. 10. pag. 57. It is a Question An Papa possit remittere peccata Whether the Pope can pardon sins Trecelius affirmed That if a man had lien with our Lady the mother of Christ and had gotten her with childe yet the Popes pardon was able to set him free The Pharisee said true though he misapplied it Luk. 5. 21. Who can forgive sins but God alone There is another Question An Papa possit errare Whether the Pope may erre The Pope say they as a private person or Doctour may erre but not as the Vicar of Christ and the Successour of Peter in the Chair yea judging from the Chair he may erre in questions of fact but not in questions of faith nay he may erre in discussing questions of faith in respect of the premisses not in respect of the conclusions E Cathedra docens hoc est ex tripode oracula fundens nullo modo errare potest Summus Pontifex saith Bellarmine de Rom. Pont. lib. 4. cap. 3 cum totam Ecclesiam docet in his quae ad fidem pertinent nullo casu errare potest See our Rhemists on Luk. 22. 31. The high-Priest of the Old Testament saith Bellarmine de Pontifice l. 4 c. 3. had on his Brest-plate Doctrine and Truth according to the vulgar version therefore the high-Priest of the New Testament the Pope when he teacheth the whole Church in these things which belong to faith cannot erre in any case How well that argumentation proceeds from the high-Priest of the Old Testament to the high-Priest of the New let the learned judge Nescio cur non possit dici quòd Gregorius Papa cum homo fuerit non Deus potuerit errare Durand l. 4. distinct Quaest. 4. Of the Iesuites and Monks Of the Jesuites The Pope in divers Buls cals them Beloved sons in which title they much glory The Jesuites above all other Regulars make to the Pope a vow of present and absolute obedience to do whatsoever he shall command them to go whithersoever he shall send them to Turks Infidels Hereticks without excuse denial or delay They are to the Pope what the Janizaries are to the Turk and uphold him chiefly Their Order was erected in the year 1540. Hospin de orig Iesuit l. 1 c. 1. They are the frogs spoken of in the Revelation that croke in Kings Chambers to provoke them to warre As in ancient time there was no
creature cut off from the old stock and ingraffed into a new thou must close with Christ and accept of him and then vertue will come from him Gal. 2. 20. Bread and Wine are turned into the substance When the Sacrament is received without due and diligent preparation it is received unworthily vers 28. The Apostle prescribes this remedy against unworthy receiving we should diligently prepare for every religious duty We should be much in examination the strongest acts of grace are reflex acts this is a Gospel command therefore carries with it a Gospel-promise it is a duty at all times Our examination is a setting our selves in the presence of God and passing sentence on our wayes as God would have us There is a twofold preparation required 1. Habitual standing in the having of all such dispositions and graces as qualifie a man for the work of receiving knowledge faith and repentance love obedience this is at our first conversion Ephes. 2. 10. 6. 14. 2. Actual which stands in the exciting and awakening of those graces and dispositions and renewing of them when one is to receive Both these must be in him that will receive in due order Actual preparation consists 1. In the solemn sequestration of a mans self 2. In examination of our sins and graces 3. In being humbled for our sins and in renewing and quickning the former graces 4. In raising and stirring up in our selves strong desires after Christ. 5. In stirring up in our selves a strong expectation of the benefit of the Sacrament 6. In seeking God in special and more then ordinary manner by prayer 1. A solemn sequestration of the soul from all other avocations whatsoever There must be some sitting of a mans self for the duty from the time that a man hath notice of the Sacrament to be administred But at the day before a man should at the least toward the end of the day separate himself from all other thoughts and occasions and minde wholly the work of preparation to the Sacrament This sequestration of a mans self stands in two things 1. In setting aside all lawfull thoughts occasions and businesses of our callings 2. In summoning calling and collecting together all the powers and faculties of the soul to attend upon the businesse now in hand Examination of our sins and graces of the multitude and hainousnesse of our sins of the truth of our graces the growth of them and our wants I shall lay down the rules of examination and the things to be examined 1. The Rules whereby we are to examine our selves are the Law and Gospel 1. For finding out the number of our sins 2. The uses of them for finding out the measure of them The things to be examined are our sins and graces I. Of the Rules The Law The Summe of the Law is set down in the ten Commandments and they are divided into two Tables The Commandments of the first Table are the four first and they teach us our duty which we owe unto God immediately The Commandments of the second Table are the six last and they teach us our duty which we owe unto our Neighbour Our duty to God is to love him with all our hearts with all our strength with all our might with all our thoughts Our duty to our Neighbour is to love him as our selves both in soul and body goods good name person chastity The first Commandment is Thou shalt have no other gods but me or before me The general duty of it is to make God my God by yeelding unto him all such respect as appertaineth to him in regard of his being our Creator and the first fountain of all being This is a total and general subjection of the whole man unto him Duties required herein are 1. Of Dependance whereby we make God the chief and principal object of all the powers of our whole man so far as they are capable of him 2. Of Conformity whereby we order all our powers toward other things in that manner and measure that he doth require and so become subject to that authority power and command that he hath over us as a Creator 1. Duties of Dependance We must set all the powers of the soul principally upon him 1. The Understanding 1. To know him as he hath revealed himself in his Word and Works 2. Faith to believe him that is to think things true because he saith them 3. Humility acknowledge him to be the first and best Essence rightly discern the infinite distance and difference between him and us and confesse his unspeakable excellencies above us and our most vile basenesse in comparison of him 2. The will willing his glory above all things and then choosing his favour and grace 3. The imagination or thinking power to be thinking of God more plentifully largely constantly then of all other things 4. Memory perpetually to remember him and to set him at my right hand as David saith 5. The affections of Love Fear Joy Confidence must be set upon him with all their strength We should also speak more abundantly of God and his Excellencies then of all things else besides 2. Duties of Conformity All the powers of man are to be set on other things according to his direction and appointment 1. The Understanding 1. To know his will 2. To believe his promises and threats 3. To make use of the things we know 4. To esteem of heavenly things above earthly 2. Conscience or a knowing with God in which 1. The acts it is to perform 2. The rule which it must follow in performing those acts The acts it is to perform are twofold 1. In regard of our estate to acquit and condemn 2. In regard of our actions I. Before the doing if need be to admonish me to them 2. If sinful to restrain me from them 3. If indifferent to leave them to our wils II. After the doing 1. To comfort in them if commanded 2. To check for them if forbidden The Rule which it must follow in performing these acts is the revealed will of God III. In the manner of doing 1. Sincerely in checking for one sin as well as another 2. Tenderly for a little thing 3. Effectually so as not to suffer corruption to gain-say 4. Peaceably to drive to God not from him 3. The will to be flexible to Gods will 1. Obedience a full purpose to do all that God requires and leave all that he forbiddeth for his sake 2. For good things received thankfulnesse for evil patience 4. The thinking power Memory Speech Senses and Affections to be exercised more abundantly on heavenly things then earthly The general Duty of the second Commandment is to perform such solemn worship to God as he requires in his Word to worship him in spirit and truth Divine Service must be according to Gods command 1. For Matter of it in regard 1. Of the Person worshipped the living God alone conceived of in the pure apprehension of the
will destroy the whole world as in the Angels Adam all sin is virtually in every sin It is also a Judge condemning sin Iohn 5. 41. Ezek. 22. 2. it passeth sentence on mens estates and actions 1 Cor. 14. 24 25. Heb. 4. 12 13. 10. 27 mortifies their corruptions Tit. 2 13. 2 Cor. 7. 1. The Spirit mortifies sin not only by infusing a new principle of grace but by restraining the old principle of sinne Rom. 6. 12. Psal. 19. 13. Secondly The Law Habet rationem fraeni hath the nature of a bridle to check and restrain sin 1. By setting before men its perfection Psal. 19. 7 13. Iam. 1. 25. 2. By exalting in a mans heart its authority Iam. 2. 8. 3. By shewing the danger of the curses in it Iob 31. 23. 4. By setting before men its preciousnesse Psal. 119. 103 104. 5. By shewing us that God observes what respect we bear to his Law Isa. 66. 2 3. Thirdly The Law is arule to direct in the way of duty It is 1. A rule within ordering a mans inward disposition The Spirit of God in the work of Regeneration stamps the Law of God in the heart and makes use of it to change the inward disposition Rom. 7. 9. Psal. 19. 7. See Ier. 31. 32. Act. 17. 38. Grace is given by the Gospel but it makes use of the Law Fides impetrat quod lex imperat Aug. 2. It is a rule without to guide a mans way a rule of all Gospel-obedience 1. Because the Gospel sends us to it for a rule Luke 16. 29. Iames 1. 25. and 2. 8. 2. Christ hath left us an example of all obedience Matth. 11. 29. Iohn 13. 15. 3. So far as the best men come short of the Law they sin 1 Ioh. 4. 3. 4. It hath all the properties of a rule it is 1. Recta Psal. 19. 7. 2 Promulgata published Hos. 8. 12. 3. Adaequata Psal. 119. 9. shall be our Judge hereafter Rom. 2. 14 15. God requires not only abstinence from evil but the doing of the contrary good Isa. 1. 16 17. Psal. 34. 14. Rom. 12. 9. Reasons 1. In regard of God 1. He hates evil and delights in good 2. The divine mercies are privative and positive Psal. 84. 11. 2. In regard of the principles of spiritual life we must have communion with Christ both in his death and resurrection Rom. 6. 11. The Law as a Covenant of works is in all these respects a servant to the Gospel and Gospel-ends I. As a Glasse and a Judge 1. By exalting free grace Paul and Luther being cast down with their sins exalted free grace 1 Tim. 1. 13 14. 2. By exalting the bloud of Christ the more one apprehends his sinne the more orient will the bloud of Christ be to the soul Philip. 3. 8 9. Rom. 7. 24 25. 3. By qualifying the soul and preparing it for Christ Luke 3. 5. Matth. 11. 28. 4. By making a man pliable to God ever after the discovery of our sin and misery by the Law and of free grace works a childe-like obedience Isa. 11. 6. 5. By making a man fear sin ever after he hath been under the hammering of the Law Psal. 85. 8. Hos. 3. 5. 6. By making one set a high price on the Spirit of Adoption Res delicata Spiritus Christi Tert. II. As a bridle the Law is the Gospels servant in restraining sinne the Gospel can use the Law above its nature and contrary to the use that sinne makes of it The Law cannot give grace to assist in duty and to restrain in sin Restraining grace serves the ends of the Gospel 1. In respect of wicked men though the Law restraining kils not sin in the ungodly yet the very restraint of the action is a great mercy 1. It makes a man lesse wicked 2. Keeps men from corrupting others 3. Lessens their torments the common graces of the Gospel making use of the restraints of the Law keep some wicked men from those grosse enormities that others run into 2. In respect of the godly 1. Preserves them from sinne before their conversion 2. It restrains their lusts Act. 23. 1. and after their conversion keeps them from sin Psal. 19. 13. by the restraints of the Law and the Gospel I shall in the next place lay down certain general rules which may direct us in the right interpretation of the ten Commandments 1. Because the Law doth comprehend all our duties to be performed both to God and man Luk. 10. 26. therefore the interpretation of it must be sought and fetcht out of the Sermons of the Prophets and Apostles and the Doctrine of our Saviour 2. Whereas some Laws are laid down in the form of a command and most of them viz. eight in the form of a prohibition we must conceive that under every command there is implied a prohibition of whatsoever is contrary to what is commanded and in every prohibition a command of all duties opposite to that which is forbidden For example in the second Commandment which under the name of Images forbids the inventing or using of any form of worship of mans devising there is withall commanded the worship of God according to his own will in the use of the Ordinances prescribed and warranted by his Word as prayer and hearing of the Word receiving the Sacraments And in the third Commandment under the prohibition of taking Gods name in vain is commanded the taking up of it with all holy reverence and fear Thou shalt have no other gods that is thou shalt have me for thy God Keep holy the Sabbath that is do not break it 3. Every Commandment of God is spiritual and doth binde the inward man as well as the outward Humana lex ligat manum linguam divina verò ligat animam Original sinne is condemned in the whole Law but it seemeth to be directly condemned in the first and last Commandment for these two concern properly the heart of man the first respecting it so far as it concerneth God the last so far as it concerns man whether himself or others 4. In respect of the authority that commands all the precepts are equal Iames 2. 11. In respect of the objects of the duties commanded the Commandments of the first Table are of greatest importance Matth. 22. 38. if equal proportion be observed and comparison made because the services therein required are more immediately directed unto God and consequently he is more immediately concerned in them then in the duties of the second Table 1 Sam. 2. 25. Isa. 7. 13. The negative Commandments binde us more strongly then the affirmative for they oblige us alwayes and to all times the affirmative although they binde us alwayes yet they binde us not to all times A man is not bound alwayes to worship God but he is bound never to exhibit divine worship to a creature He is not bound at all times and in all places to professe his faith but he is
that commands Wherefore saith he they may be added to the first Precept yet so as they are not to be excluded from the other Precepts but by an Ellipsis to be understood in every one of them Other Divines say these words are a perswasion to the keeping of the first Commandment and that threefold the first taken from the Name and Soveraignty of God He is Iehovah an eternal being in and of himself who giveth being and continuance to all things and mightily performeth whatsoever he hath promised The second From the right of Federation and Covenant thy God He is in special manner the God of his Church which he hath chosen to be his peculiar Treasure in regard of the Covenant of Grace made with them Isa. 43. 10. 11. Ier. 12. 31 33. Isa. 43. 13. The third from a notable particular benefit lately conferred which brought thee out of the Land of Egypt which he mentions saith Zanchi◠1. For the freshness of the mercy 2. For the greatness of it 3. Because that Egyptian bondage was a type and figure of our spiritual bondage This that is here spoken saith Grotius on the Decalogue is not the Law but the Preface of the Law Seneca approves not of a Law with a Preface because it should command not perswade the Philosophers Plato Philo thought otherwise Media via optima est saith Grotius ut breve sit quod praemittitur auctoritatem non disputationem praeferens The two first grounds of obedience are common to us with them God is now as much the Lord as ever and hath pleased to accept us into the same or a better Covenant with himself then once he admitted them and for the last although in the thing it self it touch us not yet in the spiritual meaning of it it concerns us as well as them Magna beneficia auctoritatem conciliare debent praecipienti Grotius in c. 20. Exod. See Deut. 6. 20 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lo Iihieh leka Elohim acharim gual panai There shall not be to thee other gods or strange gods before my face 1. The person spoken to Thou Every particular person for himself be he of what state or condition soever The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acher signifieth another God rather then a strange God or the God of a strange people which are thought and called gods when they are not In truth there is but one true God but in the opinion of men that erre and be deceived there be many gods 1 Cor. 8. 6. Psal. 81. 9 10. Exod. 34. 14. 1 Cor. 10. 20. Deut. 32. 17. Lev. 17. 7. Men may in conceit and imagination account something a god which is not and carry themselves in such sort toward that which is not God as if it were so To have another God is to have any thing in opinion or affection for God that is not God and to worship it as God either alone or with the true God For this is a work of the minde to have or esteem any for God sensus est non modo non pro vero Deo substituendos alios sed nec assumendos ad eum alios quod multi faciebant ut 2 Reg. 17. 33. Grotius Before my face It is as much as against before or besides me coram me id est praeter me Grotius as Moses saith after with me The LXX render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praeter me Cyprian absque me See Deut. 4. 35. It implieth all time and place As before the Sun Psal. 72. 17 is so long as the Sun endureth so here before me is so long as I am for ever and ever So that first the Lord signifieth that he would have no companion to be thrust upon him or to be placed in his sight who should be worshipped with him Deut. 6. 4. Again that in thought or secret affection we must not admit any strange God Psal. 44. 20 21. Lastly a thing is said to be done in the sight of God which is done openly with contempt of God and so here it seems to import the indignity of the thing and the peril adjoyned We cannot have another God but we provoke the true God to his face as if a woman should joyn her self to another man in love her husband looking on which should be most impudent and dangerous Our principal duty to God is injoyned in the first Commandment in which all the rest of the Commandments are virtually contained in so much that no man can transgress any one of them but withal he transgresseth that neither can any of them be broken if that be observed The meaning then of this Commandment is That whereas other people and Nations frame and take to themselves innumerable a gods as the Ammonites chose Molek or Melcom to be their god the Zidonians Ashteroth the Philistims Dagon the Moabites Chemosh the Syrians Rimmon the Assyrians Nisroch the Ekronites Baalzebub the Babylonians Bell the Persians the Fire the barbarous Masagete the Sun the Egyptians almost all kinde of Beasts and Birds the Grecians dead men the Romans whom it pleased the Senate to consecrate of ancient times and of late whom it pleased the the Pope to canonize Wherefore though other Nations had other * gods the true Israelites chosen out of the world to be the Lords people should acknowledge no Idol of any Nation to be their God nor frame to themselves any Idol of their own devising or any other thing to be their helper and redeemer their stay and buckler which they profess to be no God but that they cleave to the Lord their God who is the onely Lord that hath created all things and adopted them to be his Sons Deut. 6. 4. Our carriage to God-ward is in one word expressed when we are commanded to give our selves unto God Rom. 6. 13. 12. 1. It standeth in a total and perfect subjecting of our whole souls and bodies to him The general duty of this Commandment is That in mind will affections and the effects of all or any of them we take the true God in Christ to be our God Soveraign Helper Portion and Redeemer Almighty most Wife Righteous Just True Holy Good Gracious Merciful Long-suffering and Patient For God must be known acknowledged and worshipped according as he hath revealed himself in the Covenant of Grace but he is our God in Jesus Christ. Also the formal consideration of the Object to wit Why such acts of Worship are and ought to be performed unto God are the Wisdome Goodness Justice Grace Mercy and Power of God specially in the face of Jesus Christ and acts performed of him by them and according to them The Promise implied in this Precept is That God will be our God King Protector and Father That he will use his Power Wisdome Goodness and Mercy for the effecting of our salvation the supply of our wants the pardon of our sins the defeating of our enemies the perfecting of his graces
in us and the full accomplishment of happiness in the Kingdom of Heaven One Reverend Divine now with God saith The duties required more particularly may be referred to two heads Some respect the Essence and Nature of God some the Authority and Dominion of God even as Subjects owe some things to their Prince in regard of his Person some things in regard of his Power of Government so do we the Creatures to our King and Creator The former may fitly be tearmed duties of dependance because they do naturally flow from that total dependance upon God the first being which must needs be found in all secondary beings and because they be certain necessary acknowledgements of our such dependance The latter may be termed Duties of Conformity because in and by them we do conform our selves unto the Will and Authority of God and by both become perfectly subject unto him Duties of dependance in general are those by which we exercise all the powers of our souls upon God principally and above all other things so far as his excellent Nature is fit to be their object for seeing He is the most excellent of all things and doth please to make known unto us his excellencies we should labour to be wholly united to him that is so excellent Duties of Conformity in general are all those by which we order the powers of our souls toward other things according to his good will and pleasure made manifest unto us Our duty concerning God is to know him and his will to believe in him according to his Promises to remember him alwaies and to esteem him above all things to trust wholly upon him to love desire fear and delight in him above all other things and with all our hearts Our duty in respect of good things Spiritual and Temporal is to exercise our wils affections thoughts speeches much more on Spiritual good things then Temporal and to keep them very moderate towards earthly benefits Our duty concerning sin is to hate it fly from it grieve for it be ashamed of it and angry with it more then any natural evil thing The particular duties here required are 1. Perfect knowledge of God in Christ which is a conceiving and apprehending of him to be such a one as he hath revealed himself in his Word and Works specially in the Covenant of Grace and that for measure and degree fully We cannot comprehend God as he is in himself but as he hath manifested himself we ought to know him for knowledge is the guide of the affections the beginning of grace the ground of Worship When we know God as he hath manifested himself then do we come to believe desire fear and love him and trust in him as he requireth We cannot have God our God till we come to know him in Christ therefore it is promised to all the godly in the new Covenant they shall all know me 2. Acknowledgement which is an effectual and affectionate perswasion of the heart not onely that God is but that he is the onely Lord Eternal and Almighty most Wise most Holy most Righteous most Gracious and Merciful most Faithful and True the Creator Governour and Preserver of all things the Supreme Soveraign Judge of all the world and peculiarly the God and Saviour of his people that he hath chosen unto himself and with whom he hath entred Covenant of his free mercy in Jesus Christ. 3. Estimation which is a most high prizing of God according to his Worth and Dignity as the chief Good and our onely all-sufficient portion The estimation we have of any thing must be correspondent to the goodness of it But God is good above measure and our estimation of him should know no measure 4. Faith which is a lively motion of the heart whereby the soul doth invincibly cleave and stick unto God in Christ and unto the word of his Covenant as containing the chief good of man To believe is not barely to assent to the thing which is propounded to be believed for the authority of the speakers who cannot lie as the assenter is perswaded but to adhere to the Word of Truth as certain good and sweet both simply and in comparison Two things are required in Faith Something true and good to be believed and a firm certain assent and adherence to it Thus we are commanded to believe in God through Jesus Christ neither doth Faith respect the Promises Narrations and Prophecies of the Word onely but the Commandments and Threatnings also Psal. 119. 66. 2 Chron. 34. 19 21 27. Ioh. 3. 5. By Faith we possess the Lord as our own and hold fast unto him in whom all help and comfort is to be found 5. Confidence or Affiance whereby we trust lean rely or stay upon the Grace of God in Christ Jesus with assured security in the way of his Commandments for pardon of sin deliverance from all evil and the supply of all good Temporal and Spiritual according to his faithful and never-failing promise This is ever joyned with the true knowledge of God and in nature is of great affinity or rather all one with justifying Faith Who so reposeth all his confidence in God he taketh him in so doing for his God We are to trust in God for the giving and maintaining of all our good both temporal and eternal leaning on him for all defence and deliverance from evils spiritual yea and corporal casting all our care on him having no confidence in the flesh no duty is more frequently pressed in Scripture then this of confidence in God Hope in God is an inseparable companion of Trust which is an assured quiet expectation of what good promised is not yet accomplished grounded upon the free and undeserved kindness and grace of the Lord in Christ Jesus Psal. 119. 166. Heb. 11. 1. Lam. 3. 24. Rom. 15. 4. Hope is commanded in many passages of Scripture commended by many promises Psal. 27. 14. 31. 14. 34. 8. Lam. 3. 26. Psal. 37. 7. 131. 3. 130. 5. Mic. 7. 7. Isa. 8. 17. Psal. 119. 43. Isa. 30. 18. Psal. 146. 5. 40. 4. 84. 12. Isa. 6. 8. Psal. 147. 11. Psal. 33. 18 19. Psal. 31. 24. 33. 20. Psal. 35. 21. 37. 9. 34. Psal. 9. 18. Isa. 49. 23. 40. 31. 6. Love of God in Christ which is a spiritual motion in the reasonable part presupposing Knowledge and Affiance whereby the soul goeth forth to embrace and possess God as the chief Good and with most pure earnest and constant affection to maintain communion with him Love is an affection of union it knits to the thing beloved and would not want the possession of it Love we see makes man and woman one and so doth couple us to God The body is carried by weight into his proper place so is the soul by love which is the weight of the soul unto its proper object Many promises are made to them that love
and a readinesse to relieve them in their necessity We honour men when taking knowledge of that excellency which is in them we bear our selves accordingly towards them In as much as the unreasonable creatures also love their little ones and are loved of them the Law-giver would have this natural affection which ought to be in a man of a more noble quality then that which is found among the very beasts The beasts are capable of natural affections but only man is capable of honour 2. In some respect a man ows more affection to his wife and his children then o his Father or Mother but in honour the Father and Mother have alwayes the preheminence The honour due unto Superiours of all sorts is reverence of minde declared by some civil submission as of rising before them and giving them the honour of speaking first 3. The Reason of the Precept That thy dayes may be long Which promise if we respect the words in the Hebrew may be read two wayes either so That thy dayes may be long upon the Land which the Lord thy God giveth thee for then he did as it were give it to them after he had delivered them out of Aegyptian bondage or word for word That they may prolong thy dayes viz. Thy Parents both readings have the same meaning but this later hath a special emphasis for it sheweth that with our Parents after a sort is the prolonging of our life that we may be the more incited to love and honour them Dayes signifies time because a day was the first sensible distinction of time God promised life in this Commandment rather then any other kinde of blessing because we received life from our Parents therefore life is promised to him which honours those from whom he hath received it This Commandment enjoyns the performance of all such duties as appertain to men in regard of their place that is which respect a special relation which passeth betwixt some men more then others in some special and particular bond binding them mutually one to another The Summe of the Commandment is to shew what duties we owe one to another in respect of their and our place gifts and calling This is made the summe of all the duties the childe oweth to his Parents Honour thy Father and Mother because this is the chief duty of all others yea this is the fountain of all other duties a childe can performe Malachy 1. 6. Deut. 27. 16. The duties required of the natural childe are comprehended under these three heads Reverence Obedience and Thankfulnesse 1. Reverence This reverence must be both inward and outward in the heart and in the behaviour The inward reverence is commanded Levit. 19. 2. Ye shall fear every man his mother and father God begins there where obedience is best tried Secondly Reverence in outward behaviour as bowing to them in standing bare and putting off before them in an humble and lowly countenance and behaviour when the Parents speak to them or they unto their Parents 2. They must obey their Parents Col. 3. 20. Ephes. 6. 1. 1. In doing the things which they command if they be lawfull 2. In quiet and patient bearing their admonitions and corrections Prov. 13. 1. 15. 5. 3. They must be thankfull to their Parents which thankfulnesse consisteth in two things 1. In relieving their Parents when they be in want Gen. 47. 12. 2. In praying for their Parents 1 Tim. 1. 2. Children must be obedient to their Parents so was David 1 Sam. 17. 20. Christ went down with his Parents and was subject to them Reasons First It is a Duty most equal that they should be obsequious to them by whose means they are they were the instruments of thy being Secondly It is a profitable duty that is the promise That it may be â—well with them and their dayes may be long on the earth a prosperous and long continuance upon the earth is the reward of dutifulnesse the Rechabites were highly commended of God for their obedience to their Parents and received this Promise from him as a recompence of their obedience That Ionathan the sonne of Rechab should not want a man to stand before him for ever Thirdly It is well pleasing to God Col. 3. 20. The bounds and limits of it It must be a very large obedience extending it self to all those things which God or some Superiour joyntly over father and childe hath not forbidden Stubbornnesse and disobedience to Parents much displeaseth God When the Apostle would reckon up the foul sins of the Heathen for which the wrath of God was manifested against them from heaven he reckons among the rest disobedience to Parents and when he would describe the ill qualities of those which should live in the later perilous times he saith Disobedient to Parents The Apostle also setteth forth childrens disobedience by a Metaphor taken from untamed head-strong Beasts that will not be brought under the yoke The word therefore is not unfitly translated unruly and it is somewhat answerable to an Hebrew phrase given to disobedient children viz. Sons of Belial which is according to the notation as much as sons without profit or as some will have it Sons without yoke that is such children as refusing to be in subjection unto Parents are no way profitable but work much mischief and cause great grief Cursed be he that despiseth Father or Mother and let all the people say Amen They must not so much as attempt to bestow themselves in marriage without the consent of their Parents Gen. 21. 21. 24. 4. Exod. 34 16. Deut. 7. 3. Wives were given by their Parents to all the Patriarchs in the old Testament Erasmus in one of his Epistles speaking of Levinus that got a wife neglecting the counsel of his friends about it and so proving unhappy he saith Res calidè peracta est magis quam callide They should imitate what is good in their parents Ephes. 5. 1. Though the consent of Parents in second marriages be not absolutely necessary yet it is to be thought fit and convenient because children in some regard exempted from parents authority do notwithstanding owe duty to them and they are to testifie it by being advised by them in some sort in their after bestowing of themselves in marriage Elton on the fifth Commandment The duties of parents to their children are either in their tender years or riper age common to both or special The fountain of parents duty is love This is expresly enjoyned to them Many approved examples are recorded thereof as Abrahams and Rebecca's and others Reasons Great is that pain cost and care which parents must undergo for their children if love be in them no pains cost or care will seem too much Contrary to love in the defect is want of natural affection which is reckoned in the catalogue of notorious sins Rom. 1. 30. Tit. 3. 3. in the excesse is too much
several names of it its rectitude corruption sanctification l. 7. p. 573. to 578 Annointing what it signifies l. 5. p. 404 505. m. 412 413 Antichrist Antichrist what it signifies l. 6. p. 473 He usurps Christs Offices ib. Several degrees of his discovery ib. Not one person l. 6. p. 476 Corrollaries from Antichrist l. 6. p. 482 Anthropomorphites what l. 2. p. 136 Antinomians Antinomians what they are and who write best against them l. 1. p. 26 Confuted l. 9. p. 753 See p. 335 Antinomianism a most dangerous errour l. 4. p. 361 Appetite its rectitude corruption and sanctification l. 7. p. 579 580 Apocalyps Apocalyps why so called l. 1. p. 52 Questioned by some but is canonical l. 1. p. 52 53 Apocrypha Apocrypha which books are so called l. 1. p. 54. and why ibid. Reasons why those books are not divinely inspired nor canonical l. 1. p. 55 56 57 58 Apostasie Mans Apostasie what l. 3. p. 300 Apostasie a sin l. 4. p. 340 341 342 343 Apostle what it signifies l. 1. p. 44. See m. Aqua whence derived l. 2. p. 239 Aquarii why so called l. 8. p. 694 Aquinas commended l. 1. p. 116 Arabick The Arabick Trannslation l. 1. p. 65 Arians confuted l. 3. p. 211 Arius his perjury l. 4. p. 368. m. Ariminans Arminians confuted l. 2 p. 174 176 177. m. and text p. 182 183 306. 331 Arminianism what l. 4. p. 362. l. 5. p. 417 Arts all Arts come from God l. 2. p. 129 Ascend Christ ascended and why l. 5. p. 440. to 443 Assurance Assurance of salvation l. 3 p. 224 One may be certain of his justification l. 7. p. 524 525 526 Of Election and Salvation l. 3 p. 224 The kindes and degrees of Assurance l. 7. p. 524 It is difficult to attain Assurance l. 7. p. 526 The means to get and keep it l. 7. p. 527 Astrology and Astronomy what l. 2. p. 126 Atheists Several sorts of Atheists l. 2. p. 129 130 131 Have come to some evil end l. 2. p. 130 131 Their Objections that there is no God answered l. 2. p. 128 129 Attributes Attributes of God why so called l. 2. p. 133 How distinguished from Properties l. 2. p. 133 134 What rules are to be observed about them ibid. How divided and how they differ from those Properties that are in men and Angels l. 2. p. 135 Augustine commended l. 1. p. 114 117. l. 3. p. 210 Authentical Authentical what it is l. 1. p. 17 Authentical Edition of Scripture l. 1. p. 58. to 64 The Hebrew for the Old Testament and the Greek for the New Testament l. 1. p. 65 66 67 Not the Translation of the Septuagint l. 1. p. 75 76 Nor the Vulgar Latine l. 1. p. 76 77 78 Authority The greatnesse of Gods Authority wherein it consists l. 1. p. 154 The difference between power and Authority l. 2. p. 193 194 B Baptism BAptism what it signifies and how it may be described l. 8. p. 662 The priviledges of Gods children by Baptism l. 8. p. 663 The duties Baptism engageth us to l. 8. p. 663 664 The essential parts of Baptism l. 8. p. 664 Whether dipping or sprinkling be to be used in Baptism l. 8. p. 665 The necessity of Baptism l. 8. p. 666 Whether women and Laicks may baptize l. 8. p. 666 667 How Christs Baptism and Iohns differ l. 8. p. 667 668 Who are to be baptized ibid. The baptizing of Infants proved and the objections against it answered l. 8. p. 669 670 671 It was a common practice in the Primitive Church to defer their Baptism till they were old and why l. 8. p. 671 672 Baptism celebrated in the Church of Rome true Baptism l. 8. p. 675 Whether immediate or remote parents give children right to Baptism l. 8. p. 673 674 Whether the children of Infidels and Papists may be baptized l. 8. p. 674 675 Whether the use of witnesses be necessary in Baptism l. 8. p. 673 Beasts Beasts their usefulnesse l. 3. p. 265 266 In the outward senses excell man ib. Bees for what they are notable l. 3. p. 264 265 Bernard a devout man and good for that corrupt age wherein he lived l. 1. p. 115 Beza commended l. 1. p. 116 Bible Bible why so called l. 1. p. 5. m. Who first distinguished the Bible into Chapters and verses l. 1. p 30 Bishop what he is and whether above a Presbyter l. 6. p. 467 468 469 Blasphemy against the holy Ghost l. 4. p. 344 345 346 Blesse c. Blesse what it signifies l. 2. p. 202 God is most blessed l. 2 p. 200 Blessedness what l. 2. p. 201 202 203 Blindenesse spiritual the worst l. 3. p. 242 Boasting l. 4. p. 347 Bounty l. 7. 584 585 586 Bread What meant by daily Bread in the fourth Petition of the Lords Prayer l. 8. p. 645 646 647 Bribery l. 4. p. 347 Bucer commended l. 1. p. 116 Buried Christ was buried and why l. 5. p. 434 C CAjetane commended l. 1. p. 117 Calling Effectual Calling stands in four things l. 7. p. 491 Marks of it ibid. Calvin commended l. 1. p. 115 Canon Why the Scripture is called a Canon or canonical l. 1. p. 28. 82 The conditions of a Canon l. 1. p. 28. 82 83 A three-fold Canon in the Church l. 1. p. 28 Some abolish some adde to the Canon l. 1. p. 54 The Canonical Books of the New Testament how divided l. 1. p. 43 44 Why seven Epistles are called sometimes Canonical and sometimes Catholick l. 1. p. 50 Canticles Canticles how called in Hebrew and Latine l. 1. p. 36 37 Who the author of it and who the best Interpreters of it ib. Cardinals of Rome what they are l. 6. p. 481 Carual-confidence condemned l. 4. p. 348 349 Catholicks the Papists falsly so called l. 6. p. 452 453. m. Ceremonies under the Law had relation to Christ l. 5. p. 391 392 Chaldee Paraphrase The Chaldee Paraphrase of the Old Testament why so called of great esteem with the Jews l. 1. p. 61 62 When written l. 1. p. 60 61 Some part of the old Testament written in Chaldee l. 1. p. 29. m. 60. m. Change A reasonable creature may be Changed many wayes l. 2. p. 150 God is unchangeable every way ibid. Chiliasts condemned l. 1. p. 53 Christ. Christ is the great and free gift of God l. 5. p 392 393 Is God l. 2. p. 208. to 213 Why and how he is God l. 5. p. 394 395 396 Was Man why and how he was Man l. 5. p. 397 398 399 Why born of a Virgin l. 5. p. 399 400 When and where he was born l. 5. p. 400 He was the Messiah promised of old l. 5. p. 401 God and man in one Person l. 5. p. 403 404 He was a Saviour Redeemer Mediator Surety Christ a Lord l. 5. p. 405. to 424 He merited nothing by his death for himself l. 5. p. 402 A Priest l. 5. p. 413
Halls Apol against them p. 579. M. Lyfords Apol. for our publick Min. and Infant Bapt. Concl. 2. Woe to those Pastours qui non pascunt sed depascunt gregem Ezek. 34. 2 * 1 Sam. 12. 23. * Augustine and Chrysostom preached every day in the week and year at least once or twice without fail Ye heard yesterday ye shall hear to morrow is common in their Tractates and Homilies M. Balls trial of Separat pag. 81. The Papists by way of scoff called the Evangelical Ministers Praedicantici Whereas Paul judged preaching his chief Office and would not baptize least it should be an impediment Bellarmine and the Councel of Trent style preaching Praecipuum Episcopi Officium 1 Tim. 3. 1. Exponere voluit quid sit Episcopatus quia nomen est operis non honoris Aug. de civit Dei l. 19. c. 19. The Jewish Ministers were not separated by Christ himself nor by others at his command Matth. 21. 45 46. Mat. 23. 1 2 3. Luk. 17. 19 11. 52. The Pastour which hath care of souls and is non-resident Non est dispensator sed dissipator non speculator sed spiculator The most learned Divines in the Councel of Trent did generally protest against it as appears by their several Tractates See Ezek 44. 8. He whom thou substitutest is either more deserving then thy self and then it is fit he should have more means or else he is equal then it is fit he should have as much or he is inferiour and then he is not fit to represent thy person See Doctor Chaloâ—ers Sermon on Matth. 20. 6. entituled The Ministers Charge and Mission Tit. 2. 7. 1 Pet. 5 3. As the measures of the Sanctuary were double so their sins were double Greenham It is Onus Angelorum humeris formidandum Chrysost. 2 Cor. 2. 10. Melch. Adam Exod. 28. 39. Omnes disputando pauci bene vivendo vincere adversarios studemus Casaub. Epist. 123. Heinsio D. Hill on Ephes 4. 15. M. Burrh on Hos. 6. 5. Constantine when he entered into the Synod of Nice bowed himself very low unto the Bishops there assembled and sate not down until they desired him Iosephus Antiq. Iud. l. 1. c. 8. records that Alexander the Great coming with his Army against Ierusalem the high-Priest did meet him arayed with his sacred and magnificent attire Alexander dismounted himself and in the high-Priest worshipped God who as he said had in a dream appeared unto him in that habit Vide Mont. Appar 6. p. 224. The Ministery of the Gospel is much more excellent glorious then that of the Law 2 Cor. 3. 7 8 9. Phil. 2. 29. 1 Thess. 5. 12 13. 1 Tim. 5. 17. Heb. 4. 13 17 See Act. 10. 25. Gal. 4. 15. Stupor mundi â—lerus BritaÌ„nicus See B. Down on 1 Tim. 3. 1 2. p. 73. almost to the end The devil laboured to suppresse the Gospel Mendaciis inopia Luther Roberts Epist. to the revenue of the Gospel See more there Some say they will preach and take no tithes 2 Cor. 11. 12 Vid. Aquin. 2a 2ae quaest 87. Art 1. 3. See M. Hildershams two last Lectures on Psal. 51. It is a giving of the sense of the Scripture and a more large opening of points of Doctrine to men joyned with Reproofs Exhortations Comforts and a right applying it to the hearers Praedicatio verbi est medium gratiae divinitùs institutum quo res regni Dei publicè explicantur applicantur populo ad salutem adificationem Boules de Pastore Vide plura ibid. Rainold de lib. Apoc. Tom. 10. praelect 2. Doctor Donne on Matth. 5. Apage vesanam illam prophetandi libertaâ—eÌ„ imò licentiam blasphemandi ut liceat malè seriato cuique tyroni prodigiofissima cerebri sui phantasmata in apricum producere populo commendare praelo Concio D. Hal. ad Synod Nation Dordrecht Neither do the Independents only but the Socinians and Arminians also cry up Libertas prophetandi Mr Gillesp. Miscel. cap. 10. For a publick formal Ministerial teaching two things are required in the Teachers 1. Gifts from God 2. Authority from the Church he that wants either is no true Pastour For the second such as want Authority from the Church are 1. None of Christs Officers Ephes. 4. 11. 2. They are expresly forbidden it Ier. 23. 21. 3. The blessing on the Word is promised only to sent Teachers Rom. 10. 15. Mr Owens Duty of Pastors and people distinguished pag. 46 47. Inprimis displicet mihi illa quam tuentur libertas prophetandi certissima pernicies religiouis nisi certis sinibus acriter coerceatur Casaub. Epist. 320. Joanni Lydio That sending Rom. 10. 15. must needs import an authoritative Mission according to the clear etymology of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which manifestly alludes to the name of an Apostle a name given by Christ himself to them who were first by his command to preach the Gospel Luke 6. 13. It signifies one that is sent as the Embassadours of Princes use to be sent with their Masters Mandates Church-member set in joynt by Filodexter Transylvanus See Deodat in loc Mr. Cottons Keys of the Kingd In Ecclesia primitiva juit exercitium quoddam propheticum à concionibus distinctum 1 Cor. 14. 31 32. Ad hoc exercitium habondum admit tebantur non tantum ministri sâ—d et ex fratribus prim arii vel maximè approbati pro donis illis quae habuerunt sibi collata Ames l. 4. de consc c. 26. See Mr. Wards Coal from the Alâ—ar Most of the writings of Cypriâ— Athanasius Bafil Nazianzen Chrysostom Ambrose Cyril Augustine Leo Gregory were nothing else but Sermons preacht unto the people 1 Cor. 15. ult In the consecration of Bishops a Bible is put into their hands and these words used Accipe Evangelium vade praedica populo tibi commisso The Ministers words must be like goads to prick men to the heart and when they are soundest asleep they must be like Cocks that cry loudest in the deadest time of the night King Iames said well of a Reverend Prelate of this Land Me thinks this man preacheth of Death as if Death were at my back Master Fenner â—n 1 John 2. 6. * Et hac uimirum expedita concionandi methodus Iesuitica quam mihi etiam Spirae Wormatiae Moguntiae aliquando observasse visus sum alta voce sed frivolis rationibus cont ra haereticos clamitare moralia in quibus Christum Iesum fidem justificantem omnium bonorum operum fontem semper desideres identidem suis inculcare quae ipsa tamen melius forsan ex Seneca Plutarcho quam ex concionibus illorum didiceris Scultet de curriculo vita pag. 18. Verba volvere celeritate dicendi apud imperitum vulgus admirationem sui facere indoctorum hominum est Hieron Epist. ad Neporian Ab allegationibus authoritate Patrum veterumque Ecclesiae doctorum abstinebit Pastor Ecclesiasticus Zepperi lib. 2.
vâ—ra â—a distinctio quâ—â— re â—â—t nisi â—â— nâ—â—â—m praeceptum siâ—â—â—â—â—mum contra decimum uonum Drus. Miscel. centuria 1. c 1. Vide Buxto f. de Decalog Primum praeceptum substantiam objectum divini cultus imperat Deum solum secundùm verò praeceptum imperat cultus divini modum spiritualem solum Jun. The first Table containeth four Commandments the which division doth Iosephus Antiqu. lib. 6. cap. 3. Origen Homil in Exod. 8. Ambrose in Chap. 6. Epist. ad Ephes. approve The tenth Commandment Thou shalt not covet is but one Commandment as I have diligently searched all the Editions that we have in the Hebrew Tongue With one point period and sentence he concludeth the whole tenth Commandment In Deut. 5. certain late Edition make the division of the Text but that is nothing to the purpose there Moses repeateth the words unto them that knew before the division of the Tables in the eldest Edition and print that I have seen the tenth Commandment in Deuteronomy is not divided the which Edition Venice gave unto us Onkelos the Chaldee Interpreter on Deuteronomy maketh but one Commandment of the tenth Bishop Hooper of the Commandments This is not a new question it was in Calvins dayes and in the dayes of some of the ancient Fathers Augustine wrote two Books Contra adversarios legis Calvin wrote against the pestilent Sect of Libertines The Papists calumniate us as if we taught that men are freed from the Decalogue Vide Bellarm. de justificat l. 4. c. 5. David à Mauden Discurs moral in decem Decalogi Praecepta Discursum primum Decal praevium But that we urge the obedience of the Moral Law as well as they do and upon better Arguments and reasons then they do See B. Down of the Coven of Grace c. 7. He shews also there chap. 5. how our Saviour hath delivered us 1. From the curse of the moral Law 2. The rigour and exaction 3. The terrour and coaction of it And 4. From the irritation of it See M. Burgess his Vindiciae Legis Lect. 17. 22. It is a Question diversly disputed by Divines both Popish and Protestant Bellarm. de Iust. l. 4. c. 6. Zanch. de â—eâ—emp l. 1. c. 11. Thes. 1. Whether the moral Law binde Christians as it was delivered by Moses and the Prophets or only as it was engraven in the hearts of all men by nature and as it is renewed in the Gospel by Christ and his Apostles That opinion that the Law as it was given by Moses and the Prophets and written in the Old Testament doth binde Christians is better and more safe The moral Law of the Old Testament is pronounced spiritual holy good just and eternal Psal. 10. 8 9. Rom. 7. 10. d The Antinomists interpret those words of Christ in this sense He came not to destroy the Law but to fulfill it that is he came not to destroy it with out fulfilling it in his own person he hath destroyed it unto the person of every beleever Rom. 10. 4. One distinction well heeded and rightly applied will clear the whole point concerning the abrogation and obligation of the moral Law under the New Testament The Law may be considered either as a rule or as a Covenant Christ hath freed all believers from the curse and rigor of the Law considered as a Covenant Rom. 10. 4. â—ut he hath not freed them from obedience to the Law considered as a Rule D. Sanders on 1 Pet. 2. 16. Believers are freed from whatsoever in the Law is hurtful unprofitable burdensome e Christ as Mediatour was subject to the moral Law Rom. 8. 13. Gal. 2. 11. 4. 4. The Law requires as perfect obedience of us as of Adam in innocency under the danger of contracting guilt though not of incurring death This opinion carries Libertinism and Familism in the womb of it if the Law have nothing to do with me what ever I do I do not sin Jam. 1. 23 24. The Law is a Judge by 1. Condemning the sinner passeth the sentence of death upon a man Rom. 7. 9. 2 Cor. 3. 8 9. Hos. 6. 5. 2. By holding a man under this conviction and self-condemnation Gal. 5. 22 23. Lex est career spiritualis verè inferuus See Rom. 8. 15. 2 Tim. 1. 2. Job 13. 26. f The Lord for brevity and our infirmity sake nameth only in every Commandment either the most horrible sin forbidding it or else the most singular vertuo commanding it Rom. 6. 17. 7. 14. Psal. 119. 167. 1 Chron. 29. 14. g M. Perkins on Jude v. 1. He that keeps one Commandment because God enjoyns it will keep all the rest because the same authority enjoyns all Psal. 119. 6. Integrity and sincerity is the scope of the Law Deut. 5. 27. The substantial duties of the first Table are greater then the substantial duties of the second Table as love of God then love of my neighbour and my father but the substantial duties of the second Table are greater then the ceremonial duties of the first it is better to save the life of a beast then hear a Sermon h Praecepta affirmativa obligant semper sed non aâ— semper negativa semper ad semper say the Schoolmen Josh. 6. 4. Gen. 22. 1 2. 1 King 20. 27 35. 1 King 11. 30. Judg. 3. 20 21. 11. 1 2. Isa. 20. 2. Fines mandatorum sunt diligenter observandi ex causis dicendi habenda est intelligentia dictorum Hilarie Matth. 5. 33 34 35 36. The end of every Commandment saith the Apostle is love out of a pure heart the immediate end of the Commandments of the first Table love to God of the second love to my neighbour 1 Cor. 13. per tot The Law by some one particular or part meaneth the general and whole as an Idol is put for any means of false worship Parents for all betters Killing for any hindering of life Thou for every one or none Estey upon the Command Josh. 6. 18. 7. 1. 22. 13 14 17 18. Psal. 34 3. Levit. 19. 17 1 Sam. 15. 28. 1 Sam. 3. 13. 2 Sam. 13. 28. 1 King 21. 19. Exod. 19. 6 7 8. 20. 1. Mat. 19. 17 18 19. 1 Tim. 4. 7 8. 2. 2. 2 Pet. 3. 11. Matth. 22. 37. Jansen Harm Evang. c. 81. Chemnit Har. Evang. c. 105. Luk. 10. 29. Gal. 6. 10. Mic. 2. 10. Rom. 1. 29. Mat. 5. 45 46. Greenham For the order of the Commandments it we account from the fiâ—st to the last they are of greatest perfection which are last described and he who is arrived to that severity and dominion of himself as not to desire his neighbours goods is free from actual injury but vices are to take their estimate in the contrary order he that prevaricates the first Commandment is the greatest sinner in the world and the least is he that only coveâ—s without any actual injustice D. Taylor of the life and death
far forth as children transgresse not any of Gods commandments in obeying their parents they ought to obey Rom. 1. 30. 2 Tim. 3. 2. Titus 1. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 13. 13. Ever the blessing or curse of the parents hath a prophetique power joyned with it Flores Regij by King Iames Deut. 27. 16. The punishment which by the Law was appointed to disobedient and rebellious children was a publick shameful death Deut. 21. 18. to 22. Parentis effigiem filo corporis exprimere hoc omnibus cum aliis commune est virtutes patrum tam rarum natis est exprimere quam patribus virtutum suarum ac morum exempla suis relinquere posse Jos. Scalig. Epist. Christoph. Augustino Puteanis Postquam ex parentum consensu vel expresso vel tacito in sua potestate sunt constituti tum patria potestas propriè sic dicta cessat quamvis nunquam cessare possit debitum gratitudinis observantiae pietatis filialis Ames de consc lib. 5. c. 22. The four Cardinal duties of a parent are prayer admonition example correction a Gen. 22. 2. b Gen. 25. 28. Ibid. The childe set at liberty makes the mother ashamed Prov. 29. 15. See Dr. Gouges Domest duties on Ephes. 6. 4. Deut. 6. 7. See 2 Tim. 3. 15. and Master Baxters Saints Rest. part 3. See Dr. Gouge ibid. sect 46 47. Discant hic matres se debere per se suas proles nutrire lactare natura enim hoc illis onus imposuit Hinc Mammillas ubera veluti lagâ—nulas quasdam ad proles nutriendas aptas illis largita est Plin. l. 28. c. 9. scribit lac Maternum esse utilissimum naturae prolis convenientissimum Vide Aul. Gell. l. 12. noct Attic. c. 1. Scribit Lampridius Titum filium Vespasiani Imperatoris toto vitae tempore adversa valetudine laborasse eò quòd à nutrice infirma lactatus esset de Tiberio quoque Caesare fertur quòd fuerit magnus potator quia nutrix ipsius talis erat secundò ex eo quòd filius non lactetur à propria matre sit ut mater filium filius matrem minus amet Vnde naturalem parentum ac filiorum amorem majorem videmus in communi plebe quam in familiis nobilium quoniam ferè nobiles foeminae infantes suos per nutrices lactari curant à Lapide in Gen. 21. 7. Origo vocabuli servorum in Latina lingua inde creditur ducta quod hi qui jure belli possent occidi à victoribus cum servabantur servi fiebant à servando appellati quod etiam ipsum sine peccati merito non est Aug. de civit Dei l. 19. c. 15. Servitus conditionalis usualis See Ephes. 6. 5. Coloss. 4. 22. 1 Tim. 6. 2. Tit. 2. 15. Prov. 10. 26. See Dr. Willet on Exod. 21. Quest. 8. 9. Dr. Gouges Domestical duties on Ephes. 6. 5 6 7 8. Servants must obey their Masters but in the Lord and therefore the Apostle ever joyneth some clause of restraint Col. 3. 22. Ephes. 6. 6. 1 Cor. 7. 15. A servant is not sui juris must do his Masters work is a living instrument in the hand of another 1 Pet. 2. 18. Servus non est persona sed res saith the Civil Law one describes him thus A servant is a person that yeelds himself to the command of a master and submits to his authority to do his will Rom. 6. 16. So the Centurion describes a servant Matth. 8. 9. Psal. 101. 6 7. 1 Tim. 3 4. See Dr. Gouges Domest duties on Ephes. 6. 9. Naamans servants called him Father Deut. 15. 13 14. See Dr. Gouges Domest duties part 2. Without their union of hearts their uniting of bodies and states will be a death Ephes. 5. 25. Love is such a natural property of that relation that God to shew his affections to his Church when he would comfort her saith that he is her husband See a rare example of wively affection Speed in Edw. the first p. 542. 1 Cor. 7. Not beauty wit wealth kindnesse received these things may alter Matrimonial love that is such as beseemeth that neer knot and conjunction Where the bond is closest the love must be strongest His soul must rest it self in her as the onely woman under Heaven for him and hers upon him as the onely man under Heaven for her Prov. 5. 19 20. As if he had said If thou do not love thy wife thou wilt look after Harlots or at least art in danger so to do * Religio à religando Gen. 2. 18. It is not said a help onely for so are the living creatures and therefore called jumenta à juvando but a fit or meet help In the Original it is before him and with a note of similitude as before him that is answering to him Prov. 31. 1. The wives relation-grace is subjection in the Lord the Apostle twice or thrice cals for this subjection and obedience 1 Pet. 3. 5 6. 1. This is there made the great ornament 2. The Apostle shews there the benefit of this subjection The titles and names whereby an husband is set forth do imply a superiority and authority in him as Lord 1 Pet. 3. 6. Master Esth. 1. 17. Guide Prov. 2. 15. Head 1 Cor. 11. 3. 1 Pet. 3. 2. Sarah called Abraham Lord. Ephes. 5. 24. 1 Cor. 11. 7. 1 Cor. 14. 25. Men are commanded to receive them in the Lord to hold them in reputation to know them as over them in the Lord to esteem them very highly in love for their works sake to hold them worthy double honour and to obey them Phil. 2. 29. Ministers must be faithful in their Calling Faithfulnesse is a constant and diligent performing of all the parts of the duty of a Minister from the right grounds and for the right ends sincerely because God requireth and for his glory and the salvation of the people It was a wonderful thing in Paul 1 Cor. 4. 4. that he knew nothing by himself that is no notorious defect in regard of his Ministry He should have Thummim integrity of life as well as Urim light of learning It was said heretofore Stupor mundi Clerus Britannicus The wonder of the world is the Clergie of Britain 1 Tim. 4. 13. Ieroboam made the basest of the people to be Priests 1 Kin. 12. 31. 13. 33. and some would make the Priests to be the basest of the people Prov. 24. 2â— 1 Pet. 2. 17. See Tit. 3. 1. Rom. 13. 5. What one doth for conscience sake he should do willingly A great burden lies on the Magistrate Unicus tantum est subjectus in civitate Magistratus Luth. Psal. 82. 5 10. Zach. 7. 4. Acts 4. 19 20. Iulianus Imperator quamvis esset apostata habuit tamen sub se Christianos milites quibus cum dicebat Producite aciem pro defensione Ecclesiae obediebant ei cum autem diceret eis Producite arma in Christianos tunc