Gratiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graces for them in this life and Elysii campi the Elysian or pleasant fields in the life to come to the square of the paradise in the Scriptures For those that had done evill he had 3. Erinnyes Furies to punish them in this life and Tartarus Styx and Cocytus c. a place of trouble and lamentation Hell according to Tophet or Gehenna in the Scriptures Esay 30.33 Matth. 5.22 Now then for the law of Moses Object this question may be made If that they had the law written in their hearts before what need God have delivered it in tables of stone Answ Because the former law it was but in shards being whole in paradise Answ for Adams fall broke it in pieces So after these shards were broken smaller and smaller i. the light of nature grew dimmer and dimmer The fathers compare the breaking of the first table to the breaking of nature so that these shards could hardly be put together again Therefore because writing in the heart would not serve but decayed it was necessary it should be written in tables of stone and set before our eyes that they seeing it might againe be brought to their hearts Now then we are to see how it came to be thus that this first law i. the law of nature became to be dimmer and dimmer The reasons be three 1. that men did themselves what they could to blot it out Noluerunt intelligere rationem they would not understand counsell How the law of nature came to be dimmer and dimmer They had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because they had done evill and consulted with their hearts and their hearts told them they did evill they would no more consult with their hearts facti sunt homines fugitivi à corde suo They were made fugitive from their owne heart Saint Augustin saies quisque malus est fugitivus cordis sui that every wicked man was a fly-away from his owne heart Therefore it was expedient that flying from their hearts it might runne into their eyes that so they might be brought to their hearts againe unde fugerunt from whence they had fled 2. Because as Christ saith there ranne a superseminator a sower-over-againe i. The divell he was very busie to sow his tares in their hearts i. false principles as Vos ipsi agnoscite eritis dii Know ye your selves and ye shall be as Gods and such like So that this Cockle overgrew the wheate and choaked it up cleane Therefore it was good this seed should be sowne againe and so that it should not corrupt i. that it should be delivered in tables 3. The punishment of God because he would punish them with blinâ—nesse August 1. Confess 18. Lege infatigabili spargit deus poenales caecitates super illicitas cupiditates God by an infatigable law poures out penall blindnesse upon unlawfull lusts Therefore when men would not cherish their light it pleased God to send on them the spirit of giddinesse and slumber What knowledge they had anâ—edictum est is said before For their practise first in respect of God Tâ—is is a great thing that moved them to take sharpe revenge of God Whatsoever they found out or understood they attributed it to their own industry Rom. 1.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they professed themselves to be wise And therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they became fooles not acknowledging that all came from God i. That little light they had they attributed to themselves and yet The planter is nothing nor the waterer but God that giveth the increase 2. In respect of God whereas it is sure that every actions goodnesse is from the end All their good deeds were either to an evill end or to no end at all As the Epicures would have all things to be done for pleasure the Platonists Propter praxin politicam for politicke or civill action the Stoicks Officium propter officium or propter virtutem omniaâ—non propter gratiam Dei duty for duty or all for vertue not for the glory of God But we know that officium is propter quiddam altius officio duety is for somewhat more sublime then duety namely the glory of God and God saith Gloriam me im alteri non dabo my glory will I give to no other and they robbed God of hiâ— glory 3. In respect of God Whereas God is no lesse offended with the breach of the first table then of the second yea sometimes more they set downe great punishments for adultery theft c. such offences as are committed against them but when they came to blasphemy and Gods injuries there is either no punishment or very little for they thought that it did not touch them which they should have set most by namely Gods honour 2. In regard of men 2. In respect of men For the second table the duties of parents and children men grew so unnaturall that they sacrificed their owne sonnes and daughters to divels children undutifull unto parents and they had their Corban for it that a man might neglect his duty to his parents if he bestowed a gift upon the Church For stealth it was no robbery in Sparta the law bare them out in it Tu quoque fac simile thou also doe the like For adultery they had their vagae libidines wandring lusts and their abominable feasts and stewes 3. In regard of themselves 3. In respect of themselves they had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their drinkings drunkennesses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 drunkennesses even after they had sacrificed so much that as Augustine saith they did bibere mensuras sine mensura drinke measures without measure And it was a commendable thing among them therefore no marvell that God so plagued them with darknesse since they so abused the light therefore mans heart being an evill custos keeper of the law Ignorantia poena peccati subsecuta est Ignorantia poena peccati Ignorance a punishment of sinne ignorance the punishment of sinne followed after anâ— they cannot defend themselves si interrogentur à cogitationibus suis if their owne thoughts should accuse them Then came in Moses his law Exod. 3.18 the first tables were wholly Gods worke written with his owne finger which beareth a signe of the law of nature but after it was broken into fragments Necesse fuit legem dari quo tempâ—re dabatur It wâ—s necessary the Law should be given at that time it was given Moses made it new hewed out the stone wrote them himselfe and ever since delivered by the ministery of man It was necessary that the law should be given at that time that it was given for two respects 1. Si nunquam caruissemus if we had never wanted it we should have beene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicentes boasting creatures 2. If it had beene given to all Nations Quo quis nunquam caruit â—d fibi attribuit What a man
liberorum officia 2. The second between Father and Sonne And this is from the second mutuall duties of this duty there is also two ends First to the end that there may be proles sancta that they may teach their children and againe they theirs c. Psal 78.6 And secondly Pro. 17.6 Ut sint corona patrum their Fathers crown a comfort in age Psal 127. that through them they may not be ashamed 1. The first duty of Parents to Children is in begetting them marke here the manner of the generation of the most excellent servants of God Isaac and Jacob were of the Promise Joseph in the affliction of his Father Gen 30. Samuel in the lamentation of his Mother Solomon when David was cast downe with the death of the other child Psal 31.18 The Fathers say Non tam generatio spectanda est quam regeneratio in this act we are not so much to look after the generation as the regeneration of our children Neither is this duty to be performed with a brutish appetite but by sanctifying themselves to the propagation of Gods Church Because that there are whole Generations of evill Proverbs 30.11 12 13 14. And for this duty the duty of a childe cannot answer Ephes 6.4 he hath begotten me Offic. liberorum but it is impossible I should doe so much for him therefore as wisedome speaketh Eccles 3.18 They must be honoured be they never so base as Mat. 12.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 15.29 the Prodigals elder brother stileth himselfe his Fathers servant Yea 2 Sam. 14.33 wicked Absalom could doe this bowing down to the ground so Solomon in his royall estate to his Mother If then any refuse them or be ashamed of them Prov. 10.6 30.10 look on them with a scornfull look as Cham Gen. 9.22 this is to be accursed But if any come so far as Pro. 20.20 to curse them he is filius mortis he must die for it Levit. 20.9 Exod. 21.15 It is as much as murther to hold up the hand against them The second duty of Parents to their children is Ephes 6.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to nourish them being begotten And herein if Exod. 21.22 23. the child be hurt to death or Gen. 21.11 forsaken of his Parents or neglected 1 Kings 3.19 or hurt as Mephibosheth 2 Sam. 4.4 all these are great offenders For 1 Tim. 5.9 we must nourish them as our selves and not against nature give them a stone Mat. 7.9 The third duty of Parents is 1 Tim. 3.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bring them up that is continually to nourish them 2 Tim. 1.4 Deut. 21.15 laying up for them and dividing the Inheritance And if there be no inheritance then that which Augustine saith differeth nothing therefrom they are to provide them such Trades as every one is fit for as Jacob espied in his sonnes Gen. 49. particuler inclinations and the choisest of them they are to dedicate to Gods service 1 Sam. 1.11 And to answer this The sons duty is Offic. filâ— Pro. 17.13 Remuneratio requitall Pro. 18.14 not to detract falsly from them as wicked children doe but 1 Tim. 4.16 to maintaine them and Mark 7.12 let Corban alone rather then they should want Such was Christs care of his Mother being on the Crosse John 19.26 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and as the Storkes carry the old ones that are worne with age upon their wings The neglectors of this duty are not onely to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without honour in the Common-wealth but sometime manifestly punished as Homer the Heathen could say But the duty of the godly is such as Joseph performed Gen. 50. to bury them after death Genesis 25.9 as did Jacob and Esau Gen. 35.29 4. Duty of the Parents 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they bring them up in Religion as Mark 2.6 If it were for goods wealth or honour we could be carefull and sorry of the contrary but in the LORDS cause we are lesse carefull and for the offending of him lesse sorrowfull But this is required of Parents as an especiall duty that we be made Christians by them in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Was Abrahams care Gen. 17.14 1 Cor. 7.14 Sanctifycation of children So Esay was so carefull of this that he tooke witnesse at the receiving them into the Church And when they are made members of the Church they must be instructed Prov. 22.12 Deut. 4.9 and 11.19 to make GODS Word knowne to them that when they come to heare it it may not be strange So did Abraham Gen. 18.19 and David 1 Chro. 28. and so did Pauls instructor 1 Tim. 3.15 5. Duty of Parents 5. Fifthly they must add to these Exemplum their example with due and fit correction for it is with a Childe as with the ground if untilled it is soone overrunne with thornes and nettles Prov. 24.32 and because didicit obedientiam ex eo quod passus est Prov. 29.15 The rod and reproofe give wisedome the Rod is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to put a soule into them and to lose the bundle of folly Pro. 21.15 for so Prov. 3.12 Qui non corrigit odit He that doth not correct his childe hateth him and Prov. 22.13 Non morietur si corrigas If thou correctest him he shall not dye This maketh against them which love over foolishly Yea there is a blessing for this correction Prov. 13.14 for it delivereth the soule and bringeth rest if it be with this condition Dum spes est Prov. 19.18 while there is hope while the bundle is not too fast bound This is Abrahams worke that every man must sacrifice the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the young and budding lusts of their children 6. Duty of Parents 6. Lastly a particular kinde of prayer and blessing which sanctifieth all the rest else all other meanes be cursed Gen. 17.10 and 49.48 1 Chron. 2.19 Childs duty The childs duty to answer all this is his obedience if he will not bring shame and discomfort he must be wise Prov. 27.11 Viz. such as mocketh not at good counsell Prov. 10.1 as also Prov. 6.20 Imitatio exempli We must imitate them in their good example as did Jacob. Againe subjection to discipline is also required which distinguisheth a naturall sonne from a bâ—stard Heb. 12.9 See the obedience and practise of this in indifferent things in the Rechabites Jer. 35.6 For it is an honour to them to referre our selves to their counsells So here is condemned such marriages and contraâ—is as the Parents consent not too Numb 30. No vow can stand without their consent much lesse this and 1 Cor. 7.13 the father is said to give his daughter so the Sonne must be given also And the contrary to this was alwayes a note of the wicked Gen. 28.9 Secondly they doe not performe this obedience that are such as one described Deut. 21.18 19 20 21. which is truely thus translated Commessator or cauponarum frequentator
For teaching them as they are now taught This is warranted us before the flood Genes 4.3.4 Cain and Abel sacrificing must needs have learned of their Father this duty and a good argument that the Scripture was yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though some thinke that there can but probable conjectures be made before the flood ergo they reason probably that say that the worship of God could not have continued 2. After the flood to Abrahams time there was no other way of propagating Religion then by the delivery of the parents to their children though some thinke that Sybils verses were nothing else but the sum of those doctrines which the parents delivered to their children Vsque adeo placuit Deo catechesis Abrahae ut ei revelata sit legis Evangelii summa So was God pleased with Abrahams catechising that the sum both of Law and Gospel was revealed to him 3. In Abraham that the Scripture beareth him witnesse that hee taught his family in the waies of the Lord Gen. 18.17.19 Shall I hide from my servant Abraham that thing which I doe 19. For I know that he will command his family and his houshold after him that they keep the waies of the Lord to do righteousnesse and judgement that the Lord might bring uâ—on Abraham that which he hath spoken unto him What he taught it is evident by the summe of the Law delivered unto him by God Gen. 17.1 Ambula coram me esto integer walke before me and be thou perfect As by the summe also of the Gospell Gen. 18.18 as also Gen. 22.18 And in thy seed shall all the Nations c. be blessed because thou hast obeyed my voyce The effect of Abrahams catechising The fruit and effect of his catechising 1. In his sonne Isaac Gen. 24.63 And Isaac went out to pray in the fields towards the Evening 2. In his servant 1. He beginneth with prayer before his businesse Gen. 24.12 2. He endeth in prayer and thanksgiving for having good successe in his businesse Gen. 24.27 3. His care and faithfulnesse in performing his Masters businesse Vers 33. in that hee would not eate before he had shewed his message And thus it was before the Law was written 4. In the Law Deut. 6.7 So soone as the Law was given God commanded that they should teach it their children In the same place foure duties mentioned writing speaking sharpening binding of which this often rehearseing or sharpning is the chiefest The speciall lecture of the Law According to the Rabbins And among the Rabbins this is the speciall lecture of all the five Bookes of the Law Num. 15. Deut. 11.19 The practise of this commandement in David Psal 34.11 And as Salomon testifieth Prov. 4.4 that he was his fathers sonne tenderly beloved of his mother and absolutely catechised of David his father 1. Chron. 28.9 and 19. David before all the people directeth his sonne Salomon Salomon in his nine first Chapters of his Proverbes instructeth his sonne Rehoboam 2. King 12.2 Joash the yong King instructed by Iehoiadah After the captivity because there are no monuments in the Scriptures we must relie to Iosephus and his writings Yet in the third verse of the story of Susanna she is said to have beene taught of her parents in the Law of Moses Iosephus testifieth that between Christ and Antiochus time and the restoring of the captivity there was never under foure hundred houses of catechisings of expounding the Law called in the Talmud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 places for the Law 5. In the Booke of antiquities of the Jewes is recorded that there was an act made at Ierusalem that when their children were thirteene yeeres old they should be sent to catechising to which Paul seemeth to have some relation Rom. 2.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being instructed out of the Law 6. In the Christian Church it is commanded Eph. 6.4 that parents should not onely enter their children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bring them up in the nurture and admonition of the Lord. 1 Cor. 14.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that I might teach others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The party to be catechized For the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or persons to be catechised we have warrant in three notable persons 1. Theophilus Luke 1.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein thou hast beene instructed 2. In Apollos Acts 18.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this man was instructed in the way of the Lord and being fervent in the spirit 3. Timothy 2. Tim. 3.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and that from a child thou hast knowne the holy Scriptures which are able to make thee wise unto salvation Galat. 6.6 mention made both of the Catechiste and Catechumenos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let him that is taught in the word communicate unto him that teacheth in all good things After the Apostles time the first of any fame was the Evangelist Marke Catechist at Alexandria after him Palemus after him Clemens Alexandrinus after him Origen after him Cyrill of Ierusalem then Gregory Nicen his Catechisme Athanasii synopsis sanctae scripturae his inventory of the sacred Scriptures Fulgentius Augustines booke de rudibus catechisandis of catechising the ignorant De gratia Dei of the grace of God foure bookes de symbolo the Creed De fide ad Petrum diaconum of faith to Peter the Deacon In the Fathers time it may appeare by the sixth Canon of the Councel of Neocesarea by the sixth seventh Canon of the Councel holden at Toledo in Spaine 2. The Councell of Braccharie i. of the fourth of Toledo 24. Canon As it appeareth in the councell of Cullen Synod of Osburge 8. ch 24. sect of the councell of Trent 6. ch No more mention of this till the time of Luther which because it did greatly further religion the papists renewed and commended the effect and fruit Egesippus testifieth that by the diligent instructing of the Church there was no knowne common wealth in any part of the world inhabited but within 40. yeeres after Christs passion received a great shaking off heathenish religion The same may be seene in the most wicked Julian the Apostat the subtillest enemy that ever the Church had who the easier to roote out religion suppressed all Christian schooles places of catechising c. and if he had not beene as a cloud that soone passeth away it had beene to be feared lest within a short time hee had over-shadowed all religion Now when catechising was taken from the Church it was all overspread with ignorance The papists acknowledge all the advantage the protestants have gotten of them to come for that they began sooner to catechise And it is to be feared that if ever they get advantage of us it will be by reason of their exacter catechising then ours The Reasons of the continuing of catechising 1. The reasons why it hath beene thus continued illud Christi
Reddes rationem that of Christ Thou shalt give an account and every one will give morâ—â—ttention to that which he knoweth he shall after give account for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Because we are all bound to give account of our faith 1 Pet. 3.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ready alwaies to give an answer to every man that asketh you a reason of the hope that is in you Oportet reddere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non stultam vanam inanem opinionem you must render a reason not a foolish and vaine opinion Therefore it is best to render a reason before Agrippa our Countreyman before we come to Caesar Forasmuch as Christ is become not onely our King and Priest We must be Prophets Our prophecying in foure things but also our Prophet we must become Prophets Our prophecying must stand in these foure things 1. In examining the doctrine that we heare 1 Iohn 4. 2. In examining our selves before the word and Sacraments 1 Cor. 11.28 2 Cor. 13.5 3. In admonishing our brethren which we cannot doe without catechising Rom. 15.14 and able to admonish one another 4. Forasmuch as when we are children we doe imbibere errores drinke in errors We must learne to put them off while we are children and have truth in their place The fruit of the first that knowing that judgement waiteth for us we may be carefull of our duties and so to practise them Of the second Forasmuch as we see of the Church in all ages that it is a thing especially commanded of the Lord we must know that those houres which we bestow on this exercise we bâ—stow them on a thing most pleasing to God Veniendum ergo alacriter cum venerimus ita nos gerere oportet ut decet scilicet ut arrectis auribus intentis animis auscultemus We must therefore come cheerfully and when we come so behave our selves as it becometh namely we must heare with attentive eares and earnest hearts Paul asketh the Romans some fruit of their former life Paul Rom. 6.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What fruit had ye then in those things whereof ye are now ashamed and secondly in the 22 verse he setteth the fruit downe to be holinesse of life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto holinesse And the heathen wisheth us in all our actions to aske this question Cui bono to what good admonishing us to enquire what good commeth to us by our exercises Even that which Paul setteth downe 1 Tim. 4.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For bodily exercise profiteth little but godlinesse is profitable unto all things having promise of the life that now is and of that which is to come In this life the fruit length of daies as Deut. 11.21 In the life to come John 17.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eternall life Having seene the fruit we are to take care that those houres which we spend in this exercise we mispend not least we be deprived thereof For as in naturall philosophy it is a great absurdity ut quid frustrafiat that any thing be in vaine and in morall ut sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vaine desire In divine things much more Ne frustra audiamus Let us not heare in vaine 1 Cor. 15.14 Paul useth no other argument to prove that Christ is risen then that else his preaching and their hearing should be in vaine Gal. 2.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I went up by revelation and communicated unto them that Gospell which I preach among the Gentiles but severally to them which were of reputation Ratio the reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest by any meanes I should run or had runne in vaine 2 Cor. 6.1 as he desired the Corinthians that they received not the grace of God in vaine so wee are to looke that we heare nothing in vaine least we be like those Ier. 6.29 that let the bellowes burne and the lead consume in the fire and the founder melt in vaine The word of God not in vaine in respect of it selfe The word of the Lord is not in vaine either in respect 1. of it selfe 2. Preacher 3. hearer In respect of it selfe it cannot be in vaine Esa 55.10 11. As the raine and snow commeth from Heaven and returneth not againe but watereth the Earth and maketh it to bring forth and bud that it may give seed to the sower and bread to him that eateth 11. So shall my word be that goeth out of my mouth it shall not returne to me voyd but it shall accomplish that which I will and shall prosper in the thing whereto I send it therefore by every hearing we are either bettered or hardened 2. Neither in regard of the preacher And as the word in respect of it selfe cannot be in vaine so neither in regard of the preacher Esay 49.4 I have laboured in vaine I have spent my strength for nothing but my judgement and worke is with the Lord. It is also warranted Luke 10.6 If the sonne of peace be there your peace shall be upon him if not it shall returne to you againe More plaine 2 Cor. 2.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are unto God a sweet savour of Christ in them that are saved and in them that perish Great care then is to be taken how we behave our selves in hearing 3. Pars. The third part Venite auscultate come and hearken It s the manner of the holy Ghost to comprise many things in one word In the first required presence to come the beginning of Christs obedience Psal 40.7 8. Then said I loe I come c. The action Psal 122.1 I rejoyced when they said unto me we will goe into the house of the Lord. Esay 2.2 3. And many people shall say come let us goe up to the house of the Lord c. And the Hebrew proverbe is Blessed is he that dusteth himselfe with the dust of the temple alledging the Psal 84.10 For a day in thy Courts is better then 1000 otherwhere The cause of our comming Because it is to be feared lest wee concurre with those Esay 29.23 that came rather for feare of disfavour or mulct then for any godly respect to such the Word shall be as a sealed booke that shall not be opened Therefore though all mens censure were removed and it were free for us to come or not to come yet are we so to be affected seeing the Lord hath said venite come in respect of God The Centurion Matth. 8.9 saith that they which were under him when hee called them came c. Therefore it is but a small service which we doe to the Lord in comming The people made three daies journey after Christ into the wildernesse Act. 20. Paul prolonged his speech till midnight but our comming and attention is but small to these Psal 105.31 34. Grashoppers Flies Lice Caterpillers come at the commandement of the Lord therefore if we come behind these unreasonable creatures we shall not need
is 1 Ioh. 2.27 that God will supply the inward annointing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the anoynting which ye have received of him abideth in you and ye need not that any man teach you but as the same annoynting teacheth you in all things and is truth and is no lie So there shall be no defect on his part we must looke to our owne duty whether we be willing or no and it appeareth by the Commandement laid upon us that we are not willing for a good man that 's willing is a law to himselfe but we have a Commandement to provoke us to knowledge In which as in every Commandement we consider 1. That that 's commanded 2. That that 's forbidden The affirmative and the negative The affirmative there is first cōmanded knowledge and not every knowledge Quia hic praecipiatur What here commanded but that which is Col. 3.16 a plentifull and rich knowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A rich measure so great as we can attaine unto for our vocation Non solùm scire sedetiam bene scire Not onely to know but to know well Neg. 2. things forbidden The rule in divinity is Peccatum est non tantùm appetitus malorum sedetiam desertio meliorum Sin is not only a desire of evill things but also a forsaking of better Ignorantia Ignorance The common accusation of the papists is Ignorance is the mother of devotion Rationes contra ignorantiam Reasons against ignorance So where fulnesse is commanded we must not only not be empty but full also not only emptinesse is forbidden but also scarsity Therefore 1. ignorance is forbidden 2. A light knowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fleeting knowledge a superficiall skill For ignorance the Church of Rome is charged for justifying of it though it cannot be found that they are patrons of ignorance but only faulty in the 2. part If any thinke ignorance justifiable let this perswade him to the contrary 1. A sinne it must needs be else as it is Levit. 4.2 there should not have beene a sacrifice for it yet there if any had offended through ignorance a sacrifice was cōmanded to be made for him And Psal 79.6 If it had been a light offence David had made a very uncharitable prayer to God that he would powre out his vengeance on them that know not his Name Powre out thine indignation on the heathen that have not known thee and upon the Kingdomes that have not called on thy Name It s not only sin but also the cause of sin cause of punishment for sin 1. It s cause of sin as Hose 4.1 he saith that the Lord had a controversie with the inhabitants of the Land for that there was no mercy and the reason of that was because there was no true dealing and the reason of both these was because there was no knowledge of God And streight after he telleth them of their destruction for it So Ro. 3.17 when he had shewed all the enormities of the heathen his conclusion is because the way of peace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have not known 2. It s the cause of punishment for sin as Esa 5.13 he saith that the captivity of Babylon was because they wanted the knowledge of God And it s not the cause of punishment but as its the cause of sin and that is set forth to us in Pro. 14.22 Do not they erre that imagine evill There is no sin but there is an error therefore planting of perfect knowledge would be a cutting away of many sins and Aug. saith Non erratur nisi ignorantia There is no sinning but through ignorance Doth not Salomon say Do they not all erre that work wickednes Therfore that sin may be diminished knowledge must needs be planted Ignorance is by the learned made threefold 1. That which they excuse Ignorantia 3◠Ignorance threefold and think God regardeth it not Act. 17.30 That God did wink at the times of ignorance i. marked them not They use to call it an invincible ignorance and its first in children before they have the use of reason And 2. in those that want the use of reason that are borne and continue so And 3. in those that by disease or any such thing are bereft of the use of it and that ignorance they say is not imputed to them They adde a fourth also i. where the means cannot be had But if a man having the love of God in the heart set himselfe to seeke he shall be sure to find them God hath even by revelations made them known even to those men that have made a conscience of keeping the rules of nature The other kinds are faulty 2. The 2. is affected ignorance David saith Ps 36.3 Noluerunt intelligere ut bene agerent They would not understand that they might doe good And it s in those specially that are skilfull that know that they are in a sin and are not willing to come out of it They doe quasi nectere sibi quaestiones they draw one question in the necke of another that they do not know a definition of it Aug. saith well of them Vbi non est dolus in inquisitione ibi non est peccatum in inventione Where there is no deceit in the inquisition there is there no fault in the invention Many would come to him and aske him many questions and tell him that they could not finde any reason in that that he affirmed to have no darknes at all nor hardnes in it and he would say dolose quaerebas dolose inveniebas you did inquire deceitfully ye did find deceitfully This is the conclusion when a thing is made plain unto us and we will not have it plaine and so not see it we fall into this kind of ignorance The 3. they call supina ignorantia retchlesse and carelesse ignorance the cōmon fault in these daies This is when a man habet à quo discat non vult discere hath from whom he may learn and will not learn And as in these times when almost the whole Land are guilty of it if they be ignorant so if it be in the springs of knowledge it is most retchlesse ignorance It s in those that either through negligence or slothfulnesse to know or through shamefastnes to enquire will not know And this for ignorance 2. The other is light knowledge Light knowledge which is full now in our daies contrary to that rule of the Apostle Ro. 12.3 God hath dealt to every man the measure of faith And that measure of faith is expressed Col. 3.16 Let the word of Christ dwell in you richly in all wisdome Not only the whole absence but the absence of the measure of faith is condemned When a thing is commended to us in a measure not only the not having of it at all but also the not having of the measure is a fault And not only that but it s also required that according to our yeeres our
for we have no warrant that our other studies shall be sanctified unlesse this be first that shall after sanctifie the other So that it is necessary in all things For this attaining of knowledge as it must have his course so it must have a space of time and diligence withall the one without the other is nothing Time Psalm 46.10 vacate videte To attaine knowledge 1. time 2. dâ—lâ—gence must be used be still or take time and know that I am God They must be at leisure that they may know It will not be had at certaine times 1 Cor. 7.5 his counsell is to the man and wife not to come together for a time that they might 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 give themselves 1 Time To leave the use of the bed that they might vacate melâ—ori attend better things or be at leasure to prayer and fasting and by an argument à majore if we should abstaine from indifferent things then from other things that are not indifferent This Act. 17.21 of the Athenians howsoever other businesse fell out that they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spend their time which is more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be vacant to tell or heare of novelties then we may be ashamed that this hath not wrought that in us which it did in them For Diligence Augustines rule for this is strange 2 Diligence but it may be the rule till a better come Satis reputatur quis facere cum tantum facit pro Deo quantum facit pro mundo Ier. 4.22 For my people is foolish they have not knowne mee they are foolish children and have no understanding they are wise to doe evill but to doe good they have no knowledge Media cognitionis adipiscendae we then discharge our duty to God-ward when we are as industrious in his service as we are for the world If we bestowed but asmuch diligence on Gods statutes as we doe in the penall statutes of a Prince as 6. Micah 16. for the statutes of Omri are kept and all the manners of the house of Ahab ye walke in their counsels then we might come to some knowledge Jer. 4.22 if that paine that we take to doe evill and to deceive we would take to study the Law and to learne the Commandements of God he would not complaine of us as he doth that we perish for want of knowledge Now to the pointe the necessarie meanes First there is required prayer wisdome and knowledge Jam. 1.5 must be asked of God in the 8. Wisd v. 21. Solomon makes it a point of wisdome first to know how to come by wisdome c. 9. he makes his prayer to God for it as also 1. King 3.6 Solomons prayer for wisdome is set 10. v. that which is more that God tooke great pleasure to be desired it and this is the first meanes Secondly the other are set down Deut. 6.6.7.8.9 i. first that wee should bring it into the heart which is past the braine for this First thou shalt whet them i. our catechising or the first principles must be had perfectly How wee shall come by it it is set downe Rom. 10.17 an ordinary meanes hearing and repeating Talking of it which signifieth to conserre Writing and in that included reading which are fruitfull with other and alone A binding of them before our eyes and upon our hands not now used but the fathers interpret the having before the eyes Meditation which doth as it were put it before the eyes and for the binding it on their hands as in Physick there is a rule per brachium fit judicium de corde that the straints and veines come from the heart to the hand so it is in divinity by the arme is practise and exercise meant and this is to binde it on the armes it is a good way to make aconscience of the practise of that wee know Quod datur oranti quodaperitur quaerenti id exerce see that thou exercise and put in practice those gifts and graces which thy prayers have obtained of God Bernard But the contrary practising bringeth forth poenales caecitates for illicitas cupiditates penall blindnesse for unlawfull desires No knowledge to the knowledge of practise The heathen man saith that he that hath an habit of justice shall be able to say more of it then he that hath the perfect speculation of the Ethicks so the poorest man that hath practised his knowledge and is well practised in faith shall say more of the feare of God and of faith then the learnedest Doctor that hath not practised and so in all other things exercitium is signum potentiae and so signum scientiae Exercise is a signe of knowledge as well as of strentgh The signes of knowledge 3. Humility The next rule is of the signes of knowledge they are foure That is true that of the consequent the best rule is by the antecedent If feare want there can be no love if love want there can be no obedience The want of humilitie is a signe of no knowledge But specially that of humility Augustines prayer Domine Deus noverim te noverim me he adds they know not God if they know not themselves Vera scientia non facit hominem exultantem sed lamentantem True knowledge begets not pride but teares So the Heathen man saith Quod faciunt alii de aliis id ipse de se facit apud se Et inter sapiences sapientior qui humilior est That which other men would have others to doe that he exacted of himselfe And he is wiser then others that is more humble then others He that hath a conceit of himselfe can never come to knowledge 2. That which the Heathen give forth 2. Order and it is Aristotles in his Metaphysicks Scientis est ordinare he is a wise man that can order his doings to preferre eternall things before temporall c. But we doe contrarie it is a common order to put private profit against common profit and to preferre temporall things before eternall Therefore this is a signe that we have no knowledge 3. In the 1 Cor. 14.26 we must not be like those 3. Constanâ—ie 1 Cor. 15.58 that be children in knowledge that be carried away with every wind of vaine Doctrine and as Joel saith They are empty cloudes carried with the winde and like the waves carried with the tyde In our dayes there are more turning tempests by reason of the want of knowledge 4. That which was before alleadged 4. Practice No man doth against his certaine knowledge then if we knew God If wee practice not wee have but a foolish knowledge our actions would witnesse it If our knowledge were in heavenly things as it is in sensible we would not do against it but now we have but a pretie opinion in Divinity and therefore it doth not stay us 5. Lastly That we hinder not knowledge in others whether it
â—â—iplex Our love to God is mixt with feare for a three-fold reason 1. Reason The doctrine of feare sheweth plaine that it is vaine 2. Reason The reason why it pleased God when love commeth to command feare is threefold 1. that the vaine dreame of many spirits of error dreaming of a perfection in this life might be overthrowne Prov. 28.14 Beatus qui semper pavidus If any have perfection in this life he cannot fall if he cannot fall feare is superstuous but because we might know that during this life there is an unperfect perfectnesse therefore this feare is alwayes necessary 2. The children of God feele alwayes in themselves how feeble their faith how doubtfull their hope how cold and unsavory their prayers how slacke their repentance and how all the rest of the duties are weakened in them in some more in some lesse as the Spirit in measure more or lesse communicateth to them as they did in David yet if feare remaine we shall recover our selves to God againe and he that loseth it not Prov. 28.14 his heart shall never be hardened there is a good preservative for the heart Though all other duties be failing yet if this tarry there shall come no despaire Bernard saith In veritate comperi that he knowes the truth of it by experience that for the keeping recovering assuring of the vertues and duties that God hath commanded there is not a more profitable rule then to feare while the grace of God is present with us The Fathers Custos omnium virtutum est timor Feare is the guard of all other vertues and when that is once departed then there is nothing left but to feare and never rest till we have made our selves fit for the receiving of it againe knowing this quia si deficit illa deficis tu if once thy feare decay thou decayest with it and when we have recovered it then to feare lest we should lose it againe for feare of relapse will make us more circumspect Jerome calleth it Custodem omnium virtutum the preserver of all other vertues 3 That this excellent duty love 3. Reason the effect of this feare might not waxe carclesse Cant. 3.1 Love fell asleepe with her beloved in her armes and her beloved was gone so if there be not a mixture of feare with our love it falleth asleepe and waxeth secure and so it loseth her beloved therefore that we may be sure we keepe love in our armes and keepe her waking there must be a mixture of feare with it So in these three Reasons feare is necessary even in our perfect estate And withall this wee see how that Solomon Prov. 1.7 as also David Psal 111.10 how they call it the beginning of wisedome As feare is the first so it is the last worke and thus is timor castus Col haadam This filiall feare the whole man or the summe of all The Negative part and Col haadam the whole man In the end of the Preacher the conclusion of all things Feare God and keepe his Commandements Prov. 14.27 it is called fons vitae the feare of the Lord is a well-spring of life c. Faith is the beginning of Christian religion as principles of sciences so feare is the beginning as the first worke so the other the reverent feare that is the conclusion of all things There is forbidden here first want of feare the effect whereof is hardnesse of heart and that is of two sorts and the first is a way to the second The first commeth of a false erroneous perswasion Eccles 8.11 Because sentence against those that set their heart on evill is not speedily executed the children of men they harden their hearts there goeth away feare and the conclusion of this is Psal 50.21 they will say to us God is like to us that will suffer men to do wickedly and let them goe unpunished whereas Rom. 2.4 they ought to have reasoned that God doth delay his punishment that we should not delay but be brought to repentance Prov. 29.1 If we delay and profit not by it his destruction will be sudden upon us By this meanes commeth it to passe which the Prophet saith Psal 36.1 that his heart giveth him that there is no feare of God before the eyes of the ungodly Gen. 20.11 as Abraham said there is no feare of God in this place therefore no care of the Commandements of God no care of duty According as thou art feared so is thy displeasure 2. So secondly because there must be still a proportion betweene the object and the power apprehending Psal 90.11 our feare if it be not according to the power of Gods wrath we shall not have so reverend an esteem of his judgements as we ought not that we can feare God as much as he ought to be feared Si contereremur usque ad pulverem though we grind our selves to powder though we should tremble till one bone fell froÌ„ another yet there is a measure Our feare must goe farre beyond mans tradition Esa 29.13 when a man is sure he feareth God beyond mens precepts Mat. 15.2 that he abstaineth from such things as mans law forbiddeth not nor punisheth if he goe no further then mans law his feare is short This then is the triall of our feare if we make the like conscience of doing those things which mans law doth not forbid as of those which both Gods and mans law do take hold of This feare is in respect of an object that is not to be feared it pleaseth God to punish the feare of man 2. wayes 1. In this life Psalm 53.6 2 Prov. 10.24 that whereas they give over the feare of God that which they most feare shall fall on them as Exod. 1. and 1 King 12.11 Againe as want of feare is forbidden so on the contrary to feare that we should not feare Psal 53. the reprobates have this for their punishment v. 2. Corrupt are they and become abominable in their doings v. 6. They were afraid where no feare was c. Trepidaverunt timore ubi not erat causa timoris So we see where superstition and the religion of God are mixed there is small account made of Gods feare that he hath set downe and of the other what man hath invented there is great feare of conscience So likewise Luk. 12.4 the feare of man is forbidden Revel 21.8 the fearefull that for feare have transgressed their portion shall be with the unbeleevers We have examples Pharaoh was afraid of the growing of the Israelites into too great a number and made edicts to kill the male children of the Israelites 1 King 12.27 Jeroboam feared the heart of the people would returne to their Lord Rehoboam if they should go up and do sacrifice in the house of the Lord at Jerusalem and therefore he made two calves of gold and so brought the people to Idolatry Mat. 2. Herod was afraid that hee should lose his Kingdome therefore
day and had reserved the other sixe to himselfe wee had no just cause of complaining But if hee had dealt thus liberally with us to grant us day for day wee should not have murmured but have opened our mouthes to prayse Him then the order hee hath taken now if we be not cleane voyde of good nature must needs content us in granting to us six and reserving to himselfe but one Wee see likewise GODS bountifulnesse with Adam Gen. 2. When hee granted him all the Trees in the Garden except one then presently the Devill was at him and upbraided him with GODS niggardnesse that he had not granted him all the Trees of the Garden may yee not eat of all the trees c. And so no doubt the Devill useth this pollicie now a dayes in this May yee not doe what yee will all the dayes of the weeke The consideration of this the great bountie of GOD. That wee cannot say but that wee are well dealt withall having granted to us two times and a time six dayes to his one time and consequently that wee bee carefull to give him his And that by this great liberalitie wee may learne to make him a better answer then Adam did and say as Joseph to his Mistris Gen. 39.9 All that is in the house my Master hath granted mee onely thee hath hee reserved for himselfe how then can I doe this thing So that our answer bee all the dayes of the weeke hee hath granted us onely one day hee hath reserved to himselfe how then can I bee so unkinde as not to let him have that Hee having granted so richly and largely And if not that then to paterne our selves by David 2. Sam. 12.5 hee being so richly provided for of GOD if that one sheepe the poore man hath he will not suffer but pull it out of his bosome so we if we cannot suffer that one sheepe but plucke it out of GODS bosome and make it common to our selves having many of our owne making it onus servile that because wee deale so wee are worthie a thousand times to bee the children of death And this is one first reason that might move us 2. The second is the greatnesse of the permission of GOD of these dayes one is permitted to thee to doe as that in Gen. 2. of all shalt thou eate there is not a necessitie Though one thing bee handled in divers Commandements as prayer was handled in the first Commandement as a part of inward worship in the second as a part of outward worship in the third as a sacrifice of the lippes and heere as it is an exercise of the Sabbath Where in there is an vneven proportion Hee hath but one to our six And therefore the seventh day to that one So that the vice of idlenesse of forbearing of worke is forbidden in the eight Commandement and so doeth Paul put it Eph. 4.28 to stealing is opposed painfull working So then this liberall permission of GOD wherein there is such an vnequall and vneven proportion if it bee broken wee are to bee charged of great wickednesse That that followeth And doe all thy worke The meaning of it is this that indeede GOD might have dealt with us as before hee might have made all our life to bee bestowed on musing of his will but hee is content to forbeare us and to spare us the rest of the weeke that in those dayes all our businesse might bee dispatched and none to bee done on His day As Nathan said to David So much have I given thee and more would I have done if this had not beene sufficient so certaine it is hee saw in his wisdome that this was sufficient Therefore hee willeth us to remember when it is a comming that wee may ende all according as the thing sanctified requireth Then in the tenth Verse there followeth another opposition which comprehendeth a second reason But the seventh day is the Sabbath of the LORD c. idest If as GOD hath permitted you sixe dayes so likewise Hee had made the seventh day yours to then in it yee might have done as in the other but now hath hee reserved this seventh day from you and hath kept it to himselfe and therefore you cannot without open stealth breake upon this day to doe your worke wherein you have no manner of right as much as if a man should say You may weare that which you have bought but this that I have bought with mine owne money you cannot without violent injurie plucke it from mee So because his dealing is liberall you cannot without manifest injurie to GOD take it away from him And because this is his hee will keepe it and wholly to himselfe Therefore is it that followeth In it thou shalt doe no manner of worke This for the first part of the tenth Verse Now to the other to the Persons They stand in five rankes 1. Thou 2. thy children 3. thy servants 4. thy cattell 5. strangers within thy gates 1. Thou Matth. 24.45 it is said that it is a preferment to one to bee set over the familie of the LORD and therefore Cui plus datur plus ab eo petetur Luke 12.48 unto whom much is given of him shall much bee required Therefore the first charge is in this Even upon him that is Chiefe As there is in this upon Jos 24.15 so long as a man is alone in the state of a sonne or servant hee may answer Ego serviam I will serve but if hee come once to have a charge a familie then hee must say Ego domus mea I my house will serve the LORD Because CHRIST as Luke 19.9 When hee had once converted Zacheus sayd This day is salvation come to this whole house Why Because this man that is chiefe is become the childe of Abraham Eexmplum dedi vobis So Gal. 2.13 Whereas the principall fall away there all the other even Barnabas himselfe will bee drawne away so though hee discharge the dutie himselfe yet if hee see not that other discharge it hee is a debter id est hee ought to bee so farre from giving occasion to others and not onely that but from sitting them on his businesse that hee ought to see that both hee and they discharge it 2. Concerning Children The argument of Augustine is good on Deut. 20.15 After a man had builded a new house the manner was to consecrate If a care lye upon him to consecrate the workes of his hands much more to consecrate those which are the fruit of his loynes as his Wife Sonnes Daughters and the affection of Abraham Gen. 18.19 Where the greatest love is there is the greatest desire as well of conjunction in Spirit as in Body It is true naturall love Curare liberos to have a care of our children as of our selves 3. Concerning Servants because Col. 3.11 God knoweth no servants that is he hath no respect of persons in this regard all bound to worship him therefore it
〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lawes of grarefull retaliation that Mar. 7.11.12 a man saith to Father and Mother Corban i. by the gift that is offered thou mayest have profit he shall be free and so suffer him no more to doe any thing for his Father and Mother Wherefore Rom. 13.7 we are commanded to give tribute and custome that is to shew that we are not onely ready our selves but also our goods are at command partly with protestation that we doe give it as stipend and partly that we are ready at the commandement of the Common-wealth by that commandement of imparting The last is to the other part of the Law of that which is ours Now because the Law hath two parts 1. directive 2. corrective if we breake our obedience then Heb. 5.8 12.8 9. to submit to correction and so farre stretcheth obedience Now touching the second the manner it is that it be done in simplicity in conscience The manner from the heart Col. 3.11.2 that we doe it alacriter with cheerefulnesse And lastly 1 Pet. 2.29 that we doe indure and continue therein we are not given by nature to this therefore they yeeld six reasons to induce and exhort men and they place them upon the duty 1. That the place of the Commandement moveth that it hath pleased God to give it roome before our goods yea before our life shewing that the maintenance of this superiority ought to be dearer unto us then those 2. The Name it selfe Father and Mother which is by nature a name full of love and very amiable insomuch as unreasonable beasts they owe this duty and performe it more exactly then reasonable men 3. The third is no lesse amiable the promise of long life and death is a thing to mans nature most repugnant and consequently God maketh choyce of this Commandement Eph. 6.2 and doth annexe the promise to this rather then to any other 4. 1 Tim. 3.4 it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a good thing to see to it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acceptable and Coll. 3.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a thing that God is specially delighted with and pleased withall because they are to have a speciall regard that they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excellent acceptable and wel-pleasing men 5. Ephes 6.1 it is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a right thing we cannot forbeare it without injury and therefore Christ Matth. 22.21 saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reddite quae sunt Caesaris c. render unto Caesar the things which are Caesars it is our Duty to do it 6. Heb. 13.7 Expedit enim vobis it stands you in hand so to do the reason because where honour is detracted there care of preservation is diminished and by reason thereof the power wickednesse and impudencie of wicked men is increased upon us and the more it is increased the more is our estate troubled and so is our unquietnesse the more therefore better it is that honour be given them that they may be encouraged in their places So he that breaketh this goeth about to bring in an Anarchy And besides Gen. 11.4 6. they set themselves against God It doth argue a great rebellious pride even against God himselfe As Rom. 13.2 If you set your selves against power you resist God By weighing these reasons we may rapply be induced to give unto them that are set over us that honour and obedience that is due unto them Now to superiours duties in generall because in Gods law these are alwaies conjoyned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have worth and to be reverenced for that worth as before 1 Tim. 6.5 Saint Chrysostome upon that place maketh it an Axiome And because this honour is due unto them for their worth therefore before they have this honour they must mereri be worthy and deserving men And worthy they shall be if they be fathers and mothers The neernesse of the two significations of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth heavinesse and honour and in greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honour and a losse and in latin onero and honoro to honour and to burden shew that God would not have this neernesse to goe without a meritum some desert nor meritum this desert without a charge therefore they must have meritum and by consequence honour is by them justly required at our hands 1. First then their duty is 1 Pet. 2.13 Rom. 13.4 to know that the office is propter Dominum that they be Gods ministers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore must their song be of mercy and judgement Psal 101. as they are his ministers and have received power from him and honour due to him so this must be their speciall care that they that are under them may come to be Gods vicegerents as they are said to be by Jehosophat 2 Chron. 19.6 The judgement is not yours but the Lords They must serve and you must command Therefore for the Lord it is to be used So 1 King 21.7 when that Jezebell thinketh he is not a King except he can command and have a thing wrongfully it is a naughty opinion omnium seminator malorum it is that which soweth all mischiefe in the world not to acknowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they are for the Lord but to blot it out and set in place thereof their owne will whence breakes out all injustice God giveth no authority prejudiciall to himselfe but because some have set downe this for a maxime that he is no master nor superiour except he may do what he will therefore 1 King 22.8 if Micaiah the sonne of Imlah or any man say that he must looke to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he is for the Lord he cannot abide him and so falleth it out as it is in Proverb He becommeth an enemy to them that speaketh just things Superiors were ordained for inferiours 2. Then there is a second making more weight Psal 78.71 and 2 Cor. 12.14 The children are not for the fathers but contra David taken from the sheepfold to be a King why to feed Israel The heathen also say it that superiority is ordained for inferiority and the Prince for the benefit of the subject For God in the beginning considering the want that was in children ordained a duty to be first shewed to them before they were able to give honour and after they are to returne and exhibit honour as a reward 2. Under this is that Eph. 5.29 They must nourish and cherish and count those that are under them their owne flesh as Moses Num. 11.12 he carried the people in his bosome and made their welfare his scope and as Christ Mat. 23.37 example of the henne which to defend her chicken fighteth against the fowle that is mightier than her selfe This loving cherishing and defending is the end and whole scope why governours were ordained Againe it is added in Exodus That it may be well
needed So for quietnesse must we part with our goods Augustine Ut illum reum facit iniquitas imperandi ita me innocentem facit ordo parendi as the injustice of his command maketh him guilty so throughthy obedience art thou made innocent Particular duties are betweene 1. Husband and Wife 2. Father and Childe Particular duties 3. Master and Servant First Husband and Wife because first ordained and a nearer bond betweene them Of this duty there be two ends 2. Ends of marriage First in respect of God Gen. 1.28 that all be blessed in his seed Secondly in regard of the Church 1 Tim. 2.4 to shew a care to bring one another to godlinesse First then of the mutuall duties of these to be seen in three words used herein 1. Conjugium 2. Matrimonium 3. Nuptiae 1. Conjugium is the fellowship of a Yoke that they might be better then if they were alone But we may 1 Cor. 7.1 by diverse circumstances in these dayes of corruption be alone better Gen. 2.24 is the greatnesse of this conjunction in our departure from our dearest things to be united in this conjugio which conjunction is a covenant Mal. 2.14 not to be broken of man Mat. 10.16 And in this respect is made an helpe therefore are all such conjugia condemned as be a hindrance to Gods Religion or contrary thereto and those that be unequall not bearing the same yoke and are not in Domino they marry not in the Lord 1 Cor. 7.39 2. Matrimonium ut fiat mater This was before sinne the first end whereof Gen. 1.18 is propagation not as of other things but Mal. 2.15 of the holy seed of Gods Church for though Woman was the instrument of sinne yet as 1 Tim. 2.15 if the children be faithfull there shall be a meane to save her So these children must be proles sancta a holy offpring to build his Church 3. Nuptiae after sinne So as Ambrose saith Nubo signifieth first to cover as we may see by the compound of it obnubo Therefore as Augustine saith aliquid sit celandum by this some thing is done which ought to be concealed For so it is said they were naked which was because of their sinne which sinne made their appetite irregular and by that the Devill taketh occasion of temptation 1 Cor. 7.3 for by it we are made opposite to that Heb. 13.4 Lectum immaculatum undefiled bed and to that 1 Cor. 7.7 avoyding of fornication and to that Prov. 20. avoyding of strange Women and to that 1 Cor. 7.14 that they should be as though they had none In particular 1 Pet. 3.7 the husbands duty is set downe 1. Ossic viri to dwell with them as men of knowledge seeing that Gen. 3.6 she was deceived by the serpent as she confessed Gen. 3.12 he beguiled me c. and therefore Gen. 3.16 she must never follow her owne will hereafter but be Subject So that his duty is to governe her but so as to beare with her Col. 3.19 for she is coheire with him and also for his own quietnesse for who troubleth his own flesh So that hee 1 Cor. 14.35 because shee must aske him must bee able to answer her her inquisition enquiry of instruction and must not be carried away with her affection but exhort her wisely as Elie his sons 1 Sam. 2.23 and Ioh his Wife Cap. 2.10 not to be over credulous as Potiphar Gen. 39.9 Moses his Wife also stomached against the Sacrament Exod. 4.15 So Iezebell 1 Kings 23. 2 Sam. 6.2 Davids Wife also found fault with him So that the Husband must be able to rule his affections and not yeeld to them And here the duty of the Woman is 1. Offic. uxoris submission She must not stand to her owne will therefore subject which subjection must be Ephes 5.25 as to the Lord and that with feare shewing that they have authority 2 Pet. 2.10 1 Cor. 11.4 Man is the Womans head And because the sense of seeing is there she must see by him So also as Augustin Non ê pedibus neque ê capite facta est sed ê latere ut fere sit aequalis the Woman was not made out of the head nor feet but the side of Adam to shew that she is almost equall with him The Heathen could see this to be absurd that Women should not be subject Hest 1. The second duty of the Husband agreeth with the generall duty 〈…〉 Love yet in a particular and speciall respect as it appeareth by Gen. 2. we are to forsake that that is deerest to us for this And as this love taketh hold in outward things Prov. 5.18 so specially in inward things Ephes 5.29 to be such as Christ to his Church to forsake all and unite himselfe to it and spiritually to make it without spot so that our love being such must not be fleshly but in the spirit to care that they be fellow heires with us in Christ And for the Woman Prov. 31.29 30. she is above all that is timens Iehovae if she be one that feareth the Lord therfore is Lidia set for a pattern of this Acts 16.14 So in outward things that she have an amability to be modest with humility Prov. 11.16 1 Tim. 2.9 1. Pet. 3.3 And all these to that end 1 Tim. 5.4 to give no offence but to convert the very enemy 1 Pet. 3.1 1 Tim. 3.8 To provide for his family an honest care for him and his that is meat and cloths such was Iacobs care Gen. 30.30 When shall I provide for mine owne house This is that desire Ephes 4.28 to be chargeable to none but rather to helpe other Set downe metaphorically Prov. 5.15 To drink water of his owne Cisterne so he sends the sluggard to learne of the Ant Pro. 6.8 and calleth him a sonne of blessing that gathereth in Summer Pro. 10.10 Thus did Ioseph lay up Gen. 41.40 And this blessing must be onely to them which provide thus without any grudging of conscience Pro. 10.2 And the Woman 2. Offi◠uxoris 1 Tim. 5.4 must look to this and preserve it Iohn 6.12 Gather up that nothing be lost This is commendable for though Christ rebuked Martha Lu. 10.40 yet Iohn 11.5 he loved her and those houses are happy where Martha complaineth of Mary This duty of the wife is set down particularly Pro. 31.27 She overseeth the waies of her houshold and eateth not the bread of idlenesse That they must keep at home carry their houses on their backs Tit. 2.5 A patterne of this we have in Sarah Gen. 18.6 4. There must be officia resultantia in regard of this marriage knot there must certain duties result from both parties to each the others friends and parentage an honor love of their friends mutually Of the Man we have example of Moses towards his Father-in-law Exod. 18.7 c. Numb 10.29 And for the Woman very excellently Ruth 1.16 Mutua parentum
A riotous eater and an hunter of Tavernes if any have such a sonne and he will not heare his Fathers counsell let him be stoned So the Heathen would have the Father Dicere sententiam to give sentence against his owne sonne Solon thinketh and saith he hath proved by experience them to be Bastards that will not obey And so every of them had their Eridnis as the Heathen said So not much unlike is that 1 Sam. 2.25 Elies sons could not obey for God was purposed to slay them wherefore he hated their disobedience He that will not obey his Father and Mother shall once obey the Hangman or worse as the Poet saith The duty of children towardâ— their Fathâ—â—â—kindred c. This duty must yet reach further on both sides Levit. 25.29 to his Brother his Fathers brother and his Fathers brothers Sonne Numb 35.51 he that is next of the kinne is alwayes called vindex sauguinis the revenger of blood This of Father or Superiour to his Inferiour we fee in Abraham to Lot Gen. 13.11 in Mordecai to Hester Cap. 2.15 so that in this respect is the precept of the Widdow Deut. 26. and the fatherlesse 1 Tim. 5.4 that first they looke to their owne house to helpe such And for children though Caine be wicked yet as the Elder he is to be honoured of his brother Gen. 4.7 Acts 10. Cornelius sent for all his friends to be partakers with him of Gods word So we have Judg. 4.11 a deed of love in Israel Of Kinsefolke Luke 1. â—9 Mary to Elizabeth So 1 Tim. 5. the Inferiours must looke to their Superiours as Prov. 27.10 Thine owne friends and thy Fathers friends forsake not but as 1 Sam. 15. Bee friendly even to the friend of thy friend Dominii origo The Masters power over the Servant 3. The third duty is of Master and Servant This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a humane ordinance but the approbation of it was from God and it depends on 2 Kings 5.13 where Naamans servants call him Father Dominii finis The end of that power and government The end of this is first Luke 19.9 that the regeneration of Zacheus should be the regeneration of the whole house And secondly Eccles 8.9 Dominari in bono The mutuall good one of another Seâ—itutis orâ—gonalis The institution of the Servants duty For the institution of this As if man had continued in innocency we should have had no servants so wee read of none till Gen. 9.25 and afterwards of Esau Now after this curse came that which the Fathers call Depressio intellectus Darknesse of the understanding Whereby men became more fit to be ruled then to rule And Prov. 11.29 Solomon there sheweth that by nature insipiens the foole shall be Servus sapientis Servant to the wise So did Jacob prophecie of Issacar Gen. 49.14 that he should have this Depressionem imellectus this darknesse of understanding as also God hath shewed in making the body sit to beare rather then to governe So we see how naturall servitude and service came in Then Gen. 13.38 and 10.18 after this plague of God though it were under all began first to bring men under subjection so that Nimrod and his crue oppresseth the Kings of Sodom and the Pentapolis about them Gen. 14.4 And thus came Servitus ex necessitate servitude forc't through necessity Necessitas enim dat legem legi From this necessity came servus pacti a servant by Covenant for men would willingly make a covenant and bind themselves that they might be free from those their oppressors And hence it was that Abraham had so many servants as the Jewes note 318. Because they seeing his equity were glad to be with him And Gen. 17.29 it turned to their great good receiving thereby Circumcision the freedome of their soules and for this cause none of Israel might be servant for God by their service might gaine the more of the Heathen Yet after other respects drew even the Saints of God to be servants Gen. 27.29 Jacob served Laban twenty yeares so that in this respect where poverty is that a man may be made rich Where ignorance is that a man may learne knowledge he may be servant Deut. 13.12 And thus came this service by Gods goodnesse turning the punishment into a blessing to his So that when we can have no freedome it is generally for all 1 Cor. 7.17 and particularly for every one verse 20. and 21. to abide service And 1 Tim. 6.2 though they were Heathen yet obey them So Paul sends the servant againe to Philemon to teach him with his knowledge and to be willing to impart to him of his riches so then is service eopacto permitted by the Gospell So must servants respect two ends 1. Gods glory 1 Tim. 6.1 2. The Masters profit Phil. 11. So did all things prosper under Josephs hands Particular duties 1. Duty of the Master 1. For the Master ars imperandi knowledge to enjoyne them their worke and herein there must be foure things 1. That it be lawfull else it will displease 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy Master according to the spirit and though we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Master after the flesh Yet Praeponendus est Dominus secundum spiritum the Master after the spirit must alwayes be preferred before him so did Joseph set God before his Mistresse Gen. 39.9 Therefore we must walke integre uprightly Psal 101. and therefore command them nothing but what is lawfull 2. It must be Possible For a thing may be lawfull and not possible And therefore Abrahams servant puts the doubt Gen. 24.5 What if she will not come and is in that case set free 3. It must be profitable David sheweth 2 Sam. 13.17 by not drinking the water that it was an unprofitable commandement and might as well have been left undone 4. It must be proportionable to person time and other circumstances Pharaoh Exod. 5.7 went above all proportion and this is the Masters duty 2. The Servants duty answering this is set downe 1. Duty of the Servant Mat. 24.45 Faithfulnesse and Discretion 1. For Faithfulnesse the Heathen can say that servus is totus alterius a servant is wholly another mans therefore Mat. 6.24 he can serve but one Master and the reason is because his duty is infinite he cannot set downe any time when he shall have done but must worke all the day Luke 17.7 and at night too till his Master set him free Yea he must spare from his owne meate to doe his Masters businesse as Abrahams servant Gen. 24.33 Opposite to this faithfulnesse Opposites of faithfulnesse 1. Wasters is First when they will doe some thing beside or let some thing stick in their fingers Tit. 2.10 Filchers Luke 16. Wasters such as spend in vile company Mat. 24.49 Secondly lying 2 Sam. 16.3 such was Ziba 2. Lying 2 Kings 5.22 Gehezi was grievously punished for this Thirdly slothfulnesse 3. Sloth when
Spirit of God will rest upon us as the Lord promiseth Esay 66. For this end fasting is commended to the Church for it hath beene an use alwaies among the faithfull to humble their soules with fasting Psal 35. Secondly as we must pray in faith so we must also be charitably affected to our brethren first by forgiving them if we will have forgivenesse at the hands of our heavenly Father Mar. 11.25 Secondly by giving them that need this commended Cornelius his prayer that he gave almes Act. 10. If our prayer be thus qualified we shall have Gods Spirit to assist us in prayer whose help if we obtaine and unto our prayer adde a patient expectation so that we be not in hast to obtaine the thing we crave but we wait upon Gods leasure as the Prophet saith Qui crediderit non festinabit Esay 28. He that beleeveth makes not hast thus we shall find that the Lord will not cast out our prayer THE FIFTH SERMON LUKE 11.1 And so it was that as he was praying in a certaine place when he ceased one of his Disciples said unto him Master teach us to pray as John also taught his Disciples WHich words do bring us to that forme of invocation to which by degrees wee have beene approaching for first out of Saint Paul 2 Cor. 3. we learned that of our selves wee are not able so much as to thinke a good thought much more unable to do that which is good Secondly from Saint James that albeit we have no power in our selves yet our want may be supplied by the Father of lights Thirdly that therefore to the end we may obtaine this ability we are to seeke for it by prayer as Christ counselleth Petite dabitur vobis But then wee meete with another difficulty and that is as Paul confesseth Rom. 8. that albeit grace may be obtained at the hands of God by prayer yet we know not how or what to aske except the Spirit of God supply our infirmities and therefore as then it was said that as the Spirit of God maketh intercession for us so here the same Spirit doth move the Disciples to seeke for a forme of prayer of Christ whereby we are taught that if we know not how or what to pray for our duty is to repaire to Christ with the Disciples that he would direct us This Text hath two parts first the Petition of the Apostles secondly Christs answer thereunto vers 2. In the first part we are to consider first the occasion of the Petition secondly the petition it selfe Domine doce nos Touching the first point the Disciples tooke occasion of this petition from Christ praying for seeing him not onely pray now but at sundry other times presently they conceived thus within themselves that doubtlesse prayer was a matter of great inportance and a meanes of no small benefit otherwise Christ would never have prayed so often Before we considered two speciall motives to prayer The first was Christs commandement the second Christs promise Matth. 7.7 Aske and it shall be given you and here againe we have other two motives first the provocation of Christs example whom the Disciples found praying in a certaine place secondly the mould and set form of prayer which he hath given us for our better direction in this duty Say Our Father c. Concerning the first of these no doubt the examples of holy men ought to move us to pray much more when Jesus Christ himselfe who is the Holy of Holies Dan. 9.24 doth by his owne example stirre us up hereunto King David when he had his Crowne pulled off his head by his owne sonne and was driven out of his Kingdome said to the Priest If it please God he can bring mee againe and shew mee both the Arke and the Tabernacle 2 Sam. 15.25 Declaring hereby that he was more carefull to have the liberty to come into the house of prayer to powre out his supplication before the Lord as hee was wont then to be restored to his Crown so great account did he make of prayer The like account did the holy Prophet Daniel make for when by the commandement of the King it was proclamed that whosoever made any petition to God or men save onely to the King should be throwne into the Lyons Denne he chose rather to adventure his life then not to pray Dan. 6. Whereby we may gather both how acceptable to God and also how necessary for us this duty of prayer and invocation is So that these examples of these holy men ought to be of no small efficacie to perswade us hereunto and especially if we consider the example of our Saviour Jesus Christ who is greater then either David or Daniel Of whom it is reported that he went into a solitary place alone not onely in the morning Mark 1. but also in the evening Joh. 6. not for an houre but to spend the whole night in prayer Luk. 6.12 he prayed not onely in deserto which was a place of distresse but in horto Joh. 18.2 which was a place of pleasure as hee prayed when hee was in his agony Luk. 22.46 so also when he was to be made King Joh. 6. to teach us that as well in prosperity as in adversity we have need to pray for hereunto our Saviour doth exhort us in plaine words not onely by precept Matth. 7. Luk. 21.40 Pray that yee enter not into temptation because prayer is a meane to keepe us from evill both à malo culpae à malo poenae as well from sinne as from all manner of plagues which are the effects of sinne as one saith there would none adversity come upon us unlesse there were perversity in us but secondly by promise of reward Pray unto your Father in secret and he will reward you openly Matth. 6.6 We think it sufficient if earthly Princes will vouchsafe to hearken to our prayer but God promiseth us more he will reward us for the same Therefore seing God both commands us to pray and promiseth to grant us that we pray for seeing he doth not only by his example teach us that Prayer is requisite but prescribes us also a Form of Prayer we ought not to be negligent in this duty Besides out of this occasion we are to consider this That Christ prayed though he needed nothing as hee was the onely begotten Sonne of God he was full of grace and truth Joh. 1.16 Hee had received the Spirit without measure Joh. 3. Yet for all that he prayed There are three uses of prayer First there is an Use of Necessity for God hath left prayer to be our City of resuge to the end that when all meanes faile wee should slie unto God by prayer In which regard the Wise man saith Prov. 18. Turris altissima est nomen Domini But Christians should have a further use of this duty for unreasonable creatures as Lyons and Ravens are provoked in regard of their necessity to call upon God Secondly