The English Catechism Explained, Commentary · commandments (4 of 6)

The English Catechism Explained · Commentary · commandments (4 of 6)

p. 286Rule 2 1. Tim 4.5.1 Tim 4:5Secondly, thou muſt pray before, and after the vſe of Gods good creatures: for eueryevery creature of God is ſanctified by the word & prayer; when Adam had ſinned, all things ſeruing for mans vſe, were accurſed; now by Ieſus Chriſt alone, this curſe is remoued, but not without preſenting him in prayer before the Father: So that come to partake of theſe benefits without prayer, and thou feedeſt thy ſelfe with curſes, which thou mayeſt looke ſhould be the ouerthrow, and not the vpholding of thy bodie.

Rule 3 Pſalm. 50 15.Ps 50:15Thirdly, the more our neceſsities vrge vsus, wee muſt pray the oftner, and the more inſtantly. Dauid, in this caſe, prayeth day and night, and without ceaſing, and ſheweth that continuall praying is therein required: Call vponupon me (ſaith the Lord) in the time or trouble. Iam. 5 13.Jas 5:13What muſt we call vponupon him then onelyonly: no but oftner, and more inſtantly then, aboue all other times. To this purpoſe, ſaith S. Iames, …s any amongſt you afflicted, let him pray, that is, let him make this a time of continuall prayer, and ſo in the like caſes.

Rule 4 4. We muſt let no day paſſe without reading and diuine meditations: for hereby we doe encreaſe our heauenly ſubſtance, according to that; Prayer, reading, meditation, and tentation make a perfect diuine, Exhort one another daily, ſaith S. Paul: Hebr. .13. 1. Tim. 4.13.1 Tim 4:13and to Timothy, GiueGive attendance to reading, to exhortation, to doctrine. If any ſhall ſay, This is needfull indeed for a Diuine, but bindeth not the people. I anſwere, That it doth not binde them indeed, vnleſſe they eſteeme of Gods bleſsing, & deſire to be ſaued, but if they doe, they are bound, p. 287as well as the Diuine. Hee onelyonly is bleſſed, that meditateth thus in the Law of God, and thus doing, ſaith Paul to Timothie, Thou ſhalt ſaue thy ſelfe, as a Chriſtian, and others as a Diuine. Fiftly, thou muſt attend vponupon Sermons, when opportunitie Rule 5 is offred, that is, ordinarily, whilſt the Word is plentifully preached vponupon the Sabbaths; otherwiſe, thou muſt euen vſe importunitie: and the reaſon is good, the Preacher muſt preach, opportune and importune, therefore thou muſt bee ready to heare, if need doeth ſo require, not onelyonly vponupon opportunitie, but vponupon importunitie, when it will not ſo well ſtand with the ſeaſon, or thy wordly of affaires. When the famine of hearing the Word of the Lord ſhould come, the Prophet ſaith, that they ſhould wander,Amos 8.12.Amos 8:12 From the North to the Eaſt, they ſhould run to and fro, to heare the word of the Lord.

Queſt. 81. What is to be thought of whole dayes in the weeke, ſet apart to holy duties, as Saints dayes, and dayes of thankſgiuing in publike.

Anſw. All this may lawfully be done, and is commendable by Gods Word, and therefore we are reuerently to conforme our ſelues, to the ordinance of authoritie herein.

Holy dayes to be kept.Explan. Howſoeuer all good Chriſtians doe yeeld to that which hath beene already ſaid, about our weekly deuotion, yet there is great difference about making whole weekdaies, holy dayes, and ſpecially the dayes of Saints, the fountaine whereof is ſaid to hauehave beene Popery. To handle this poyint therefore ſomewhat more largely, I ſay firſt, that it is lawfull for the Chriſtian Magiſtrate, to command ſome of the weeke dayes, to be obſerued as holy, by abſtaining from publike ordinary workes of our callings, and frequenting Gods publique Seruice.

1. Becauſe the Magiſtrate is ordained for our good, but a Reaſon 1 greater good can hee not doe vntounto the Church,Rom. 13.3.Rom 13:3 then next vntounto the ſanctifying of the Sabbath, to prouide for the ſolemnitie of ſome other dayes, of which iuſt occaſion is giuen, that thus Gods ſeruice may be vpheld, euen vponupon the weeke day.

p. 288Reaſon 2 2. Becauſe godly Magiſtrates hauehave vſed thus to doe, and beene commended therefore. As Heſter and Mordecai, vponupon the wonderfull deliuerance of the Iewes,Eſt. 9.21.Esth 9:21 and the ſword put into their hands, to be reuenged vponupon their enemies, ſet apart the fourteenth and fifteenth day of the monethmonth Adar, to be kept holy from yeare to yeare continually: And Judas Maccabeus, 1. Mac. 4.59.1 Macc 4:59after that he had purged the Sanctuarie, and ſet vp a new Altar, ordained that the remembrance heereof ſhould bee continued with ioy, by keeping a feaſt Dedication eight dayes together, from yeare to yeare: which feaſt Chriſt himſelfe graced with his preſence,Ioh. 10.22, 23.John 10:22John 10:23 preaching in the Temple, that he was the true Shepheard, and that he did giuegive vntounto his ſheepe, that heard his voice, and followed him, eternall life.

3Leuit. 23.Lev 23Thirdly, becauſe the Lord himſelfe, howſoeuer hee hath ſaid, Sixe dayes ſhalt thou labour, yet vponupon iuſt occaſion, hath ſet apart ſome of theſe, at certaine times of the yeare, to be kept holy, as for the feaſt of the Paſſeouer, of Tabernacles, and of firſt Fruits, that there might bee then a more ſpeciall remembrance of the great benefits beſtowed at thoſe ſpeciall times: which the Magiſtrats, his Vicegerents following to their great commendation, as further occaſion was offered, doe plainly ſhew, that it is not only lawfull, but requiſite, that it ſhould be thus in all ages, amongſt the Lords people. And thus much for the confirmation of the firſt.

2Secondly, I ſay, that as the ſetting apart of ſome of the weeke dayes, is lawfull and commendable by examples vnderunder the old Teſtament, ſo it is much commended by the practiſe of the pure and vncorrupted times of the new Teſtament. It is well knowne to ſuch, as are but meanely read, that the feaſt of Eaſter and Whitſontide, when Chriſt aroſe againe, and when the Holy Ghoſt deſcended, and the feaſt of the Aſcenſion, Natiuitie, and Circumciſion of Chriſt, were obſerued in the Primitiue Church, ſoone after the Apoſtles time, and not long after, there were added vntounto theſe, the Apoſtles dayes,Jeron. Gal 4.Gal 4 and then of ſome ſingular Martyrs, betwixt whoſe daies there was yet this difference, the Apoſtles were kept in all Churches, theſe onelyonly, where they ſuffered, all p. 289which Ierom teſtifieth in his Commentary vponupon the Epiſtle to the Galathians, chap. 4. Adding there further, that then the hiſtories of their liues and deaths were read, and their godly examples commended vntounto others, after all which this prayer was added; Concede. O Deus, vt quorum natales celebramus, eorum virtutes imitemur: Grant, O God, that we may imitate their virtues, whoſe birth-daies we celebrate. Now, although antiquity is not ſufficient of it ſelfe, to iuſtifie this or that obſeruation, yet next vntounto the Holy Scriptures, it is to be reuerenced, according to that of Auguſtine: Poſt ſacras Scripturas, Aug. Tom. 2. Epiſt. 118.ea nobis ſunt obſeruanda, quae vel ab Apoſtolis profecta eſſe per traditionem, vel a vniuerſalibus conſiliis definita eſſe iudicantur: Thoſe things are of vsus to be obſerued next vntounto the holy Scriptures, which are iudged to come from the Apoſtles by tradition, or to hauehave bin defined by generall Counſels.

3New holy dayes rightly made.Thirdly, I ſay, that to ſet apart any day to prayer, thankeſgiuing, &c. without iuſt cauſe, is ſuperſtitious, and if for the honouring, and praying vntounto any Saint, it is idolatrous: for, neither God, nor good men hauehave thus made any holy dayes. A iuſt cauſe is therefore, 1. When any great benefit, and extraordinary Cauſe 1 hath been beſtowed; for which it were groſſe ingratitude not to hauehave a ſolemne time of praiſing God. Such was the bringing of Iſrael into the land of Canaan, which they were euer thankfully to remember, at the feaſt of firſt fruits, and ſuch is the Natiuity, Reſurrection, and Aſcenſion of Chriſt, the comming downe of the Holy Ghoſt, the ſtirring vp, and ſending of the Apoſtles, to plant the Churches of the Gentiles, which is a bringing of them into ſpiritual Canaan, to partake of the hony and milke flowing there.

2. When any great and wonderfull deliuerance hath been Cauſe 2 wrought, ſuch was the bringing of Iſrael out of Egypt, their deliuerance from Hamans bloudy plot; and from Gorgias, vnderunder Iudas Macch…beus ſo that the Temple was cleanſed, and the Altar repaired, for which they kept the Paſſeouer, the feaſt of Purim, and the Dedication: and ſuch hauehave been our deliuerances from the Spaniſh Nauy, from the Gun-powder Treaſon, and Gowries Conſpiracy, for which we are to continue ſolemne times of praiſing the Lord.

p. 290Cauſe 3 3. When ſome great danger is vrgent vponupon a people, or imminent,Ioel 1.14.Joel 1:14 and hanging ouer their heads: thus Ioel hauing foretold of a famine to come, calleth for a faſt, and a ſolemne aſſembly:Ionah 3.Jonah 3 and the Nineuites, when Ionah threatned their deſtruction, hauing onelyonly the light of nature to guide them, kept ſolemnely three daies together, faſting, and crying vntounto the Lord for mercy. And thus hauehave our Magiſtrates godly prouided, that there ſhould be ſolemne publique meetings for humiliation in our great danger, Anno 1588. And in the time of famine and peſtilence, and it were to be wiſhed, that (before we bee againe preſſed with the like, or greater iudgements, which our ſins cry for) ſome times were ſolemnely appointed, for the pacifying of Gods wrath towards vsus.

Cauſe 4 4. When any other ſpeciall occaſion is offered, for the glory of God, and the edification of the Church, ſuch as bee the daies dedicated to the memory of the moſt worthy Saints and Apoſtles of Chriſt, the remembrance of whoſe holines, miracles, and excellency, reuiueth the right-affected Chriſtian, to the glorifying of God, who hath ſo wonderfully endued men with his grace, and to a zealous imitation of them in their holines and integrity. Out of theſe caſes to appoint holy daies, is altogether without warrant from the Word of God, and the practice of purer times, and if they bee multiplied to the hinderance of the poore Labourer ouer-much from his labour, and to the ouer-hooding of mens conſciences, they are a bondage, againſt which the Apoſtle inueigheth, ſaying; How turne yee againe to beggarly and impotent rudiments, Gal. 4.9.10.Gal 4:9Gal 4:10whereunto, as from the beginning yee will bee in bondage againe? Yee obſerue dayes &c.

Obiect. 1 If it bee heere obiected, that this cannot ſtand with the Lords precept; Six dayes thou ſhalt labour.

Sol.I anſwer, that this precept muſt not, nor can bee ſimply vnderſtood, but conditionally, vnleſſe the Lord ſhall call vsus to publike duties of holineſſe vponupon any of theſe dayes: otherwiſe the Lord himſelfe had amiſſe appointed ſome of theſe dayes yearely afterwards for holines, and godly magiſtrates of old had been much to blame.

Obiect. 2 If it be further obiected, that thus dayes appointed by men p. 291ſhall alſo become Sabbaths, and of as great account,Differences betweene holy dayes and Sundayes. as the Lords day: I anſwere, God forbid, for yet there is great difference betwixt the Lords day, and dayes appointed by men.

Firſt, in regard of the ſtricter kind of reſt required vponupon the Lords day, from which there is more liberty vponupon other holy daies, inſomuch as now wee may lawfully goe or ride iourneyes, keepe markets or faires, and alſo doe the more priuate workes of our callings, ſo that we obſerue the times of publike meetings, and giuegive no ſcandall to our brethren, nor offence to our Gouernours.

Secondly, in regard of more free recreations, in which wee may now exerciſe our ſelues, all waies excepting the times of publike prayer.

Thirdly, in regard of ſpeeches, and thoughts, out of the publike times, we may in ſome conuenient ſort and meaſure, talke of our worldly affaires, and deuiſe in our thoughts for the beſt for them. If any doe otherwiſe eſteeme ordinary holy daies appointed by men, hee doth derogate from the dignity of the Lords day; as they of the Church of Rome, which make more account of ſome Saints dayes, then of the Lords day it ſelfe, and are more carefull then to exerciſe their deuotion, and tyranniſe in their ſtrict cenſures, more remiſſe, and licentious vponupon this moſt holy day.

Queſt. 81. What is the ſinne by this commandement forbidden?

Anſw. All prophaning of the Sabbath day. Which is, firſt by doing workes that are not of preſent neceſsitie, by iournying, by idle reſting, or abſenting our ſelues about worldly buſineſſes from the publike duties of Gods ſeruice. Secondly, by forgetfulneſſe of the Sabbath vponupon the ſixe dayes, by which wee often bring vponupon our ſelues a neceſsitie of prophaning the ſame. Thirdly, when being parents or gouernours, we leaue our children, pupills, and ſeruants to their owne liberty vponupon this day.

1Labour on the Sabbath.Explan. The ſinnes againſt this Commandement, I referre to three heads, the firſt whereof is a direct, and the greateſt prophaning of the Lords day. 1. For labour (vnleſſe wee be neceſſarily called heereunto, ſuch as it is only then, when it is p. 292a neceſſary worke of mercy, as hath been already ſhewed) it is the moſt direct breaking of the Sabbath, and taketh away the very nature of it, becauſe the Sabbath, is the reſt. And how great a ſinne this is, the Lord hath ſundry waies made knowne vntounto his people the Iewes. Which motius though they bind not vsus in the ſame rigor, as the Iewes were of old, yet they are a good inducement to vsus to ſtirre vp our reuerence vntounto Gods ordinance, and our care to obſerue the Chriſtian Sabbath, though not in any ceremonious degree of ſtricktneſſe; yet in conuenient decency and ſequeſtration of our ſelues, ſuch as may ſtand with Chriſtian liberty. How cloſe the Iewes well held by God to the preciſe obſeruation appeareth.

Reaſ. 1 1. By his ſeuere poenall lawes againſt all labour, though neuer ſo honeſt,Exod. 31.15.Exod 31:15 and lawfull in it ſelfe; Whoſoeuer doth any worke vponupon the Sabbath, ſhall die the death.

Reaſ. 2 2. How much the Lord is diſpleaſed with working vponupon this day, is made knowne by his iudgements executed, vponupon ſome in their prophane working. He that gathered ſtickes, was ſtoned to death: the Iſraelites were held captiue in Balon ſeuenty yeares for their working vponupon the Sabbaths,Numb. 15.32. Ier. 25.Num 15:32Jer 25 that the land might enioy her Sabbaths, and ſundry examples tending to the ſame purpoſe hauehave been already brought amongſt the arguments for our Sabbath, which I ſpare to repeate, referring the reader thither.

3. How diſpleaſing to the Lord it is to worke vponupon this day, appeareth by his prouidence for the reſt heereof: rather then any worke ſhould be done euen about their daily food, he ſendeth the Iſraelites Manna enough for two dayes, the day before the Sabbath;Exod. 16.Exod 16 and whereas at other times the Manna would putrifie, and be full of wormes, if they kept any of it vntill the morrow, after they had gathered it, now they did keepe it ſweet, and good all the next day.

Reaſ. 4 4. The working vponupon the Sabbath hath been at all times condemned by all good men, endued with Gods Spirit. Moſes is moſt earneſt in many places againſt it,Nehem. 13.Neh 13 Nehemiah threatned to puniſh the Merchants, that came to Ieruſalem to ſell their wares vponupon the Sabbath dayes; and Eſay, Ieremy, and p. 293the reſt of the Prophets, doe all of them put to their helping hands, to roote out this ſinne of working vponupon the Sabbath day. Wherefore if thou makeſt conſcience of ſtealing, becauſe the Lord hath forbidden it, make conſcience alſo of doing the workes of thy calling vponupon the Sabbath, becauſe God hath ſo ſtrictly forbidden it, ſo ſeuerely iudged it, ſo carefully prouided againſt it, and ſtirred vp ſo many holy men to beate downe this groſſe abuſe.

2. For iournying, I ſhall not need to adde any thing, becauſe 2it hath been ſpecially intreated of already, what iourney is allowed, and what a breach of the Sabbath. Only wee may take with vsus this one memorandum, that the Lord hath ſo preciſely forbidden trauaile, as that he hath charged,Exod. 16.29.Exod 16:29 Tarrie eueryevery man in his place, and let no man goe out of his place vponupon the ſeuenth day, viz. about his worldly vnneceſſary buſines, though it may ſeeme vntounto thee to bee time gained, ſo that thou ſhalt not bee hindred now from thy worke vponupon the weeke day, or though it may ſeeme otherwiſe to redound to thy benefit. Let them conſider this, that forecaſt to make their iourneyes ſpecially vponupon the Lords day, ſurely this wiſdome commeth not from aboue, but from the deuill, whoſe thou art,Iohn 8 44.John 8:44 whileſt thou doeſt his will.

3. For idle reſting, and ſitting at home all day, or moſt 3part of the day,Idle reſting. when others aſſemble themſelues to the worſhip of God, or ſleeping, and lying longer in bed in the morning, ſo that a man cannot prepare himſelfe fitly, and come in due time to the place of Gods publike worſhip, this is alſo a moſt vnworthy vſage of a mans ſelfe vponupon the Lords day. He that doth thus, like the vaine eccho, reſoundeth the laſt word of the Lords precept, Thou ſhalt Sanctifie the Sabbath taking onelyonly Sabbath, an idle reſting vntounto himſelfe, and therefore as idle watchmen appointed ouer Gods people, that ſee the enemy comming, and danger at hand, yet doe onelyonly ſit ſtill, and behold it, but ſound no trumpet to giuegive them warning, ſhall be ſo farre from any reward of their office, that the peoples bloud ſhall be required at their hands: ſo theſe idle Sabbath-keepers ſhall be ſo farre from the bleſsing attending vponupon ſuch, as ſanctifie a Sabbath, as that they ſhall bee called p. 294to account for this pretious time loſt through their idleneſſe, and the vſurpation of that to their owne eaſe, which they were bound to ſpend to Gods glory. Let all therefore, that would conſecrate this day, as glorious to the Lord, flie this idleneſſe, and learne of Nehemiah to riſe early in the morning, at the leaſt in their hearts to ſanctifie the Lords day, and duly repaire (whilſt God inableth) to the place of publike meetings, otherwiſe to keepe holy-day at home, as his infirmities permit.

44. For abſence from the publike duties, there bee many that content themſelues to ſit at home,Abſence from Church. and reade ſome good prayers, and other good bookes, eſpecially, if the weather be but a little tedious, and thinke that they keepe the Sabbath, as well, as any other, or as they need to doe, and more eſpecially, if there be nothing, but diuine ſeruice at the Church. But let all ſuch know their errour, and repent of it, they doe indeed ſanctifie the Lords day, but it is not after the Lords, but their owne manner, and therefore cannot be accepted of, no more then a maſter can accept of the beſt indeauours of his ſeruant at home at that time, when he appointeth him to trauell about his buſines abroad. For the Lord doth now appoint thee to attend him in the publike place,Acts 3.Acts 3 hee hath now imployment for thee there, Chriſt himſelf, the holy Prophets, and Apoſtles lurked not at ſuch times in corners, or in priuat houſes, but went vp to the Temple to pray, to preach, to conuerſe with Gods people in publike duties.Acts 2 41.Acts 2:41 Here is the place, where Gods ordinance is chiefely vſed, and only at the times appointed, heere the Lords preſence is promiſed, here hath his glory euer ſhined by the conuerſion of ſoules, and ſometime of thouſands at once. Let the proud ſeperatiſt therefore goe by himſelfe now into corners, as ouer-iuſt in his owne eſteeme, to come with others to Gods ordinance in publike, let the idle, or daintie Sabbath-keeper ſtay at home in his blind priuate deuotion, and the ouer ſcrupulous abſent themſelues from Church in the caſe of no preaching at that time: let thoſe contemne publike prayer that know not Gods houſe (the Church) to be the houſe of Prayer. But let all that feare the Lord, feare thus to peruert the Lords day, leaſt in p. 295ſo doing, ſinne lye at their doores.

The ſecond head,Head. 2. Forgetfulnes of the Sabbath. vntounto which I referre the prophaning of the Sabbath, is all forgetfulneſſe of this day vponupon the ſixe, either in generall in any of them; or in particular, the day before, according to our diſtinction, when I ſpake of the dutie in the word Remember; and it may hauehave reference alſo to the Sabbath paſt, Remember how holy thou wert then, what rules of holines thou wert then taught, how thou didſt then make ſhew of a good diſciple of Chriſt, when thou ſatteſt to learne thy leſſon of him: as Saul, who fell downe before the Lord, and ſaid; Lord, what wouldeſt thou hauehave mee to doe? Acts 9. 1. Sam. 2.Acts 91 Sam 2and as Samuel; Speake Lord, for thy ſeruant heareth: Leaſt doing contrariwiſe in the weeke-dayes after, and as one, that rather liſteneth to Satan, and to thine owne corrupt heart, thou be condemned out of thine owne mouth, for drawing neere vntounto God with thy lips, but hauing thine hart farre eſtranged from him.

The third head,Head. 3. Neglect of inferiours. vntounto which I referre the prophaning of the Sabbath, is by leauing ſuch, as are vnderunder our gouernment, to their owne vnbridled and licentious liberty vponupon the Sabbath day, which is no ſmall fault in parents, maſters, and gouernours. For whilſt eueryevery priuate man doth thus neglect his domeſtick charge, the miniſter may preach, reproue, admoniſh, and teach, but little wil it profit, to bring them to the right obſeruation of Chriſtian duties. Beſides, doth it not grieue any good parents, or maſters to ſee their children, or ſeruants miſcarry and come to miſery? but to be negligent of them at theſe times, is the right way to bring them to all lewdneſſe, and conſequently to ſmart and miſery, for which they may alſo then with heauy hearts thanke their gouernors, that were too gentle, and remiſſe towards them,1. Sam. 2.1 Sam 2 as Ely was vntounto his children, whoſe lamentable eſtate in his children and poſteritie, what hard heart can reade of, without relenting.

Queſt. 83. What be the reaſons of this Commandement?

Anſw. They are partly infolded in the Commandement, and partly p. 296expreſſed in theſe words; for in ſixe dayes the Lord made heauen and earth, the ſea, &c.

Quest. 84. What are the reaſons infolded in the commandement?

Anſw. Three. 1. Becauſe the law of the Sabbath is ancient, and was of force in Paradice before mans fall. 2, Becauſe it is moſt equall, the Lord allowing vsus ſixe dayes for our worldly affaires and requiring but one of ſeuen for the workes of his worſhip 3. Becauſe the ſeuenth is the Lords peculiar day, ſo that without ſacriledge, we cannot any way prophane it.

Reaſons infoulded in this Commandement.Explan. This commandement being of maine and ſpeciall vſe for the furthering of true godlineſſe, and ſuch, as vponupon which the reſt of the law hangeth, is therefore both placed in the middeſt; and becauſe man naturally is moſt vnapt to bee moued with the reuerence hereof, fortified with many reaſons beyond the reſt. Which reaſons are eueryevery one of great force, partly infolded, and not diſtinctly placed out of the words of the commandement, and partly expreſſed, and ſet downe at large by themſelues.

Reaſ. 1 The firſt reaſon infolded, is taken from the word; Remember: as if the Lord ſhould hauehave ſaid; Howſoeuer all the reſt of theſe lawes hauehave hitherto paſſed without ſuch expreſſe mention, eſpecially, when mans nature was vncorrupt in Paradiſe, yet this law of the Sabbath was expreſſely giuen at that time, and now I giuegive you warning only to remember it, as moſt ancient, and euer vſed amongſt all my deuout people: ſo that if old cuſtoms wil beare any ſway with you, the very remembrance of this muſt needs be of force to moue you to keepe holy my Sabbaths. Or elſe, Remember is a reaſon of force, becauſe it is a note of ſpecial charge for the duty, vntounto which it is prefixed. For when a maſter commandeth his ſeruants diuers things, and would chiefely hauehave ſome one thing done, hee impreſſeth it with this word remember, as if hee ſhould ſay, I would not hauehave that neglected, or forgotten by any meanes. If therefore any earneſt ſpeciall charge giuen by the Lord be of any force with thee, if the old cuſtome of Gods Church euer ſince the creation bee of any force, p. 297doe not prophane, but keepe holy the Sabbath day.

Reaſon 2 Gene. 2.Gen 2The ſecond reaſon infolded, is taken from theſe wordes; Sixe dayes ſhalt thou labour, &c. as if the Lord ſhould hauehave ſaid, It is no vnreaſonable matter, or hard vntounto thee, that I require in bidding thee keepe holy the Sabbath day, it is but one day of ſeauen, I allow thee ſix for the workes of thy calling, I will be content onelyonly with the ſeuenth, though I hauehave made all the dayes, and could require ſix, and leaue thee but one, therefore doe thou willingly keepe this day. This is a reaſon of great moment, and oftentimes onelyonly vſed, as being alone ſufficient to mooue any honeſt heart to obedience. In Paradiſe it was the maine reaſon to Adam and Euah. Ye ſhall eate of all the trees in the garden, but of the tree in the middeſt ye ſhall not eat: it was the reaſon vſed to mooue the Iſraelites to let their land reſt the ſeuenth yeare, that the poore might hauehave ſome comfort of that which grew then of it owne accord,Deut. 10.12.Deut 10:12 becauſe they were in times paſt ſeruants, and poore, and had the liberty of tilling, and ſowing, and reaping ſix yeares for themſelues. And he muſt needs be iudged an vnreaſonable ſeruant, who (if he ſerueth ſo kind a maſter, as that will allow him two, or three dayes in a weeke for his own buſines) doth not willingly go about his maſters worke the other dayes.

Reaſon. 3 1. Sam. 2.1 Sam 2The third reaſon infolded, is taken from theſe wordes; The ſeauenth is the Sabbath of the Lord thy God; As if the Lord ſhould hauehave ſaid, I hauehave ſpecially marked the ſeuenth for mine owne holy, and peculiar: ſo that hee which ſhall preſume to take that, or any part of it, and make it common by doing worldly workes, or following vanitie, is a thiefe, and a robber vntounto me, euen as he, which being an hired ſeruant, taketh the time to follow his owne buſineſſes, wherein his maſter appointeth him to doe his worke. Therefore as no honeſt ſeruant will thus vſe his Maſter: ſo no honeſt ſeruant of God will thus abuſe the Lord, for if a lewd ſeruant thus abuſing his maſter, cannot endure his preſence, though hee bee but a man, how ſhall hee, that preſumeth thus to abuſe the Lord indure, when hee commeth: ſeeing that if one man ſinneth againſt another, the Iudge ſhall iudge it, but p. 298if a man ſinne againſt the Lord, there is none that dares plead for him.

Quest. 85. What are the reaſons expreſſed?

Anſw. Two, firſt from the Lords example, who reſted vponupon the ſeauenth, from all his workes of creation: Secondly, from his bleſſing inſeparably linked vntounto the hallowing of this day, ſo that he that keepeth it holy ſhall finde it vntounto his comfort a bleſſed day alſo.

The Reaſons expreſſed.Explan. The Lord not content to hauehave interlaced the reaſons, of which it hath beene already ſpoken, addeth further weight of reaſon: For in ſixe dayes the Lord made heauen and earth, and reſted the ſeauenth, &c.

Reaſon 1 Ioh. 13.John 13Firſt, from his owne example, who hauing finiſhed the great worke of the creation vponupon the ſixe dayes, reſted the ſeauenth, and for a memoriall heereof hath commended the care of this reſt to all his louing ſubiects, eueryevery ſeauenth day throughout all generations. As if hee ſhould hauehave ſaid; I command you (O people) nothing but what I your Soueraigne Lord hauehave done before you, who when I had made the Heauens, the earth, the Seas, and all creatures, reſted from this my labour and recreated my ſelfe in the beholdiog of that I had done: follow me therefore, and doe likewiſe, after the labour of ſixe dayes, reſt and refreſh your ſelues, by ſweet and heaueely contemplations and exerciſes, that ſo in all ages to come ye may be knowne by your holy reſts, as by my cognizance, to be my people, and true ſubiects. This reaſon Chriſt vſeth to his Diſciples to perſwade humility, ſaying, If I your Lord and Maſter hauehave waſhed your feet, then ought ye alſo to waſh one anothers feet. And very apt are all men to bee led by examples, eſpecially of great ones, according to that,

Regis ad exemplar totus componitur orbis.

After the Kings example the whole world is framed.

If the King were maimed in any member,Fu. Solin: Pompen: Mela. or had but one eye amongſt the Aethiopians, they would all willingly make themſelues, herein like vntounto him, though to their great paine: how much more ſhould all the people of the Lord bee led by his example, & be like vntounto him, in keeping holy reſts wherin he reſted?

Reaſon. 2 p. 299Eſa 58.13.…4.Isa 58:13Isa 58:4Secondly, from the bleſſing annexed vntounto this day, being hallowed and kept holy, The Lord bleſſed the ſeauenth day, and hallowed it. So that if thou be faithful in the obſeruatiō of this day, thou ſhalt not loſe thy labour; for hallowing this time, hath alwayes Gods bleſſing accompanying it: according as more fully it is promiſed by the Prophet Eſay, If thou turne away thy foot from the Sabaoth, &c. Thou ſhalt thou delight in the Lord, and I wil, cauſe thee to mount vponupon the high places. Chap. 56.2.And againe, Bleſſed is the man that doth this, and the Son of man that layeth hold on it: that keepeth the Sabaoth, and poluteth it not. And it is commonly ſeene, that ſuch are bleſſed men, bleſſed with diuine knowledge, and bleſſed with all the fruites of ſauing faith, Iuſtice, innocencie and true mercy, and bleſſed with a diligent endeauour about all holy exerciſes: and this is to thoſe, that ſee it, the greateſt bleſſing: for bleſſed is that man, that exerciſeth himſelfe in the Law of God, Pſal. 1.1.Ps 1:1and meditateth therein day and night. If then this Law be ſo ancient, and ſuch as hath beene obſerued from the firſt beginning: if it be moſt equall and indifferent; if it bee an entring vponupon Gods peculiar right to breake it: if the Lord hath gone before vsus in the reſt of this day, in his owne example: and if it bee a bleſſed day alſo to ſuch as keepe it aright, and redounding to their exceeding great good and comfort: then rouze vp your dull hearts, caſt off the clog of worldly thoughts and buſineſſes, and lift vp your ſpirits, to the higheſt Spirit, in the due keeping of this holy day.

Quest. 86. Which is the firſt Commandement of the ſecond Table, or the fifth of the Law?

Anſw. Honour thy father and mother, that thy dayes may bee long in the land, which the Lord thy God giueth thee.

Queſt. 87. In which Commandements doe you learne your duty towards your neighbour?

Anſw. In the ſixe latter Commandements which be of the ſecond Table.

p. 300Queſt. What is thy duetie towards thy neighbour?

Anſw. My duty towards my neighbour, is to louelove him as myſelfe, to doe to all men as I would they ſhould doe to me, to louelove honour, and ſuccour my father and my mother, to honour and obey the King and his Ministers: to ſubmit my ſelfe to all my goueenours, teachers, ſpirituall paſtors and maſters, to order my ſelfe lowly and reuerently to all my betters. To hurt no body by word nor deed. To be true and iuſt in all my dealing To beare no malice, nor hatred in my heart. To keepe my hands from picking and ſtealing, my tongue from euill ſpeaking, lying and ſlandering. To keepe my body in temperance, chaſtitie and ſobernes. Not to couet, nor deſire other mens goods, but to learne and labour truly to get mine owne liuing, and to doe my dutie in that eſtate of life, vntounto which it hath pleaſed God to call me.

Explan. All theſe recited particular duties are by me to be proſecuted hereafter in the explication of the ſeueral cōmandements of the ſecond table. I ſhall not need therefore to adioyne any literall comment vponupon them here, but rather remit the Reader to obſerue thē in the branches of ſtreams, wherto they ſeuerally belong. Now for the methodicall handling of the ſecond Table, I will invert theſe three queſtions thus, the laſt firſt, then the ſecond, and the firſt laſt.

Quest. 1 Math 19.19.Matt 19:19Firſt, What is your dutie towards your neighbour? For hauing finiſhed our dutie towards God, in the next place cōmeth to be conſidered our dutie towards our neighbor, which is only generally and at large here laid down in the Catechiſme, in imitation of our Sauiour Chriſt, who being asked which were the Commandements, anſwered. The firſt is, Thou ſhalt louelove the Lord, &c & the ſecond is like vntounto it: Thou ſhalt louelove thy neighbor as thy ſelf; & to the young man which asked which they were, Thou ſhalt not kill, thou ſhalt not commit adultery, thou ſhalt not beare falſe witnes, honor thy father & mother, and thou ſhalt louelove thy neighbor 1as thy ſelfe. And the Apoſtle in the ſame briefe manner giueth the ſumme of theſe cōmandements: not that good Chriſtians ſhould not ſearch any further into the depth of thē, but content themſelues with this ſhort epitom, for they doe more largely in other places expreſſe eueryevery brāch of eueryevery of theſe p. 301Lawes,Math. 5.Matt 5 and Chriſt doth in preciſe words taxe the blind Iewes for thus ſlighting ouer Gods lawes, teaching only thus: Thou ſhalt not k ll, then ſhalt not commit adultery, &c. and not teaching further the ſins here forbidden. Theſe briefes therefore ſerue for remembrances for the wekeſt memories, which when they are held and rightly vnderſtood, doe acquaint vsus more fully with Gods will in eueryevery thing.

Queſt. 2 Who is our neighbour.Secondly, Jn which Commaundemement is your dutie towards your neighbour? Good reaſon is it, that our dutie towards our neighbour ſhould be placed in a ſecond Table, after that containing our dutie towards God; both becauſe God is the moſt high, and farre aboue men and Angels: and alſo becauſe this muſt be the firſt wheele, as it were, that muſt ſet vsus a worke to louelove our neighbour, euen for our duties ſake toward God, who requireth it at our hands. Now our neighbour is eueryevery man without exception, vnleſſe God hath noted him for his enemie, though hee dwelleth among the furtheſt Indies, and wee neuer ſee him, though he bee our enemie, yet we are bound to louelove him: and if by Gods prouidence wee be brought to behold his neceſsitie at any time, wee are bound to ſhew our louelove by putting to our helping hand. This is made plaine by the parable of the Samaritan,Luke 10.30.Luke 10:30 who in his trauell ſaw a man wounded by theeues, and helpeleſſe, vntounto whom, though hee were a ſtranger, hee ſhewed mercy, powring oile into his wounds, and ſetting him on his owne beaſt;Eſa 58.7.Isa 58:7 and by the Lord commending to vsus our dutie towards our poore neighbour, Is it not to deale thy bread to the hungrie, and to bring the poore wandring into thy houſe, when thou ſeeſt the naked, that thou couer him, and hide not thy ſelfe from thy owne fleſh? ſo that whoſoeuer is fleſh as thou art, is thy neighbour.

Queſt. 3 This commandement exceedeth the reſt. Ephe. 6.1.Eph 6:1Thirdly, let this queſtion follow, Which is the firſt of theſe Commaundements? Honour thy father and thy mother &c. This Commandement hath in it ſome thing ſingular, and wherein it exceedeth the reſt of this Table, viz. a promiſe, according as the Apoſtle hath noted. It is the firſt Commandement with promiſe. Namely, the firſt of the ſecond Table, or the firſt, and onelyonly Commaundement, with a ſpeciall promiſe expreſſely p. 302annexed, ſo as it is not the promiſe of the ſecond Commandement, which is generall, and belonging to all. But I ſpeake this onelyonly, according to the reaſon of others; for, without doubt, the Apoſtle calleth it in the ſame ſenſe, the firſt Commaundement, and the Commandement with promiſe, ſo vſuall is it with him, ſpeaking of the Commaundements, to reſtraine them to this ſecond Table onelyonly. And, as the firſt of the firſt Table is the ground of al the reſt; ſo is this firſt of the ſecond Table, the ground of the fiue Commaundements following. In that firſt is commended vntounto vsus, a right eſteeme of God, in this, of man made after Gods image, and ſpecially bearing Gods Image in him: of the Magiſtrate, bearing the Image of his authoritie and power, whence he is ſaid to bee a God:Pſal. 82.1.Ps 82:1 of the ancient bearing the image of his eternitie, whence it is, that he is ſaid to hauehave appeared, as one ancient of dayes:Dan. 9 37.Dan 9:37 of parents, bearing the image of the Creatour of things, which before were not; of Tutours, Miniſters, and Teachers, bearing the image of his wiſedome and diuine knowledge.

And where this due eſteeme of men according to their places is ſetled: and againe in ſuperiours towards their inferiours, the duties of the other commandements will eaſily follow, euen as when God is rightly ſet vp in the heart, hee is not diſgraced by baſe Images, by blaſphemies, and prophaning of his Sabaoths: ſo giuegive the honour due to the Parents, magiſtrates, maſters and inſtructers, and murthering, adultery, theft, falſe witneſſes, and coueting will eaſily bee put away. Murthering of a ſuperiour is a debaſing of him as of an Oxe or Sheep, when he beareth the Image of God in him: of an inferiour, it is an extinguiſhing of that reciprocall affection, by which thou ſhouldſt bee prouident for his ſafety, becauſe he giueth honour vntounto thee. Adultery in a ſuperiour, is a vilefying of his body, making it the member of a foule ſtrumpet, when God hath graced him with a reſemblance of himſelfe: in an inferiour, it is a groſſe neglect of the counſell of good parents, and of wiſe tutors, and of the magiſtrates authority. Theft is a trumpet to ſound forth our diſcontent with our preſent eſtates, and our enuying in ſtead p. 303of honouring others. Falſe witneſſe-bearing is, a plaine ſhaking off, and rooting out of our hearts, and the hearts of others, this eſteeme of our ſuperiours, and branding them ſo, as that they may be had in baſe accompt. And for couetouſneſſe, there will be no roome left for theſe deſires, if there be a ſetled eſteeme of eueryevery man in his place, with his houſe, his wife, his oxe, and other things about him.

Queſt. 88. What is heere commanded?

Anſw. To honour. That is, to louelove, reuerence, cheriſh, and obey our naturall parents, the parents of our Countrey, and our fathers in Chriſt. 2. To carry our ſelues lowly and reuerently towards our maſters, being ruled by them, and towards the ancient, and all our betters. 3. Jf wee bee ſuperiours, to walke worthy the honour due vntounto vsus from our inferiours, and to vſe all gentleneſſe towards them.

Father, how taken.Explan. That we may the better know the duty of this Commandement, it is to be vnderſtood, that the word Father is diuerſly taken in the Scriptures, euen for eueryevery ſuperiour in any thing. 1. For our ſuperiour in gouernment, thus eueryevery King is called a Father, becauſe he is Parens Patriae the Father of the Countrey, it was a common name of the Kings of the Philiſtines, who were called Abimelech, Gen 20.3.Gen 20:3which is the King my father. 2. For a Superiour in knowledge, and in wiſe counſell, thus the counſellours of State, are Fathers of the State, as Ioſeph, Pharaohs chiefe Councellour, ſpeaketh of himſelfe, God hath made me a father vntounto Pharaoh, Gen. 45 8.Gen 45:8and Pharaoh cauſed the name Abrech, that is, Father, to bee proclaimed before him; and the Senatours of Rome were commonly called, Patres conſcripti, reuerend Fathers. 3. For a Superiour, in priuate, and houſhold gouernment, thus maſters of families are called, Patres Familias, Fathers of the Familie, as Naaman the Syrian is called Father, by his ſeruants. 4. For a Superiour,2 King. 5.13.2 Kgs 5:13 in the inuention of any Art or Science:Gen. 4.Gen 4 thus Iubal is ſaid to be the father of all that play on the Organs and harpe; and Iabal, the father of all that make tents. 5. For a Superiour, in things ſpirituall towards God: thus the Miniſters of the Goſpell are called Fathers in Chriſt, becauſe that through p. 304that ſpirituall knowledge and grace exceeding others, they beget men vntounto God,1 Cor. 4.5.1 Cor 4:5 as Paul, who therefore cals the Galatians his little children, and profeſſeth to the Corinthians, that hee onelyonly was their father, for, J begat you, ſaith hee, vntounto Chriſt. 6. For a Superiour in holineſſe and power with God: thus the King of Iſrael calleth Eliſha Father, ſaying of the Hoaſt of the Syrians,2 Kings 6.21.2 Kgs 6:21 Shall I ſmite them, my Father? 7.2. Kings 2.12.2 Kgs 2:12 For a Superiour in ouerſight, and inſtruction: thus Eliſhab called Elijah, who brought him vp in the knowldge of propheſying, My father, my father, the chariots of Iſrael, and the horſe-men thereof. 8. For a Superiour in eſtate and condition; thus rich men vſing their riches aright, are fathers of the poore,Iob 31.28.Job 31:28 From my youth hee hath growne vp with mee, as with a father, ſaith Iob. 9. For a Superior in age and yeares; thus the gray-headed is called a father, and the ancient are as fathers to be exhorted, and not to bee rebuked. 10 According to the common acception amongſt children,1 Tim. 5.1.1 Tim 5:1 there is a naturall father and mother, which beget, beare, and bring vsus foorth, and vp in the world, and if one of them dieth, or he, or ſhee, that ſuruiueth, bee married againe, and hee or ſhee vntounto whom, is now made alſo thy father, or mother, though not by nature, yet by law, and there is an honour due vntounto them.

Superiours diuers wayes.To honour, is to giuegive that reuerend reſpect, which is due to eueryevery ſuperiour, whether in authority, and power, in place and calling, or in worth and dignitie.

11. In authoritie and power, ſome are ſuperiors by the law of nature, ſome by the law of nations, and ſome by the law of contract. By the law of nature, our naturall father, and mother, who are inſtruments of our very being, by whoſe tender care, wee are preſerued in our infancy, when we cannot help our ſelues, they are therfore to be recompenced by our giuing of due honor vntounto them.

Epheſ. 6.1. Col 3.20.Eph 6:1Col 3:20And this is firſt obedience in all things in the Lord; Children obey your parents in the Lord. Children, obey your parents in all things, for that is well pleaſing vntounto the Lord: and he is an vnnaturall beaſt, and no childe, that giueth not this obedience vntounto both father and mother.

p. 3052. To beare their corrections with ſubmiſsion: of this the 2Apoſtle ſpeaketh, as of a moſt common thing euen in children, that hauehave nothing but nature to guide them;Heb. 12.9.Heb 12:9 Wee hauehave had the fathers of our bodies correcting vsus, and wee gaue them reuerence.

3. To reuerence them, in giuing them all outward reſpect, 3which is due to chiefe ſuperiors, and fearing to offend them: for from hence the Lord taketh his compariſon;Mal. 1.6.Mal 1:6 A ſonne honoreth his father, and a ſeruant his maſter; if I then be a Father, where is mine honour; if I be a maſter, where is my feare?

4. To cheriſh them, and to giuegive them maintenance in time 4of need. When the Phariſees did by their traditions, vnderunder a pretence of holines, diſpence with this duty, they were reproued by our Sauiour Chriſt for hypocriſie, ſaying, Why doe yee tranſgreſſe the commandement of God by your tradition? Matth. 15.3.4.5.6.Matt 15:3Matt 15:4Matt 15:5Matt 15:6for God hath commanded. Honour thy father, and thy mother. But yee ſay, Whoſoeuer ſhall ſay to father and mother, by the gift that is offered by me, thou mayeſt hauehave profit, though hee honour not his father and mother, ſhall be free. That is, if he dedicate his goods, and ſuffer them to want, whereas hee might therewith hauehave relieued them; If a Widdow hath children, or nephewes, ſaith Saint Paul, let them learne firſt to ſhew godlineſſe towards their owne houſe, 1. Tim. 5.4.1 Tim 5:4and to recompence their kindred; for that is an honeſt thing, and acceptable before God. Which he further expoundeth afterwards, ſaying, Jf any faithfull man, or woman, hauehave widdowes, that is,Verſe 16. to their mothers or aunts, let them miniſter vntounto them, and let not the Church, that is, other Chriſtians, bee charged. And God hath made the Storke a wonderfull example to condemne children, that are this way vnnaturall to their parents in their age: for ſhe nouriſheth, and bringeth food to her parents in their old age, wherefore ſhe hath the name, Cheſidah, Pious, or Mercifull, in Hebrew. And in Greeke foreign ſignifieth this kind of mutuall retribution, being deriued from foreign, which ſignifieth, a Storke.

In theſe things conſiſteth the honour due to father and mother, and for examples wee may take Iacob, who obeyed his father and mother in the choyce of his wife: and Shem and Japhet, who reuerenced their father Noah, and went backward p. 306and couered his nakedneſſe: and Ioſeph, who recompenced his father Iaacobs care, with prouiding for him in his old age, and all holy men, who hauehave readily performed theſe duties. They are wicked children therefore and accurſed, as breaking this Commandement in the head, that do continually greeue their godly parents by their diſobedience, and light eſteeme of them, liuing out of all good order, being Drunkards and Swaggerers, and plunging into the eſtate of marriage without, yea contrary to their liking. The Lord prouided of old, that ſuch ſhould be put to death: If any man hath a diſobedient ſon, Deut. 21.18.19.20.Deut 21:18Deut 21:19Deut 21:20which will not hearken to the voyce of his father, nor the voyce of his mother, and they hauehave chaſtened him, and he will not obey them. Then ſhall they take him, and bring him out. And all the men of the City ſhall ſtone him with ſtones vntounto death.

2Honour due to Magiſtrates. Rom. 13.1.Rom 13:1The Superiours in authority, by the Law of Nations, are Magiſtrates and Gouernours of the Common-wealth. The honour due to them is, 1. To be ſubiect vntounto them, according to that precept: Let eueryevery ſoule bee ſubiect to the higher powers. And againe:1. Pet. 2.13.14.1 Pet 2:131 Pet 2:14 Submit your ſelues to all manner ordinance of man, for the Lords ſake, whether it be vntounto the King, or vntounto Gouernors that are ſent of him. 2. To pay tribute vntounto them: GiueGive to all men their dutie tribute to whom yee owe tribute, and cuſtome to whom cuſtome: and in the verſe before it is ſaid, For this cauſe yee pay tribute vntounto them. Rom. 13.7. Verſ. 6.Rom 13:7They are, as it were, the belly, vponupon which all the members depend, and for which they therefore labour. 3. To giuegive all outward reuerence vntounto them, not onelyonly when they are courteous and kind vntounto vsus, but euen, when vniuſtly they are harſh towards vsus. This Paul acknowledged, and excuſed his ill language towards the high Prieſt, when he had commanded him to be ſmitten,Acts 23.5.Acts 23:5 ſaying; I knew not (brethren) that he was the high Prieſt.

1The honour due to Step-fathers and Step-mothers.Superiours in authority by the Law of contract, are ſtep-fathers, and maſters and husbands. 1. Step-fathers and ſtep-mothers are to bee honoured, as the naturall parents, if they be as naturall parents, nouriſhing and bringing their ſtep-children vp, and prouiding for their good, & the reaſon hereof is good; for a ſtep father is now one fleſh with thine owne mother, and he is thy father, if thou liueſt in his family. In p. 307this caſe wee ſee what honour Moſes giueth to his father in law Iethro, comming to ſee him,Exod. 18.17. Ruth. 3.Exod 18:17Ruth 3 and giuing him good counſell. He obeyed him. Thus Ruth obeyed Naomi in all things; and Chriſt himſelfe was obedient to Ioſeph, Matth 2.1.Matt 2:1the husband of his Mother, as hee was vntounto her: for it is ſaid, that hee was ſubiect vntounto them. But if ſtep-fathers, and ſtep-mothers, ſeek to make a prey of their ſtep-children, as it is ſometime ſeene, when they are left rich, endeauoring to match them for their owne aduantage, in this caſe, and the like, they are not bound to obey, becauſe the bond is now broken, by which they were firſt tied, viz. naturall affection, which is turned into ſtrange and vnnaturall.

2Honour due to maſters. Coloſ 3.22. Verſ 23. Verſe 22.Col 3:22Maſters of families are to be obayed, as the Lord Chriſt. Thus the Apoſtle commandeth; Seruants, bee obedient to them that are your maſters in the fleſh in all things: and whatſoeuer ye do, doe it as vntounto the Lord Chriſt, of whom yee ſhall receiue the recompence of reward. They are therefore to be ſerued: 1. Diligently at all times, not only in their preſence, as is the manner of eye-pleaſers. 2. Faithfully being true vntounto them, and with the beſt endeauour, ſeeking to bring to paſſe what they command, and to preuent euill, and loſſes from them, and to procure their good. Such a ſeruant had Abraham, Gen 24.Gen 24that was the ſteward of his houſe, whom he ſent to fetch a wife for his ſon Iſaack, from amongſt his kindred. Hee did not onelyonly endeauour to bring to paſſe what he had in charge, by going to the place, and obſeruing his opportunity to make this motion: but alſo he prayed vntounto the Lord for good ſucceſſe, and haſtened his returne home with all ſpeed, when hee had obtained. Not as many loytering, and careleſſe ſeruants now adayes, who, howſoeuer they goe, when their maſter biddeth them, yet they are without all care, and ſtudy about the diſpatch of their buſineſſe, and delay their returne to the vttermoſt. This ſtranger ſeruant ſhall riſe vp in iudgement againſt them, and condemne them. 3. With feare and reuerence, not daring to diſpleaſe them, euen as young ſchollers vnderunder moſt ſeuere Maſters. Thus the Apoſtle Peter commaundeth; Seruants bee ſubiect to your Masters with all feare. 1. Pet. 2.18. 1 Tim. 6.1.1 Pet 2:181 Tim 6:1And the Apoſtle Paul; Let ſeruants count their Maſters worthy of all honour. p. 308Thus Iacob ſerued his vncle Lahan, Gen. 31.39.Gen 31:39in keeping his ſheepe. If any were torne with beaſts, hee brought it not to ſhew his maſter, but made it good; and likewiſe, if any were ſtolne by day, or by night. So ſhould ſeruants feare their maſters, as to auoyd all occaſions of offending them, though againſt themſelues. 4. Without all exception, whether they bee wicked, or godly, if thou be vnderunder the yoake; but if thy Maſter be a beleeuer,1. Tim. 61.2. then ſerue him thus much rather. Whether they bee vnreaſonable in their correction, chaſtiſing thee wrongfully,1. Pet. 2.19.1 Pet 2:19 or reaſonably, correcting for iuſt cauſe: as Hagor was bidden to returne, and humble her ſelfe to her Miſtriſſe, euen when ſhee was moſt ſeuere towards her.Geneſ 16.6.Gen 16:6 Whether they be wiſe or fooliſh, as Nabal, whoſe ſeruant fore ſeeing the danger towards him, did the parts of faithful ſeruants, in telling their miſtris, how vnworthily he delt with Daui…s men, when they had well deſerued at his hands.1. Sam. 15.1 Sam 15 Which will condemne many ſeruants at the laſt day, who contrariwiſe conceiue malice againſt their maſters, and are glad of reuenge, if they be any thing harſh, and ſeuere vntounto them: and much more will it condemne ſuch as hauing godly, and kinde maſters, do hate them euen for their goodnes towards them, and refuſe to be learned by their good inſtructions, and to be ordered as it becommeth Chriſtians, in matters concerning religion, and the feare of God. Which, though it bee moſt ſtrange, yet daily experience teacheth to bee moſt true, but woe will be vntounto them more, than vntounto other ſeruants, at the laſt, for that their meanes hauehave been double to the meanes of others, but they hauehave hated to be reformed.

3Honour due to husbands. 1. Pet. 3.6. 1. C r. 11.3 Epheſ. 5.24.1 Pet 3:61 Pet 3:1Eph 5:24Husbands are to be obeyed by their wiues, according as it is written of Sarai, that ſhee ob…y d Abraham, and called him Lord: and good reaſon, for by the contract of marriage, the husband is made the head of the wife, euen as Chriſt is the head of the Church. Therefore the wife muſt bee gouerned by her husband in eueryevery thing, as the Church is by Chriſt: ſhe muſt ſubmit her ſelfe to be taught of her husband;1. Cor. 14.34. Epheſ. 5.33.1 Cor 14:34Eph 5:33 if the wife w…ll know any thing, ſhee muſt ask her husband at home: and laſtly, ſhee muſt reuerence her husband in her ſpeeches, not brawling, or ſcolding with him, and in her behauiour, p. 309ſhewing all due obſeruance towards him.

Queſt.What if the husband be a Nabal, is the wife notwithſtanding to reuerence and obey him?

Anſw.He is yet the head, and though the head be idle and fooliſh, it keepeth the place ouer the members of the body: ſo the huſband muſt be acknowledged by the wife, and by her diſcreet and louing carriage towards him, ſhe may both win him, and prouide for her owne, and the beſt of her family.

2Honour due to Miniſters.Hauing ſpoken of the ſuperiors in authority, it followeth now of ſuperiours in place and calling: and theſe are, firſt, miniſters of Gods word, which are ouer ſeuerall congregations in the Lord, as Paul deſcribeth them,1. Theſ. 5.12.1 Thess 5:12 which labour amongſt you, and are ouer you in the Lord, and admoniſh you. The honour due to them in briefe, is ſet downe to be double honour;1. Tim. 5.17.1 Tim 5:17 The Elders, that rule well, let them be had in double honour, ſpecially ſuch as labour in the word and doctrine. Contrary to the manner of the world, that giueth them none honour at all and eſteemeth of them as moſt vnworthy perſons, eſpecially ſuch, as thinke themſelues better, in regard of their pelfe of the world. But to meete with ſuch degenerous perſons, the holy Ghoſt giueth a greater charge for the honouring of faithfull, and painfull miniſters, then of any other. And this double honour is firſt louelove, which is further expreſſed.1. Theſ. 5.12.1 Thess 5:12 HaueHave them in ſingular louelove for their workes ſake. And the Prophet Eſay, in admiration of this ezcellent office, crieth out;Eſay 52.7.Isa 52:7 How beautifull are the feet of thoſe, that bring glad tidings of peace, and glad tidings of good things: and accordingly the Galathians are commended, for receiuing the Apoſtle of Chriſt, as if an Angell from heauen had come vntounto them, and for ſuch earneſt louelove vntounto him, as that if it had been poſsible, they would hauehave pulled out their eyes, Gal 4 14.15.Gal 4:14Gal 4:15and giuen them vntounto him. And from this louelove ariſeth obedience, and ſubmiſsion according to that precept; Obey thoſe, Heb. 13.17.Heb 13:17that hauehave the ouer-ſight of you, and ſubmit your ſelues vntounto them. For, where ſingular louelove is, there is weight in the doctrine, to ſway him that is taught, and eſtimation of the perſon, to moue to all due reuerence, and ſubmiſsion, ſeeing this is a proper effect of ſpeciall louelove towards thoſe that bee in any place aboue vsus.

p. 3101. Cor. 9.14.1 Cor 9:14Secondly, they are to bee honoured with the paiment of tithes, and duties, which by Gods ordinance belong vntounto them for their maintenance: for God hath ordained, that they which preach the Goſpell ſhould liue of the Goſpell. But none other way doe we reade of, whereby God hath ordained, that they ſhould liue. And vntounto this agreeth that precept; Let him that is inſtructed, Gal. 6.6.Gal 6:6make him, that hath inſtructed him, partaker of all his goods, that is, as I take it, pay him the tith of all his goods growing and increaſing; otherwiſe he muſt make his eſtate common vntounto him, which is Anabaptiſticall and abſurd. If it be here demanded.

Queſt.What is to bee done, if the miniſter bee vnfaithfull and negligent? is this double honour due vntounto him?

Anſw.He muſt notwithſtanding hauehave his duties, and if authoritie ſee not to his reformation, God, that thretneth idle ſhepherds, will call him to account for his infidelity. If any man for this ſhall neglect to pay tithes, or doe it deceitfully, God will call him to account, ſeeing that the Miniſter is his Steward, and though he be bad, it wil not excuſe this robbing of his maſter.

Queſt.If it be further demanded, whether all miniſters be meant in generall, and are equally to bee honoured by particular peoples?

Anſw.I anſwer, All Miniſters in generall, for the height of their calling, are to be honoured of all people, whether their owne flocke, or ſtrangers; but there is a more ſpeciall, and proper honour due from the people to their owne Paſtor: for ſo it is written;1. Theſ. 5.12.1 Thess 5:12 Obſerue thoſe that labour amongſt you, and hauehave them in ſingular louelove: and good reaſon, ſeeing that, although there bee other labourers alſo, yet he laboureth to feed this flocke, to watch for theſe ſoules. Whence it appeareth, how farre they erre, that extoll ſtrangers, and oftentimes more vnworthy ones, God knoweth, then their owne Miniſter by many degrees, that preferre readers of Lectures in their own townes, or elſewhere, before their owne proper painefull Paſtor, and euen young new vpſtart Curats, before the graue and learned Rectours of the Church.

2Honour due to ancients.Superiours in place are elders, and ancient perſons, the dutie towards whom, is for younger perſons to riſe vp vntounto p. 311them, and giuegive them reuerence, according to that;Leuit. 19.32.Lev 19:32 Thou ſhalt riſe vp before the hoare-head, and honour the perſon of the old man, and euen of the beſt and greateſt younger men, the pooreſt and meaneſt ancients are to be vſed with reſpect for their gray haires.

3Heb. …3.4.Heb 3:4Superiours in place are married perſons, whoſe eſtate is honourable, according to that ſaying of the Apoſtle. Marriage is honourable amongſt all men and the bed vndefiled. The honour due to them, is for ſingle perſons of like quality, to giuegive place vntounto them, as it is eueryevery where vſuall amongſt vsus, which is a ciuill and commendable cuſtome. Superiours in 4fortunes, are either Noble men by birth, or aduancement,Honour due to the rich. or elſe rich and wealthy perſons, which diſtribute and giuegive of their goods vntounto the poore, as hath been already ſaid of Iob: they are to be reuerenced of the poore, towards whom they are Gods ſtewards. So that it is a fault to be reformed in the poore, that neede the helpe of almes, if they be irreuerent towards them, that are both able and willing to beſtow almes on them.

Parts of reuerence.Now becauſe much hath bin ſpoken of reuerence towards ſuperiours, I hauehave thought it not amiſſe to ſet downe more particularly the parts of this reuerence. The firſt is, to riſe vp vntounto them, according as hath been already ſaid,Leuit. 36.32. Thou ſhalt riſe vp before the hoare-headed. So children are to riſe vp before their parents, ſchollers before their maſters, common people before Magiſtrates, ſeruants before their maſters, and all inferiours before their ſuperiours. The ſecond is to goe to meete them, when they are comming towards vsus,Gen. 18.2.Gen 18:2 as Abraham is ſaid to hauehave gone to meete the men that came towards him, and Salomon to meete his mother Bathſheba, 1. King. 2.19.1 Kgs 2:19when ſhee came vntounto him, as a ſutor. The third is to bow the knee vntounto them, as Abraham is alſo noted to hauehave done towards the ſame men. The fourth is to ſtand by them, whileſt they ſit, as Abraham alſo did, and all the people ſtood about Moſes, Exod. 18.Exod 18whilſt he ſat to iudge them.

Gen. 43.Gen 43The fifth is, to giuegive them the chiefe ſeate, and our ſelues to take the loweſt, as the brethren of Ioſeph did ſit euerie one according to his ſenioritie, and as the Lord commandeth, p. 312when thou art bidden to a feaſt to take the loweſt place.Luke 14.10.Luke 14:10 The ſixth, is to be ſilent before them, whilſt they hauehave ſpoken: thus Elihu, one of Iobs friends, hold his peace, becauſe he was yung, whilſt the ancient of dayes ſpake.Iob 32.6.7.Job 32:6Job 32:7 The ſeuenth is, to be ſilent in Courts, and places of Iudgement, vntill we bee bidden to ſpeake: thus Paul being before Felix accuſed of the Iewes, was ſilent,Acts 24.10.Acts 24:10 till the Gouernour bad him anſwere for himſelfe, and it is want of good manners in thoſe, that take more liberty before Iudges and Iuſtices, vnleſſe apparant wrong be offered vntounto them. The eighth is, to giuegive eueryevery one his iuſt title:1. Sam. 1.14. 1. Pet. 3.7.1 Sam 1:141 Pet 3:7 as Hannah when ſhe was blamed by Ely, as a drunkard, I am not drunken (my Lord) ſaith ſhee; rnd as Sarai reuerenced her husband, and called him Lord, or by a title of reuerence. The ninth is, to order all our ſpeeches and geſtures ſo, as that we paſſe not the bounds of reuerence; for what auaileth it, though thou bow the knee, and giuegive titles, if thou ſcorne, or deride him in vnſeemely ſpeeches, or behauiour, as Cham that curſed ſonne againſt his father Noah. Geneſ. 9.Gen 9The tenth is, to vncouer the head before Superiours, and to ſtand vncouered, if the qualitie of the perſon doth ſo require. And as theſe be the parts of reuerence due to ſuperiours, and they that wilfully offend herein, doe not only paſſe good manners, but ſinne againſt Gods Law.

Hauing hitherto ſpoken of ſuch, as are to bee honoured for their authority, or place: it followeth now to be ſpoken of all others, which are to hauehave any honour done vntounto them, for any dignity, or worth appearing in them.

1Men worthy of Honour by Learning and knowledge.And theſe are, firſt, men worthy by learning and knowledge, or by any other excellent qualitie in them. Thus King Salomen was honoured of all the Kings round about, ſo that many ſent him preſents, and many came from farre to ſee him. The honour due to ſuch, is highly to eſteeme of them, to praiſe them according to their worth, and to preferre their acquaintance, and friendſhip. After this manner did the Queene of the South,1. King. 10. Acts 18.24.1 Kgs 10Acts 18:24 honour Salomon for his wiſdome: and Luk, Apollos for his eloquence and power in the Scriptures: and Paul, Titus, and the Brethren ſent to Corinth for their holineſſe, and integrity, calling them the glory of the Church of God.

p. 3132. There is a kinde of worth alſo in men, euen for this, becauſe they are Chriſtians,Phil. 2.3.Phil 2:3 and we are all members one of another: for which cauſe eueryevery man is firſt to eſteeme another better then himſelfe: becauſe other men are not ſo vnworthy in our knowledge as wee our ſelues. 2.Rom 12 10.Rom 12:10 In giuing honour, we muſt goe one before another, and not in taking, ſuch ſhould our humility be. 3. As we meet one another in the way, giuing due ſalutations, this was often preſcribed to the firſt Chriſtians: as by Peter, 1 Pet. 5.14.1 Pet 5:14Greet yee one another with the kiſſe of louelove. And by Paul Rom. 16.16. &c. prouided alwayes, that if any were knowne an enemy to the truth,2 Ioh. 10.2 John 1:10 they ſhould not bid him, God ſpeed. Not that there is danger in ſaluting ſtrangers, in a Chriſtian common-wealth, where all are ſuppoſed Chriſtians, as ſome hauehave fooliſhly thought, but if any be knowne to be Chriſts enemie.

3. There is alſo a kinde of Worth, becauſe of Gods ordinance. 3Thus men are to giuegive honour to women,1 Pet. 3.7.1 Pet 3:7 as to the weaker veſſels, and not for their weakneſſe to deſpiſe them, and to think them vnworthy of all reſpect, becauſe that howſoeuer the woman is weaker then the man, yet ſhee is alſo the childe of God, and an inſtrument of much good in the Church. The honour therefore due to them is the like to that, which hath beene ſayd towards man in the like caſes. And thus much of the honour commanded heere. Now wee are to ſpeake of the duties of perſons honoured, which (as is contained in the anſwer) is to walke worthy the honour due vntounto them from inferiours.

1. The duty of Parents towards children. Epheſ. 6.4. Gen. 18.19.Eph 6:4Gen 18:19And firſt to begin with naturall Parents. Their duty towards their children, is firſt to giuegive them good education, as it is commanded; Parents bring vp your children in the information and feare of the Lord. Seaſon them with knowledge of the firſt principles, and command them to doe accordingly, as father Abraham, of whom the Lord ſaith, I know Abraham, that hee will command his ſonnes, and his houſhold after him, t at they keepe the way of the Lord; as the veſſell is firſt ſeaſoned, it will fauour long after.

2. Diſcreetly to chaſtize them for their faults, whilſt they are young; according to that,2 Duty. Heb. 12.9.Heb 12:9 Wee hauehave had the fathers of our p. 314bodies, which corrected vsus. And, Hee that ſpareth the rod, ſaith Salomon, marreth the childe. They are now young and tender plants, and may eaſily be ſet to rights, deferre till they bee growne, and then, as Elies children, they will be incorrigible, and accurſed of God.

3. Duty.3. Not to exceed in giuing correction, but tempering the vinegar of ſharpe correction, with the oyle of gentle exhortation,Epheſ 6.4.Eph 6:4 ſo that they be not prouoked (as the Apoſtle ſaith) vntounto wrath: For, too harſh vſage is ſo farre from amending them, as that it doth obdurate and harden them like vntounto the ſmiths anuil, with continuall beating vponupon it.

4 Duty.4. To prouide like good parents for them, both food, rayment, and the like, and in time conuenient fit marriages, and if ability will ſerue, ſome competencie of liuing. For it diſhearteneth a childe much, to ſee his father ſpend all vponupon vanity, and without all prouidence for his children; or when they do their duty, and earne ſomething with their labour, to hauehave it taken from them, and to bee left without comfort. Good Parents hauehave beene euermore prouident,Gen. 25.Gen 25 as Abraham, who left Iſaac his inheritance; and gaue ſo much as was fit to his other children. Ruths very mother in law, was carefull to prouide for her a good husband, and this is commended to all Parents by S. Paul.

1. Cor 7. 5. Duty.1 Cor 7:55. To beare an equall affection towards their children, vnleſſe there be inequality of deſert: otherwiſe it breedeth enuy amongſt brethren, and vndutifulneſſe to Parents. Thus was it amongſt Iaacobs children, who ſought the ouerthrow of Ioſeph, for his fathers too much cockeriug him: and this was a fault in old Iſaac, as he knew afterwards, placing his affection moſt vponupon Eſau. Parents muſt take heed therefore that they prefer not the eldeſt ſo, giuing him all, as that they leaue nothing for the reſt; nor yet the younger, depriuing the eldeſt without iuſt cauſe, of his du…: for either way, there is a breach of naturall duty. What is a iuſt cauſe of diſheriting the eldeſt,Gen 49.Gen 49 we may ſee in Iaacobs laſt will, where Reuben the eldeſt is put beſides his right for inceſt, and Simeon and Leui for bloud-ſhed. So that no deformity, or defect, but onelyonly ſin, which putteth out of Gods fauour, ought to p. 315put any beſides this right. Laſtly, to be graue, ſober, honeſt & holy, and in all things to giuegive the example of a father, that is, of one in Gods ſtead vntounto his children: for it is a vaine thing in parents, to forbid their children lying, ſwearing, drinking, and to be lyars, drunkards, and ſwearers themſelues, to bid them feare God, and ſerue him, and to bee prophane themſelues. Rather as Ioſuah, thou muſt be the firſt and chiefe in all goodneſſe, ſaying, J and my houſhold will ſerue the Lord, Ioſ. 24.Josh 24Otherwiſe that ſharpe ſentence belongeth to thee;Rom. 2.17.Rom 2:17 Thou that ſaiſt a man ſhould not ſteale, doſt thou ſteale &c.

The duty of Maiſters towards ſeruants. Gen. 18.19.Gen 18:19Maiſters doe alſo owe a duty vntounto their ſeruants, as being fathers of their families, They muſt teach them alſo, and command them to feare the Lord, as Abraham his houſhold. 2. Not bee too harſh towards them, by ouer-correcting, by churliſh vſage, by too ſore labouring them: but to vſe them, as thoſe that remember that they alſo hauehave a maſter in Heauen: according to that,Col. 4.1.Col 4:1 Yee maiſters doe vntounto your ſeruants that is iuſt and equall. There muſt be diſcretion therefore vſed in corrections. Sins againſt God, are more ſeuerely to be puniſhed, then againſt themſelues; if they be often, more; if ſeldome, leſſe; if obſtinately, or of purpoſe, more; if by infirmity, leſſe. And for labour, they muſt remember, that the righteous man is merciful to his beaſt, much more to his ſeruant. 3. They muſt duely recompence their labour with fit maintenance and wages;Iam. 5.4.Jas 5:4 for there is a cry againſt thoſe that keepe backe their wages, which commeth vp to heauen for vengeance. 4. They muſt not deſpiſe their good counſell, if they can aduiſe them well at any time, but follow it as Naaman did his ſeruants; and Iob acknowledgeth of himſelfe, ſaying; If I hauehave deſpiſed the iudgement of my ſeruant, and my mayd, when they did contend with me. Iob 31.13.Job 31:13For what auaileth it for a ſeruant to bend his minde for his maiſters good, if his aduice be neuer heard. It had been better for the Leuite in his trauell, if he had heard his ſeruant counſelling him,Iudic. 19.Judg 19 he had eſcaped a great danger, which he doing contrary fell into.

The duty of Princes to ſubiects.Kings, Princes & all Magiſtrates, do owe a duty to their ſubiects, & to the cōmon people, which is to deale iuſtly & truly with them, to be coragious to maintaine the right, and to p. 316hate couetouſneſſe,Exod. 18.2.Exod 18:2 as Jethro did wiſely counſell Moſes to prouide for, in ſetting Iudges ouer the people, to iudge the fatherleſſe and widdow,Eſa. 1.16.Isa 1:16 ſupporting them in their iuſt cauſes; not to lift vp themſelues aboue their brethren, or preſſing them too much with charges,Deut 17 19.Deut 17:19 as the Lord commandeth to the Kings of Iſrael: to reward the good, and to puniſh the euill, which is the maine cauſe why he beareth the ſword, and hath the Scepter committed to him.

The duty of Miniſters to peop…e. 2 Tim 4.2. Ez…ch 3.17.2 Tim 4:2Miniſters owe a duty to their people, which is publikely to pray for them, and with them, to preach the word vntounto them with diligence, in ſeaſon and out of ſeaſon, to watch ouer them as Ezechiel is charged, to eſpye their danger, by reaſon of their ſinnes, and to admoniſh them with all earneſtneſſe, euen as watchmen doe, when the City is in danger by the enemies comming: to care for them, ſtudying how beſt to further their ſanctification,1 Pet. 5.2.1 Pet 5:2 as Peter exhorteth, Feed the flocke of Chriſt that dependeth on you caring for it: not to domineere, or tyrannically to rule ouer them,Verſe 3. as it followeth: Not as Lords ouer Gods heritage, but that yet may bee examples to the flocke. Epheſ. 1.Eph 1And laſtly, in their priuate dayly prayers, to commend them to the Lord as Paul profeſſeth that he did for the Epheſians and Theſſalonians,1 Theſ 1.2. Epheſ 6.28. Duty of Huſbans to their Wiues. Epheſ. 5.30. 1 Cor. 14.34. 1 Pet. 3.7.1 Thess 1:2Eph 6:28Eph 5:301 Cor 14:341 Pet 3:7 &c. and as the people are alſo bound to pray for the Miniſter.

1 Cor. 7 3.1 Cor 7:3Husbands owe a duty to their wiues, which is to louelove them dearly, euen as their owne fleſh, as Chriſt loueth his Church, to teach them, if they would or ought to know any thing, to dwell with them as men of vnderſtanding, and not to liue ſeparate; and to keepe their bodies as proper and peculiar by a ſacred band, to them onelyonly, and not as their owne, to abuſe them with other women, or to deny them to their lawfull wife, as the wife is alſo bound to her husband.

The duty of rich toward the poore. 1. T…. 6.17.The rich owe a duty towards the poore, and ſuch as bee meaner, which is not to carry themſelues haughtily and proudly towards them: for againſt this the Apoſtle giueth warning: Warne rich men that they be not high-minded. Wherefore, as meaner perſons giuegive them reuerence, ſo let them bee courteous to the pooreſt: and another duty is to diſtribute of their goods vntounto the poore, as it followeth in the p. 317ſame place. That they doe good, and be rich in good workes, and ready to diſtribute and communicate: This if they doe not, they are falſe ſtewards, and ſhall be turned quite out of office, and hauehave their portion with hypocrites. 7 If any bee learned, or excelleth in any faculty or ſcience, his duty is not to bee ſtrange and lifted vp in the ſight of his gifts, but to doe the more good, to ſeeke in all humility to winne the more glory to God. As Apollo is commended to hauehave done,Acts 18.Acts 18 mightily confuting the Iewes out of the Scriptures: and Paul that did ſo much excell, became all things to all men, that hee might winne ſome.

Queſt. 89. What is here forbidden?

Anſw. All irreuerence towards thoſe, that bee in place and authority aboue v , and churliſh behauiour in ſuch, towards thoſe that be of a low degree.

Explan Before that we come to ſpeake of the ſinnes, ſomething is here to be premiſed. Wherefore is the duty of Inferiours onelyonly expreſſed in this Commandement, and not of Superiours, if all be alike bound heereby? Anſw. The Commandement indeed is heere in ſingular, and different from the reſt: but this omiſſion doth not giuegive any whit the more liberty to Superiours, becauſe Parents and children, Maiſters & Seruants, &c. are relatiues; ſo that the duty of the one cannot be ſet downe, but the duty of the other, is by the rule of relation vnderſtood: nay, Superiors are more taxed heereby, if they faile of their duty, as being of more vnderſtanding, & ſuch as therefore muſt more readily doe without any preſſing by expreſſe words, ſeeing (which is alſo a more ſpeciall motiue) they are as Gods towards others, in authority, in maieſty, in greatneſſe, and in reuerend antiquity.

Oh how foule a thing is it then in them, not to carry them ſelues accordingly? if it be a fault in inferiours, in any thing to neglect their duty, much more are they faulty in neglecting theirs: becauſe they doe not onelyonly neglect their duty, which they ought to doe, but being ſo ſtrongly bound, by Gods beneficence towards them, and it being preſumed ſo far of their readineſſe on Gods part, for this honour giuen p. 318vntounto them, that (as though meere conſcience would not ſuffer them to be ſo fouly negligent) he maketh no mention of that, which they ought to doe.

1Diſobedience.Touching the ſins againſt this Commandement, they are of two ſorts, as the duties were. 1. Of Inferiours. 2. Of Superiours. The ſinne of Inferiours is irreuerence, that is to be without that awfull regard, which ought to be towards Superiours, and it may be referred to theſe heads. 1. Diſobedience, and refuſing to doe, and to bee ruled: thus ſtubborne and vnruly children and ſeruants ſinne greatly, and ſtubborne people that will not yeeld to follow the directions of Miniſters: they were by Gods cenſure all ſubiect to the ſame moſt fearefull puniſhment: viz. to bee ſtoned to death. For it was the plaine Law of God touching children. See before in their duties to parents. Deut. 21.18. And for people, it was commanded, Thou ſhalt doe according to all, that they, that is,Deut 17.10.11, 12.Deut 17:10Deut 17:11Deut 17:12 the Prieſts and Leuites, teach thee: According to the Law, that they teach thee thou ſhalt not decline, neither to the right hand, nor to the left: And that man that will doe preſumptuoſly, not harkning to the Prieſt, ſhall dye. Thus people, that obey not the wholſome lawes of the Magiſtrates, ſinne greatly; and if any refuſe to be ordered by them, they reſiſt the ordinance of God,Rom 13.2.Rom 13:2 and are ſpecially threatned, that they ſhall receiue to themſelues condemnation.

Queſt. Is it a ſinne then in any thing to doe contrary to the Kings lawes, for examples ſake, to eate fleſh in Lent, or vponupon Fridayes?

Anſw. If the intent of this Law were, that eueryevery one ſhould vſe this abſtinence without exception, it were a ſinne to diſobey, vnleſſe neceſſity did compell: but the chiefe politique intent, being, that Fiſher-men might hauehave vtterance for their fiſh, and ſo be encouraged for the good of the Common-wealth, as the title of that Law ſheweth, and that young things might in Lent be preſerued and not ſpent before they come to ſome age and greatneſſe; if this bee obſerued, and the Law be not purpoſely croſſed, I take it that it is no ſinne of diſobedience againſt the higher powers, in regard of the ciuill and politicall prohibition: and the like is to be thought p. 319of all other ſtatute-lawes, their intent and ſcope muſt be duly, by all good ſubiects obſerued.

Queſt. It is a ſin for children to diſobey their Parents, by deuoting themſelues in their youth to any religious courſe, or order, or without, or contrary to their liking?

Numb 30.1. Math 15.4Num 30:1Matt 15:4Anſw. Yea doubtleſſe, for God hath taken order, that ſuch a vow, as vnlawfull, ſhould be counted of no force. It is therfore meerely phariſaicall in the Romaniſts, that in this caſe allow, nay commend diſobedience of young and ignorant children, in deuoting themſelues to any Monaſticall order, though to the great offence of Parents.

2. Fraudulent and deceitfull obedience: Thus ſeruants 2ſin, when they obey, and vſe diligence in their maſters ſight,Deceitfulnes. but are ſlothfull and negligent behinde their backs, they rob and ſteale from them, taking meat, drinke, and wages to doe their worke with diligence, but contrariwiſe neglect it, and prefer their own eaſe, they can hauehave but cold comfort, when they looke to the great Lord of all Chriſt Ieſus, that ſeeth all their ſloth and deceit.

3. Deriding and ſcoffing at Superiours, as Ham mocked at 3his father Noah, for which he was accurſed in himſelfe,Gen. 9. Deriding Superiours.Gen 9 and poſterity. This is a common vice in wayward youth, when they are taught any thing, that is good, or admoniſhed of their vanity, if not openly, which they dare not, yet in heart they mocke at the admonitions of Parents, Maſters and Miniſters. But ſee what a cutſe of God is out againſt them.Pro. 30.17.Prov 30:17 The eye that mocketh his father and deſpiſeth the inſtruction of his mother, let the Rauens of the valley picke it out, and the young eagles eate it. This irreuerent ſcoffing neuer eſcaped Gods puniſhing hand. The children that mocked Eliſha, 2 King. 2.2 Kgs 2calling him Baldpate, were ſuddenly torne in pieces by Beares to two & forty of them. The Ephraimites that mocked Iphtah, and his Gileadites calling them runagates of Ephraim, were ſlaine to two & forty thouſands. Nahaſh with his Ammonites,1 Sam. 11.1 Sam 11 that mocked at the conditions of peace offered by tbe men of Iabeſh Gilead, ſaying, that if they might put out eueryevery mans right eye, and bring that ſhame vponupon Iſrael, they ſhould hauehave peace, were all ſlaine & ſcattered, ſo as that not two of them p. 320were left together. And what fearefull end the Iewes came to, that mocked at Chriſt, and the holy Apoſtles, wee all know. Feare therefore to ſcoffe at any good man, but much more at ſuch as thou oughteſt to reuerence for his place and function.

4Curſing Superio…rs. Exod. 21.17. Exod. 22.28Exod 21:17Exod 22:284 Curſing and backbiting Superiours; Hee that curſeth Father or Mother, ſhall die the Death. And the Lord expreſſely commandeth; Thou ſhalt not raile vponupon the Iudge, nor ſpeake euill of the Ruler of the people. Thus therefore children, ſeruants, people, that let looſe their tongues againſt their Gouernors, to curſe and raile vponupon them, take the right way to bring Gods curſe vponupon themſelues.Numb. 23Num 23 Balaams caſe ſhall be eaſier at the laſt day, then theirs, for he durſt not curſe, where God forbade him.

55 Irreuerent geſtures towards Superiours in any particular mentioned, before in the duty.

Too much obedience to Superiours.Now, as this Law is broken by detracting, and taking away from the reuerence of Superiours, ſo their is a ſinne in ouer reuerencing them.

11 If obedience be abſolute without reſpect to Gods will: for there we muſt ſay with the Apoſtle;Acts 4.19Acts 4:19 Wee muſt rather obey God, then men. If Parents, or Maſters bid thee lye, ſteale, worke vponupon the Sabbatth, or the like, for their gaine, thou muſt in all modeſty deny ſo to doe: If Kings and Rulers command Idolatry, Superſtition, or Hereſie, obey not leſt eſcaping their hands thou fall into the hands of the Lord.

Queſt. Whether is a Miniſter of Gods Word, being forbidden to preach, by the Magiſtrate, to forbeare to execute this his office of Preaching, ſeeing the Apoſtle did not though ſtraightly charged?

Miniſters ſuſpended may not preach.Anſw. The ordinary Miniſters of theſe times, are bound in this caſe to obey the Magiſtrate, as touching the publike execucution of their office; becauſe, that howſoeuer they hauehave an inward calling from God, yet their outward, to the publike place is from man, or by man, and may againe bee taken away by man: but it was not ſo with the Apoſtles, who as the other Miniſters of thoſe times, were immedialy and extraordinarily ſet a worke by God onelyonly. The onelyonly preaching that they may now in this caſe exerciſe, is by way of conference and exhortation in priuate, prouided alwayes, that it be not contrary, but as p. 321the Law doth allow: otherwiſe the power is reſiſted. Here we may ſee what the Anabaptiſts are, that are enemies to authority, viz. euen a ſinagogue of fantaſtick braine-ſick ſoules, enemies to Gods ordinance: and ſo are many other humorus people of theſe times, who though in word they acknowledge the higher powers, yet in practiſe they doe not, ſeeing all their opinions, and practiſes in matter of religion are ſtill to diſgrace authoritie, and gouernment hereby eſtabliſhed, both Ciuill and Eccleſiaſticall. I know that many of them are zealous perſons, but they are zealous, as the Apoſtle ſaith to the Galathians, amiſſe. Oh that they would weigh, that next vntounto zeale towards God, is zeale to Gods vicegerents, and where they are ill ſpoken of, and deſpiſed in the heart (as it is, where their wayes of gouernment are impugned) there can hardly be right zeale towards God: it being a marke of ſuch as are ordained to damnation, to deſpiſe gouernment, Iude, verſ. 8.and to ſpeake euill of thoſe that be in authority.

2Acts 12.Acts 12Secondly, Superiours are ouer reuerenced, by aſcribing too much vntounto them, and extolling them too highly; as the people are noted to hauehave done to Herod, ſaying the voyce of God, and not of man, whereat the Lord was ſo diſpleaſed, that hee ſtrook him with an horrible death: and as the Popes flatterers extoll him, calling him, alterum deum in terris: another God vponupon earth; and Dominum Deum papam, the Lord God the Pope: with other the like blaſphemous appellations.

31. Cor. 11.1.1 Cor 11:1Thirdly, by making them abſolute patterns to be followed in all things: for it is no excuſe for people liuing in ſinne, to ſay they follow their miniſter, or for children to follow parents, or ſubiects their Princes: for examples of the greateſt are no further to be followed, but as they follow Chriſt, as Paul ſpeaketh of himſelfe; Follow mee as I follow Chriſt Ieſus. The blind guide, and he that followeth him, ſhall both fal into the ditch. 4. By prepoſterous obſeruance towards them in the Congregation, which is, when we riſe vp to great perſons, being in the very act of Gods worſhip; this is abſurd, & as much as if wee ſhould ſay, by thy leaue, Lord, a little, heere commeth a greater then thou; for why elſe doſt thou riſe, if he be greateſt, and moſt worthy, whom thou doſt now worſhip? p. 322Wherefore looke not for, nay, ſuffer not this abſurd honour to be done vntounto you; yee great perſons, parents, and maſters, vnleſſe ye would part ſtakes with God, yea, be better accounted of, whilſt men riſe off their knees to God, to bow vntounto you.

5. By our humble proſtrating the body vntounto them, as vntounto God:Acts 10.Acts 10 Saint Peter forbad this vntounto Co…nelius, and the Angels raiſed vp Daniel, and Saint John prohibiting this kind of reuerence to be done by one fellow-ſeruant to another. This geſture where it proceedeth from religious humiliation and worſhip, commeth very neare the brinkes of open Idolatrie, and cannot but incurre that reprehenſion, Take heed thou doeſt i… not. But in ciuill worſhip performed to Kings, I dare not condemne the loweſt proſtrations, whereas I ſee in the Scripture that ſuch geſtures were vſually exhibited to the moſt pious Kings.2. Sam. 14.22.2 Sam 14:22 So Ioab to Dauid, fell to the ground on his face, and bowed himſelfe. Yet could I wiſh, that Chriſtian Princes in their piety, and by their authoritie, would enact a difference betweene the ſignes of reuerence, yeeldable to the heauenly and the earthly Maieſty, that there might bee ſome outward, as well as inward, adoring geſture appropriated to Gods worſhip vtterly vncommunicable to any mortall man, though bearing the image of God, and exerciſing a vice-gerency of his Soueraignty.

Queſt.What is to be thought of childrens kneeling to their parents, morning and euening, to aske their bleſsing?

Anſw. Kneeling to aske bleſsing.I take it, that this cuſtome is lawfull, and grounded vponupon this Commandement; Honour thy father, and mother, that they may prolong thy daies, that is, by their bleſsing, which in godly parents hath euer been accounted a ſacred …ing. Therefore Iſaac would giuegive his bleſsing to his ſonne Eſau before his death, and Iacob to his children, and the children of I ſeph, which examples, though they were extraordinary, as farre as they were ſpeciall propheſies, yet they ſhew it to bee a very ancient and laudable cuſtome, and of excellent vſe, for children to aske and parents to giuegive their bleſsing vntounto them, becauſe, as their curſe hath alwaies been ominous to wicked p. 323children, and diſobedient; that is, ſuch as hath bin followed with Gods curſe: ſo their bleſsing hath been auſpicious, that is, ſuch, as hath been followed with Gods bleſsing vponupon good children, and obedient. And the like is to be thought of the bleſsing of ſpirituall parents, that it hath vertue by Gods ordinance annexed vntounto it, and therefore is not to bee neglected, but reuerently to be receiued, before that wee depart the congregation. For kneeling vntounto parents, and vntounto Princes, if it be but as vntounto men, it is as lawfull as any other low bowing vntounto them: for nothing can bee preſſed againſt the one, but it alike impugneth the other: if it bee otherwiſe intended by way of religious adoration (as ſome Heathen Emperours hauehave taken vponupon them the honour of Gods) it is Idolatrous.

The ſinnes of Superiours.And hitherto of the ſinnes of inferiours. Superiours ſinne againſt this commandement by too much auſterity and rigor, or by too much remiſſenes. Their ſinne may be referred to theſe heads. 1. Cruelty, and threatning: for this is moſt vniuſt, and vnequall for the reuerence and ſeruice, which ſeruants, and children doe to their parents, and maſters: wherefore it is forbidden; Yee maſters doe the ſame things to them, Epheſ. 6.9.Eph 6:9putting away threatning, knowing, that euen your maſter is in heauen, and there is no reſpect of perſons with him. Thou doeſt rather repreſent the deuill (who ſtriketh feare into men, and terror) in thus doing, then God, whoſe Image thou ſhouldeſt beare.

2. Denying them things conuenient, meat, drinke, cloth, 2reſting time, and recreation, which may be ſufficient. Heere is Mammon ſerued indeed, whilſt to get wealth, thou dealeſt ſo vnworthily with thy family, euen wringing it out of their fleſh, and ſpirits, which thou doeſt thus pinch, and beate downe, that they cannot be ſo ſeruiceable to Church, or common-wealth. They ſhall crie againſt thee to heauen, and their crie ſhall bee heard: if being weary of their liues, through thy hard vſage, they ſhall doe any miſchiefe to themſelues, or others, or runne head-long into any forlorne courſe through griefe and deſpaire, thou art guiltie of their ſinne, becauſe thou haſte driuen them to it.

p. 32433. Prodigally waſting all, or moſt part of thy eſtate, without any prouidence for poſteritie, or care to reward the extraordinary paines of thy houſhold ſeruants:2. Tim. 5.8. If there bee any that prouideth not for his owne, and namely for them of his houſhold, he denieth the faith, and is worſe then an infidell.

44. Neglecting the good education of youth, through the want of teaching, or praying for them, and inuring them to good duties, and by leting paſſe groſſe ſinnes, and diſorder without due correction. Heauy will their account be for this at the laſt day, when they ſhall ſee Ioſhuah Abraham, El…ana, Hannah, and all good gouernours ſitting downe in the kingdome of God, and themſelues ſhut out of doores.

55. Leuity, and remiſnes in Princes, and ſet Magiſtrates ſparing ſinnes, that muſt neceſſarily bee puniſhed, and to the incouragement of malefactors.

66. Tiranny, exerciſing their owne pleaſure vponupon their ſubiects, without all reſpect of equity, and right. Contrariwiſe did the good iudge Samuel, 1. Sam. 12.1 Sam 12and Dauid the King, after that he was well ſchooled, witneſſe that, which hee profeſſeth ſaying;Pſal. 101.1.Ps 101:1 I will ſing of mercy and iudgement. And ſo ſcrupulous was he, that he would not take of gift, much leſſe by violence, the threſhing floore of Arannah, but would buy it, to offer ſacrifice there,2. Sam. 24.21.2 Sam 24:21 although the Lord had commanded him to build an Altar in that place.