fidei de sua justitia iis exceptis quibus Deus speciali revelatione hoc indicare dignatur Bellarm. lib. 3. de Iustificatione cap. 3. Sensum electionis nullum in hâc vitâ Remonstrantes agnoscunt Et qui agnoscunt Qui non vivos sed mortuos eligi statuunt ij non vivis sed mortuis ejus fructum tribuant oportet Scultet Orat. de certitudine sensu electionis Vide plura ibid. The Remonstrants hold 1. That none truly regenerate can in this life be certain of his salvation without a special revelation 2. That doubting of our salvation is laudable and profitable The Scripture teacheth 1. That all the faithful may and ought to be certain of their salvation and without a peculiar Revelation 1 Iohn 2. 5 Rom. 8. 16 17. 2. That doubting is contrary to faith and pernicious to man Luke 24. 18. Jam. 1. 6 7 8. The Papists grant an assurance of hope but not of faith There can be no assurance of hope till there be an assurance of Faith Hope works after Faith we hope for those things which faith beleeves and proportionably to the measure of our Faith There is not an Article of the Faith which doth not necessarily carry with it a special faith I beleeve that God is my Creator and Christ my Redeemer We receive the Sacraments that we may be assured of Gods love and goodnesse to us Rom. 4. 11. Bellarmine saith Sacraments are seals on Gods part of our justification and of his love to us but all the Question is Whether we have done our duties for a man may think he putteth no impediment to sacramental grace and yet do it the Apostle bids us examine our selves There are rich and precious promises concerning assurance of Gods favour Psal. 50. 23. Mal. 4. 2. Psal. 85. 8 9. 97. 11. Joh. 14. 15. Gods people 1. Give thanks for faith and an inward Call Psal. 10 3. 2 3. Rom. 7. ult 8. lat end Gal. 2. 20. 1 Pet. 1. 3 8. 2. They rejoyce with joy unspeakable boâ—dnesâ—e ariseth in the heart from the assurance of Gods love Ephes. 2. 3. Rom. 5. 1. The Papists ever run to the deceit fulnesse of mans heart yet the Spirit of God searcheth our hearts and makes us see what things are wrought in us the heart of a godly man is in part sincere as well as deceitful They say Paul and Peter and some special Saints might have it by immediate revelation but Paul concludeth it Rom. 8. 28. 39. upon such arguments as are general to all the godly 1 John 4. 6. Psal. 89. 15. Such go about duties with comfort resist sin bear crosses patiently Heb. 11. 17. He whom God loves though he know it not is an happy man He that knows it knows himself to be happy In times of desertion keep up faith in times of communion keep up fear Though we blame Papists for teaching to doubt and making doubting a duty yet we presse for an holy search and a godly fear and trembling in the trying of our hearts lest we be deceived Fear the withdrawing of the light of Gods countenance Hide not thy face from me We should be tender of Gods honour Christ abode in his Fathers love by being zealous of his glory The zeal of thy house hath consumed me Josh. 7. 9. Stand for his truths 2 Tim. 2. 12 13. Prize every manifestation of the love of God Lift up the light of thy countenance upon me Luke 17. 5. Take heed of nourishing jealousie and suspitions of God in your hearts Ier. 29. 11. Take heed of sinning presumptuously Be constant with God 1 Chron. 28. 17. Vide D. Carlet Consens Eccles. Cathel contra Trident. de fide Iustif. l. 1. c. 1 2 4 5 6 7 8. See M. Pembl of Justif. Sect. 2. c. 3. p. 42 43 50 51 52 53 54 55. Satis constat omnem religionem à vera religione alienam juxta statuere Iustificationem hominis coram Deo fieri secundum opera Hinc videre mihi videor mysterium doctrinae Arminianae in negotio justificationis Nam licet fortè dixerint nos justificari fide non autem ex operibus tamen fidem istam non accipiunt relativè ut solent nostri sed formaliter ut qualitas est sive ut opus est Nostra sententia est cum dicimus fide justificari hominem sola Dei gratia propter obedientiam Christi justificari hominem Per fidem enim intelligimus obedientiam Christi fide apprehensam Sed quia dicimus justificationem istam nemini contingere nisi credat Ideo dicimus hominem justificari fide sinâ— operibus Hoc est justificari hominem justitia imputata non inhaerente Aâ—â—â—râ—iniaâ— nostri sicut Sociniam atque etiam Pontificit hactenus concordant justificari hominem fide tanquam sanctuate homini inhaerente Twiss contra Corvin cap. 9. Sect. 1. * Fides salutaris pro qualitate sumpta non justificat nos nempè propria dignitate sua merito sed tanquam instrumentum recipiens applicans nobis imputatam Christâ— justitiam Riveâ— Cathol orthod Down of Justif. l. 1. c. 2. Perkins on Heb. 11. Nihil est in Scriptura frequentius quam nos justificari fide gratis sine lege non ex operibus non ex propria justitia Rivetus ubi supra Bishop Down of Justification lib. 6. cap. 6. See more there Scripsit librum de justificatione Gaspar Conta renus Cardinalis vir doctus pius postquam jam Lutherus alliquâ— suam sententian de hac re declarassent Quo libro testatur Protestantes Catholicos in hac re convenire Rectè Contarenus qui quum ex industria Protestantium doctrinam examinasset nihil in ea invenire se prositetur quod à Catholicorum sententia dissentires At in sententia de justificatione non convenit Protestantibus cum Concilio Tridentino non igitur erat illud Concilium conventus Catholicorum D. Carl. Cons. Eccles. Cathol cont Trid. de sid justif c. 6. Id. ibid. Occurrendum Pontificiis qui hinc nos operibus justificari tradunt quod fide quae opus est justificamur Nam primum est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adjunctae fidei pro subjecto Christo ut si manum camque mancam ineptam ad operis aliquid faciendum dicamus Nos ditasse quod infiniti pretii Margaritam acceperit Deinde fides est ita Dei opus ut nostrum non sit utpote in quo Deo non cooperamur sed merè Deum operantem patimur cum in aliis bonis operibus Deus ita operetur ut nostrae animae sacultates ab operatione non excludantur Cart w. in Harmon Evang. Faith justifies instrumentally correlatively not because of any worth in it but because of the excellency of Christ not dispositively by being the root of other graces so the Papists affirm but then it would still be in the way of a work See M. Down of Reconcil of Paul and Iames. M. Manton on Jam.
By an act of Election in God Act. 9. 15. 2. By Purchase 1 Cor. 6. 21. 7. 23. 3. By Conquest Servus quasi servatus in bello Luke 1. 74 75. 4. By mutual Covenant we at last choose God for our Lord and Master To be a servant hath two things in it First Inward reverend affection Secondly Ready outward subjection We must first do the work of God Christ did his Fathers work Iohn 9. 4◠Psal. 40. 7 8. Secondly Do his work onely we cannot serve two contrary Masters CHAP. V. Of CHRISTS double state of Humiliation and Exaltation HItherto of our Lords Natures and Offices now of his acts by which in those Natures he fulfilled those Offices They are all brought to a Dichotomy by our Lord himself when he saith Ought not Christ to have suffered and to enter into his glory and by the Apostle St Paul saying He humbled himself and God hath greatly exalted him First then for his Humiliation it was of necessity for our Redemption because he that is to satisfie for sin must bear punishment The bearing of punishent as being a suffering of some evil and undesirable thing cannot be but an abasement This abasement was two-fold 1. In submitting himself to obey the whole Law in our behalf in the form and quality of a servant even as if he had been no other then a bare man so that he was found in fashion as a man and made in the likenesse of men that is was put to serve and obey as meer men are To be subject to God and obedient to the author of being is no abasement at all but to be in such sort and degree subject as if he were a meer sonne of Adam of no more excellency then a man this was an abasement That the heir of some noble-man or great person be inferiour to his Father and do whatsoever he shall imploy him in sutable to his quality and condition is no abasement nay it is an honour to him but if some slave whom the son did please to affect should play the thief and runagate and the son requesting his fathers favour in his behalf should be answered I am content to pardon him for your sake sonne upon condition that you will be scullion in his room this seven years and hereupon should serve his Father in that homely office of the kitchin for the term appointed this now were a great abasement for the sonne So for our Lord Jesus Christ in his Humanity to be subject and serviceable to his heavenly Father in an obedience sutable to his worth and dignity had been no humiliation but to be subject in the quality of a meer man nay a sinfull man and be put to obey the Law and such a Law and so to obey it as if he had been of no higher off-spring then the loins of his mother this was a great abasing He submitted himself to be under the authority of his mother as another childe and to live as a Prentice to Iosephs Trade as another childe to go up to the Feasts to be circumcised to bear injuries to pray with weeping tears for sins but our sins and so in the rest Here was a great and chief part of his humiliation so our Apostle witnesseth God sent his Sonne made of a woman made under the Law that he might redeem them that were under the Law and as by the disobedience of one many were made sinners so by the obedience of one shall many be made righteous Psal. 40. 6. He alludeth to the civil Ordinance Exod. 21. 5 6. both his ears were bored thorow his obedience was double to that of others Dr Hampton on Rom. 5. 19. But this obedience was not so great a Humiliation as was requisite a more difficult burden was required at his hands and a labour more tedious he must suffer also those evils of all kindes which we should have suffered as if the fore-mentioned Sonne of some noble Personage for the winning of his Fathers favour to a run-away servant should not be put alone to serve an apprentiship in the scullery but also to be grievously whipped with rods as the slave himself should have been for his offence The sufferings therefore of our Lord Jesus come to be considered of which O that we could seriously consider It were impossible for any man not to repent not to believe not to obey that would addresse himself to the frequent and serious meditation of these sufferings if withall he were informed of the motive end and fruit of the same Now all of the things endured by Christ may be referred to those of his Infancy and Elder time First To be born of a poor and mean parent void of all earthly honour and state although she were the Heir of the greatest family and noblest bloud in the world and had as due right as was possible to a rich and honourable Kingdom The Virgin Mary and Ioseph both were of the famous linage of David he the next Heir male she the next Heir female to the crown of Israel and Iudah but usurpers had laid violent hands upon that Principality and the whole Tribe of Iudah specially the linage of David was so farre depressed and obscured that now the Heir to the Crown was unknown and neglected and the family of such honour even raked up in the dunghill of meannesse and contempt glad to apply themselves to base and carnal occupations as the Carpenter or the like This was an abasement to Christ that he was not born of Davids posterity all the while it was of esteem note and honour in the world but now that the Scepter was quite departed from the Tribe now that it was even cast down to the dust and no man of note or power in it now must he be born of that Family now must he take flesh of that linage Secondly The manner of his birth also was very base and beggarly for his Father and Mother coming to Bethlehem upon occasion of taxing when there was à great concourse of people to that little Town were so coursly entertained that her time of Travel being come perhaps a little before she looked for it she was thrust into an out-house an odd corner a poor stable there to cry out and be delivered without any attendance or regard What could be more ignoble and contemptuous The Sonne of God was born in a stable and laid in a manger as if he had been worthy of no better esteem then a very vagrant Thus was he born and in this simple fashion did he enter into the stage of the world as if he had been a person of no esteem or reputation And thirdly no sooner was he born and the thing made known to the world but that his life was sought for by the malice and craft of Herod who had usurped that Kingdom which was due unto him For he having notice that the King of Israel was born as is the
in him and cry to him to be saved from the guilt power punishment of their sins shall be saved for therefore hath he ascended and is glorified that he might become a perfect Saviour to his Church If he had not entred into Glory by sufferings we should have had no benefit by his Glorification but because he did in this manner conveigh himself to Glory therefore is he become a Captain of our Salvation as the Author to the Hebrews speaketh Let us runne to him in all our fears doubts temptations weaknesses for doth not the Scripture tell that he hath received gifts for men even gifts to bestow upon men not to keep to himself alone but with a liberal hand to distribute unto men yea even to the rebellious that God might dwell among them Cleave to Christ rest on him stay upon him he should lose the glory of his glory the subordinate use of his glory if he did not save them from whom he did both so suffer and so enter into his glory Again Let all the Saints learn to adore admire honour love serve obey this glorious person this surpassing excellent person the Mediator God and Man even the man whom God hath so exalted let us see him by Faith as they by sight see him in Heaven that we may honour praise magnifie and exalt him as they do and obey him submit our selves to him in our measure as they Faith Faith must be our guide we see not Christ with this mortal eye we must see him by the eye of Faith I mean by a lively and full apprehension and perswasion of this his glorious being which the Scripture doth set forth before our eyes and if we unfeignedly and undoubtedly beleeve that he is such a one the great glory whereunto he is entred will make us to glorifie him highly to esteem of him devoutly to worship to bow the knees of our soul alwayes and of our body on fit seasons to him and to count it out happinesse to be subject unto a person so highly advanced by God This is the whole work of those immortal and blessed Spirits which are nigh unto him because their knowledge is more full and perfect too but the more we inform our selves of the excellency of Christ the more shall our souls stoop to him and the more shall we esteem it not our duty alone but our felicity to be at his command God is ascended our Lord Jesus is ascended with the joyful voice of all Saints and Angels which with a divine and heavenly musick entertain him there they sing All honour be unto the Lamb let our souls sing for ever let us cast our selves down before him let us exalt his great and glorious Name let our hearts tongues and lives confesse to him that he is the Lord of glory to whom all glory is to be given that by glorifying him we may glorifie the Father that sent him for He that honours not the Son doth not neither honour the Father Christ glorified hath not laid down any of his Offices First Because certain acts of Office are to be performed in Heaven Iohn 14. 2. Secondly Christ hath not yet given up his Kingdome to his Father 1 Cor. 15. 24. Thirdly It appears by enumeration of the several acts that Christ performs as Mediator in Heaven in reference to each of his Offices I. To his Prophetical so 1. He gives gifts to men furnisheth them with abilities for the Churches service Ephes. 4. 11 12. 2. He sends them forth and will uphold them Rev. 1. 16. the Witnesses shall prophesie till they have finisht their Testimony 3. He takes the measure of the truths taught Ezek 40. 3. his businesse is to resine doctrines 4. He concurs with his Messengers in their Ministery 2 Cor. 5. 12. 31. 2. Isa. 57. 18. Heb. 12. 24 25. 5. When ungodly men prevail against any the Lord raiseth up others in their spirit and power II. To his Priestly Office so 1. As a publick person he represents your persons Heb. 9. 24. See Exod. 28. 12 29. by this means you are made accepted Ephes. 1. 6. 2. You have a memorial Psal. 112. 6. God is alwayes mindful of you 2. The High-Priest was to sprinkle the bloud before the Mercy-seat Levit. 16. 15. Christ offers there the price of his own bloud whereby you obtain Mercy and have it continued for the bloud was carried into the holy place to abide alwayes before the Lord. 3. He hath taken possession for you as your Priest this gives actual right as the price paid a meritorious right 4. He is careful to receive your services Levit. 1. 1 2. to sanctifie them Exod. 28. 3. Revel 8. 3 4. and to offer them to his Father the smoke of the incense comes up out of the Angels hand III. To his Kingly Office Mat. 28. 18. Eph. 1. 21 22. 1. In his present dispensations 1. In protecting his people from danger Isa. 4. 5. Mic. 5. 5. 2. In preserving his Truths and Ordinances Rev. 14. 1 2. 3. By confounding his enemies 2. In his preparations for the time to come 1. He prepares Grace for his people Col. 3. 3. 1 Ioh. 5. 11. 2. Prepares Prayers for them Luk. 21. 31 32. 3. Prepares Glory for them 1 Cor. 2. 9. Ioh. 14. 2. Gods people should exercise Faith on Christ as glorified and in Office in Heaven 1. An act of perswasion that he takes care of them still 2. Of reliance for thy self and the Church 1 Ioh. 2. 1. Psal. 55. 22. 3. Look upon none but Christ Prov. 3. 5. 4. Quiet thy soul in trouble Psal. 127. 2. 5. Triumph over dangers The End of the fifth Book THE SIXTH BOOK OF THE CHVRCH The SPOUSE of CHRIST And Antichrist The great Enemy of CHRIST HAving handled the Work of Redemption in the Nature and Person of it I should now speak of the Application of it by the holy Ghost But because many Divines do treat of the Church after Christ I shall follow that Method and likewise speak somewhat of that great Adversary of Christ before I come to the Doctrine of the Application of Christ. CHAP. I. Of the Church of CHRIST THe principal matter required of our parts in the Apostles Creed is to believe things concerning God and the Church God is the first object of our Faith we must know and believe in him so farre as he is revealed in his Nature Properties and Works Malè vivitur si de Deo non benè creditur August de civit Dei lib. 5. cap. 10. After Articles concerning the several Persons in the Trinity followeth this I believe the holy Catholike Church This was added to the former saith August Enchirid. cap. 56. upon special consideration For the right order of a confession did require that after the Trinity the Church should be mentioned as the house after the owner the Temple after God and the City after the builder And he cannot have God for his Father which
that Petition and so when evils are praied against their causes occasions and events are praied against 5. What we pray for we ask not for our selves alone but for others specially our brethren in the faith There be three parts say some of the Lords Praier the Preface the Praier it self and the Conclusion Others say two the Preface and the Praier it self consisting of Petitions and the conclusion containing a confirmation of our faith joyned with the praising of God and also a testification both of our faith and the truth of our desire in the word Amen The Preface is laid down in these words Our Father which art in heaven The Petitions are six in number all which may be reduced unto two heads 1. Gods glory 2. Mans good The three first Petitions aim at Gods glory as this Particle Thy having relation to God sheweth The three last Petitions aim at mans good as these Particles Our Us having relation to man imply Of those Petitions which aim at Gods glory The first desireth the thing it self Hallowed be thy name The second the means of effecting it Thy Kingdome come The third the manifestation of it Thy will be done in earth as it is in heaven Of those that aim at mans good the first desireth his temporal good Give us this day our daily bread The two last his spiritual good and that in his Justification Forgive us our trespasses as we forgive them that trespasse against us 2. In his Sanctification And leade us not into temptation but deliver us from evil In the Conclusion or form of praise three things are acknowledged 1. Gods Soveraignty Thine is the Kingdome 2. Gods Omnipotency And the Power 3. Gods Excellency And the Glory All these are amplified by the perpetuity of them For ever which noteth out Gods Eternity The entrance or preparation to the praier contains such a description of God as is meet for us whensoever we addresse our selves to praier to have him in our hearts Christ leads us here to direct our Petitions in the terms of affection faith and fear in the terms of affection while we call God Father in the terms of faith whilst we call him our Father and by faith make him to be ours in Christ Jesus and in the terms of fear whilst we acknowledge his power in heaven and earth M. Wischart on the L. P. The Preface containeth a description of God to whom we pray taken 1. From his relation to us that he is Our Father 2. From the place where his Majesty principally appears that he is in heaven The former signifying especially his love the other his power the one his goodnesse the other his greatnesse therefore he is both able and willing to grant our requests A due consideration of these both together is a special means to preserve in us both confidence and reverence Our Father Father is taken 1. Personally My Father is greater then I. 2. Essentially so here God is a Father to us only in Christ and in him only w◠are adopted and born again Ephes. 1. 5. Iohn 1. 12. Gal. 4. 4 5. Adoption is an act of the free grace of God the Father upon a believer accounting him a Sonne through the Sonship of Christ. All by nature are strangers and enemies to God have lost their Sonship Adoption is to take a stranger and make him his Son Extranei in locum liberorum samuntur saith the civil Law 2. It is an act of the free grace of God the Father none but he hath power to adopt Ephes. 1. 5. 1 Iohn 3. 1. Men adopt because they want a posterity God had a natural Sonne and the Angels which never sinned were his Sonnes by Creation 3. An act of God upon a believer none are adopted but believers Iohn 1. 12. Gal. 3. 26. till then we are enemies to God 4. The nature of Adoption lies in accounting a man Sonne and that by God 1 Iohn 3. 10. 5. Through the Sonship of Christ imputing Christs righteousnesse to us makes us righteous God accounts you also sons through Christ he gives you the priviledge of sons Iohn 1. 12. It is lawful and sometime profitable for a childe of God to say in his praier My Father to declare his particular confidence not his singular filiation yet it never ought to be so used exclusively in respect of charity but we ought usually to call upon God as our Father in common In secret praier which a man makes by himself alone he may say My Father or my God but not in publick or with others yet in secret praier there must be that love and affection toward others which must be expressed in publick and with others If God be your Father know your priviledges and know your duty 1. Know your priviledges a Father is full of pity and compassion Psal. 103. 13. a Father is apt to forgive and passe by offences Father forgive them said Christ Matth. 6. 14. a Father is kinde and tender good and helpfull you may then expect provision protection Matth. 6. 32. an inheritance from him Luke 12. 32. As he gave his Sonne in pretium for a price so he reserveth himself in praemium for a reward Tam Pater nemo tam pius nemo saith Tertullian Gods love towards us is so much greater then the love of earthly parents as his goodnesse and mercy is greater Isa. 49. 15. 63. 15. Psal. 27. 10. Luke 11. 13. 2. Know your duty Where is the filial disposition you expresse towards him do nothing but what becomes a childe of such a Father Rules to know whether I am the childe of God or have received the Spirit of Adoption First Where ever the spirit of Adoption is he is the spirit of Sanctification 1 Iohn 3. 8 9 10. Secondly Where the spirit of Adoption is there is liberty 2 Corinth 3. 17. Psal. 51. 12. Thirdly The same Spirit that is a Spirit of Adoption is a Spirit of Supplication Rom. 8. 15. Fourthly This works in that mans soul a childe-like disposition makes one tender of his Fathers honour willing to love and obey him Fifthly It raiseth up a mans heart to expect the full accomplishment of his Adoption Acts 3. 19. 1 Iohn 3. 16. Rom. 8. 32. He desires to partake of the inheritance to which he is adopted Heaven is a purchase in reference to the price Christ hath paid an inheritance in reference to his Sonship Isa. 63. 15. Which art in Heaven In Heaven sets forth his Greatnesse Psal. 12. 4. Gods Being Majesty Glory Ioh 4. 19. Heaven is all that space which is above the earth of which there are three parts Coelum Aëreum Gen. 1. 8. Aethereum Gen. 1. 14. Empyreum Acts 3. 21. The first Air in which are the Birds Fowls of Heaven The second is that Heaven wherein the Stars are which are called the hoast of Heaven The third is the seat of the blessed and throne of God called
with grudging in the highest Communion that a creature is capable of The fourth Commandment then requireth 1. Preparation 1. General 1. Diligence in our businesse all the week 2. Discretion in our businesse all the week 3. Moderation in our businesse all the week 2. Special by fitting all things for the Sabbath on the end of the day precedent 2. Celebration of it which is both 1. Common to all for 1. Matter both to 1. Rest 1 From what 1 Labors 2 Sports 2 Who all 3 How long one whole day 2. Sanctification to do all with delight Publickly Privately 2. Manner 2. Special to Superiours to look to Inferiours Six Arguments prove the Commandment of the Sabbath to be moral 1. It was delivered to Adam before the fall when there was no Ceremony Gen. 2. 2. which is not spoken by anticipation but the context sheweth it was then sanctified to him v. 3. 2. Moses takes it for granted it was known to be moral and known before the Law was given Exod. 16. 25. 3. Unlesse this be moral there cannot be ten Commandments Deut. 10. 4. 4. God would not put a Ceremonial Law in the midst of the Morals and urge it with more words reasons repetitions and particulars then any of the Morals as he doth the Sabbath Exod. 20. 8 9 10 11. 5. Christ speaking of those daies when all the ceremonial Law was dead and buried sheweth the Sabbath stands still Matth. 24. 20. 6. The Prophet prophesying of the dayes of the Gospel when Christ should be revealed Isa. 56. 1. pronounceth a blessing on them in those times that keep the Sabbath from polluting it vers 2. and putteth the keeping of the Sabbath for the whole obedience of the Covenant vers 6. which he would not do if it were ceremonial 1 Sam. 15. 22. M. Fenner on the Command There is one general way of breaking this Commandment by denying the morality of this Law and cashiering it among other Levitical Ceremonies Indeed the Sabbath is in part ceremonial figuring both our rest of Sanctification here and glory hereafter but that contradicts not the perpetuity of it for it is not a Ceremony leading to Christ and at his coming to determine as appears Matth. 15. 17. I came not to dissolve the Law vers 19. He that shall break the least of these Commandments where each of the ten Commandments is ratified and consequently this fourth Luke 23. 56. They rested according to the Commandment and Luke writ that divers years after the Resurrection of Christ the things were done after his death when all Levitical institutions lost their power of binding Iames 2. 10. Therefore the whole Law and each principle thereof doth binde us under the Gospel as the time of instituting a particular date of time for the beginning of the Sabbath of the old Law viz. in innocency 2. The writing of it in Tables of stone 3. Putting of it into the Ark prove it moral That term is not given to any other thing in the New Testament but to the Supper and the day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 11. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Revel 1. 10. This day was so sacred among Christians that it was made the Question of inquisitors of Christianity Dominicum servasti Hast thou kept the Lords-day To which was answered Christianus sum intermittere non possum I am a Christian I cannot intermit it See Act. 20. 7. 1 Cor. 16. 1. So much of the Commandments of the first Table enjoyning our duty to God now follow the precepts of the second Table concerning our duty to our selves and our neighbours CHAP. VI. The fifth Commandment HOnour thy Father and thy Mother that thy daies may be long upon the Land which the LORD thy God giveth thee Exod. 20. 12. THere are three things to be considered in it 1. The Subject Father and Mother 2. The Attribute Honour 3. The reason of the Precept with a promise That thy dayes may be long c. By the name of Father and Mother first and principally those are understood of whom we are begotten Heb. 12. 9. Not only Father but also Mother is expressed least any should think that for the weaknesse of her Sex and the subjection of the woman the Father only were to be honoured and not the Mother The Precept is repeated Deut. 5. 16. Levit. 19. 3. where the Mother is put first because the childe begins to know her first All Superiours also are comprehended under this Title Magistrates Gen. 41. 8 43. Ministers 2 King 2. 12. 13. 14. 1 Cor. 4. 15. Masters of Families 1 Kings 5. 13. Elders in years Act. 7. 2. 1 Tim. 5. 1 2. Yet God makes mention of Parents 1. That he might propound that Superiority for an example which seems most amiable and least envious For as in the negative precepts he useth odious words to deterre men from sinne so in the affirmative he chooseth words full of love by which we are to be allured to obedience 2. The same at the first in the beginning of the world were both Parents Magistrates Masters and Schoolmasters 3. He names Parents because their power and government which was the first is as it were the rule by which all others ought to be framed Hence all Superiours are taught to carry themselves as Parents and all Inferiours as children He saith Father and Mother disjoyning them to shew that there is a duty peculiar to both these persons He saith not simply Father and Mother but thy Father and Mother therefore thou shalt honour the Father because he is thy Father of whom thou art begotten and bred therefore thou shalt honour the Mother because by her not without sorrow and pain thou wast brought into this life Whatsoever they be they are therefore to be honoured because they are thy Parents The Law-giver sets down the duty of the childe toward the Father and not the duty of the Father toward the childe because the affection of a Father toward the childe is naturally greater and hath lesse need of incitements then that of a childe toward the Father Amor descendit non ascendit It is proper to love to descend not ascend the reason is because love began in heaven God was the first that loved Charity I say begins in heaven and descends on the earth and in this it differs from faith which begins on earth and ends in heaven The Inferiour is commanded rather then the Superiour because the Inferiour hath more cause to neglect his duty then the other it is easier to be honoured then to give honour 2. The Attribute Honour The Hebrew word in Kal signifieth to be heavy in Piel to honour because we do not esteem them as light or vile whom we honour It signifies not only a right esteem of the excellency and prerogative of Parents and a right judgement of their person and office manifested also by outward signs of reverence but love and obedience
and a readinesse to relieve them in their necessity We honour men when taking knowledge of that excellency which is in them we bear our selves accordingly towards them In as much as the unreasonable creatures also love their little ones and are loved of them the Law-giver would have this natural affection which ought to be in a man of a more noble quality then that which is found among the very beasts The beasts are capable of natural affections but only man is capable of honour 2. In some respect a man ows more affection to his wife and his children then o his Father or Mother but in honour the Father and Mother have alwayes the preheminence The honour due unto Superiours of all sorts is reverence of minde declared by some civil submission as of rising before them and giving them the honour of speaking first 3. The Reason of the Precept That thy dayes may be long Which promise if we respect the words in the Hebrew may be read two wayes either so That thy dayes may be long upon the Land which the Lord thy God giveth thee for then he did as it were give it to them after he had delivered them out of Aegyptian bondage or word for word That they may prolong thy dayes viz. Thy Parents both readings have the same meaning but this later hath a special emphasis for it sheweth that with our Parents after a sort is the prolonging of our life that we may be the more incited to love and honour them Dayes signifies time because a day was the first sensible distinction of time God promised life in this Commandment rather then any other kinde of blessing because we received life from our Parents therefore life is promised to him which honours those from whom he hath received it This Commandment enjoyns the performance of all such duties as appertain to men in regard of their place that is which respect a special relation which passeth betwixt some men more then others in some special and particular bond binding them mutually one to another The Summe of the Commandment is to shew what duties we owe one to another in respect of their and our place gifts and calling This is made the summe of all the duties the childe oweth to his Parents Honour thy Father and Mother because this is the chief duty of all others yea this is the fountain of all other duties a childe can performe Malachy 1. 6. Deut. 27. 16. The duties required of the natural childe are comprehended under these three heads Reverence Obedience and Thankfulnesse 1. Reverence This reverence must be both inward and outward in the heart and in the behaviour The inward reverence is commanded Levit. 19. 2. Ye shall fear every man his mother and father God begins there where obedience is best tried Secondly Reverence in outward behaviour as bowing to them in standing bare and putting off before them in an humble and lowly countenance and behaviour when the Parents speak to them or they unto their Parents 2. They must obey their Parents Col. 3. 20. Ephes. 6. 1. 1. In doing the things which they command if they be lawfull 2. In quiet and patient bearing their admonitions and corrections Prov. 13. 1. 15. 5. 3. They must be thankfull to their Parents which thankfulnesse consisteth in two things 1. In relieving their Parents when they be in want Gen. 47. 12. 2. In praying for their Parents 1 Tim. 1. 2. Children must be obedient to their Parents so was David 1 Sam. 17. 20. Christ went down with his Parents and was subject to them Reasons First It is a Duty most equal that they should be obsequious to them by whose means they are they were the instruments of thy being Secondly It is a profitable duty that is the promise That it may be â—well with them and their dayes may be long on the earth a prosperous and long continuance upon the earth is the reward of dutifulnesse the Rechabites were highly commended of God for their obedience to their Parents and received this Promise from him as a recompence of their obedience That Ionathan the sonne of Rechab should not want a man to stand before him for ever Thirdly It is well pleasing to God Col. 3. 20. The bounds and limits of it It must be a very large obedience extending it self to all those things which God or some Superiour joyntly over father and childe hath not forbidden Stubbornnesse and disobedience to Parents much displeaseth God When the Apostle would reckon up the foul sins of the Heathen for which the wrath of God was manifested against them from heaven he reckons among the rest disobedience to Parents and when he would describe the ill qualities of those which should live in the later perilous times he saith Disobedient to Parents The Apostle also setteth forth childrens disobedience by a Metaphor taken from untamed head-strong Beasts that will not be brought under the yoke The word therefore is not unfitly translated unruly and it is somewhat answerable to an Hebrew phrase given to disobedient children viz. Sons of Belial which is according to the notation as much as sons without profit or as some will have it Sons without yoke that is such children as refusing to be in subjection unto Parents are no way profitable but work much mischief and cause great grief Cursed be he that despiseth Father or Mother and let all the people say Amen They must not so much as attempt to bestow themselves in marriage without the consent of their Parents Gen. 21. 21. 24. 4. Exod. 34 16. Deut. 7. 3. Wives were given by their Parents to all the Patriarchs in the old Testament Erasmus in one of his Epistles speaking of Levinus that got a wife neglecting the counsel of his friends about it and so proving unhappy he saith Res calidè peracta est magis quam callide They should imitate what is good in their parents Ephes. 5. 1. Though the consent of Parents in second marriages be not absolutely necessary yet it is to be thought fit and convenient because children in some regard exempted from parents authority do notwithstanding owe duty to them and they are to testifie it by being advised by them in some sort in their after bestowing of themselves in marriage Elton on the fifth Commandment The duties of parents to their children are either in their tender years or riper age common to both or special The fountain of parents duty is love This is expresly enjoyned to them Many approved examples are recorded thereof as Abrahams and Rebecca's and others Reasons Great is that pain cost and care which parents must undergo for their children if love be in them no pains cost or care will seem too much Contrary to love in the defect is want of natural affection which is reckoned in the catalogue of notorious sins Rom. 1. 30. Tit. 3. 3. in the excesse is too much
Sun Revel 16. 1. 2. Is breaking the horn that pusht Ierusalem Zech. 1. 21. 3. Is taking away the Images of jealousie Ezek. 8. that is some abuse in the publick worship of God 4. He will build Ezekiels Temple a glorious Temple in the latter end of Ezekiel never yet seen in the world it is spiritually to be understood it shall be said The Tabernacle of the Lord is with men 5. God is reforming of Government all the world over Ezek. 46. 18. The Princes shall oppresse the people no more 6. The Lord is making way for that glorious promise Dan. 7. 18. The solemn preparation to this judgement stands in 1. The solemn comming of the Judge to the Assises immediately before his comming shall be the signe of the Sonne of man which what it is is uncertain whether some mighty brightnesse to irradiate all the world or what else is a great Controversie 2. Christ shall come cloathed with all the glory and majesty of Jehovah Matth. 16. 27. besides the glory of his Person he shall come accompanied with a most glorious train of millions of Angels which shall come visibly and all the Saints departed All the rest alive shall likewise be caught up to come along with him then he shall pitch his Throne in the clouds Daniel saith a fiery stream issued from it Dan. 7. 10. See Rev. 20. 11. The onely Judge at the great day is Jesus Christ the second Person in the sacred Trinity made man the head and spouse of the Church Daniel saith the Sonne of man the ancient of dayes Christ saith often â—he shall come to judge the quick and dead Matth. 25. Acts 17. 31. 10. 42. It is called the judgement seat of Christ 2 Cor. 5. 10. It is part of his Kingly Office as he is the Fathers Prorex and rules for him He that hath performed all the acts of Ministry will not be wanting in that of Majesty 2. It is an Honour fit for none else to be Judge of the whole world as he is the King and Law-giver so judgement belongs to him 3. The Lord hath great ends in it 1. That he may Honour the Sonne Ioh. 5. 23. He was abased and judged in the world God will justifie him before all his enemies 2. That Gods justice thereby may be made glorious Ioh. 5. 27. and the judiciall processe might appear in its visible form Rev. 1. 7. 3. That so destruction may be more terrible to the wicked who have abuâ—â—â— Christs patience and despised his mercies Luk. 19. 27. 4. For the greater comfort and honour of the Saints their Husband is their Judge Christ upon this ground presseth men to the greatest services Mat. 19. 28. 24. 22. 25. 31. 2 Cor. 5. 11. There are four things to be considered in Judgement 1. Judiciary power 2. The internall approbation of good and detestation of evil 3. The retribution of reward all these agree to all and every person in the Trinity 4. Externall sitting upon the tribunall and publishing of sentence and in this respect the Father judgeth no man but committeth all judgement to the Sonne Joh. 5. 23. Christ shall judge the world as God-man 1. As God else he could not know the decrees of God Rev. 20. 12. nor the secrets of men Rom. 2. 16. 2. He judgeth as man too Ioh. 5. 27. God Christ and the Saints are said to judge the world God judgeth in respect of the authority of jurisdiction Christ in respect of the promulgation of sentence Saints in respect of approbation The authority is Gods the execution Christs the approbation the Saints One may judge comparatively see Matth. 12. 41. after this manner even the wicked shall be able to judge viz. others worse then themselves ver 27. 2. Interpretativè or by approbation 3. Assessoriè see Matth. 19. 28. 4. Authoritatively So Christ alone shall judge The manner how this great judgement shall be carried on 1. The Saints are to be judged as they shall arise first so they shall be first judged the good and bad shall be all gathered and brought into one place but yet separated before the judgement begin the godly shall be set all together and the wicked all together The judgement of the godly shall be an acknowledgement and rewarding of all the good that ever God wrought by them every prayer endeavour shall be discovered acknowledged justified rewarded Matth. 25. 34 35 36 37. then being acquittéd they shall sit down with Christ and as assessours own and approve of his righteous judgement All the sinnes which the wicked are guilty of all the sinnes that ever they committed with their aggravations shall be brought to light Eccles. 11. 9. Iude vers 15. God will have all witnesses heard against any wicked man and they shall receive a just punishment according to the several degrees of their sins Mat. 25. 41 42 43. There are two books wherein all is recorded 1. Every mans conscience it records all the actions that ever they did 2. Gods omniscience These things thou hast done It is a great Question Whether the sins of Gods people shall be manifested at the day of Judgement Some think that all their secret sins shall then be opened and brought to light yet without the least reproach because the Scripture speaks of all giving an account and for every secret thing Eccl. 12. 14. 2 Cor. 5. 10. Thinâ—â— shall not be suddenly up as carnal thoughts imagine viz. at this day first Christ shall raise the dead and then the separation shall be made and then the sentence past and then suddenly the Judgement day is done No no it must take up some large quantity of time that all in the world may see the secret sins of wiâ—â—â—d men the Kingly Office of Christ in judging the world may probably last longer then his private administration now in governing the world Mr Steph. Sinc. Convert c. 3. When the Judgement is past the godly shall go with Christ to heaven and the wicked be thrust from him to hell never till then shall that Text Phil. 2. 9 10. be fulfill'd Corollaries from the last Judgement We should not only habitually yield to the truth of this opinion that there is such a dreadfull day of Judgement but believe it so as to carry the thought of it in our mindes and walk as those that do believe and expect a judgement to come Tertullian one of the ancientest of the Fathers observed of all those that profest Christianity in his time none lived loosly but those who either firmly believed not the day of Judgement or put the thought of it out of their mindes It is reported of a certain King of Hungary who had a brother that was a gallant the King being carefull about his soul and sad when he thought of the day of Judgement his brother told him These were but melancholy thoughts and bad him be merry The manner of that Countrey was when the King