A Guide Unto Godliness, Catechism (2 of 3)
A. You ſay true.
Q. But what ſay you of our profeſſion of Chriſtianitie, and that wee are the children of God? May not this our profeſſion bee a tranſgresſion of this Commandement?
A. Yes, and is but too often. God complaineth of his people of the Iewes thus,Eſay 52.5. My Name is all the day continually blaſphemed. Againe, When they entred vntounto the Heathen whither they went, Ezech. 36.20.they polluted my name. And therefore Saint Paul is bold to charge the Iewes, to the end hee might humble them, and make them know themſelues, thus, The name of God is blaſphemed among the Gentiles, through you: Rom. 2.24declaring thereby, that profeſſion of ſeruing God, without conuerſation ſomewhat anſwerable, is a taking of Gods name in vaine. To this end tend theſe exhortations,Ephe. 4.1. I pray you walke worthy of the vocation whereunto you are called. Phil. 1.27Let your conuerſation bee as becommeth the Goſpell of Chriſt. Walke worthy of the Lord. Yea,Col. 1.10. the Apoſtle Saint Iames ſaith plainely, If a man thinke himſelfe religious, Iam. 1.26and refraineth not his tongue, but deceiueth his owne heart, this mans Religion is vaine. If the not-guiding of the tongue may make vaine all our profeſſion of Religion, then much more, if our life be polluted and ſtained with ſundry ſinnes. In what caſe then are they who go forward in all kind of vncleanneſſe and wickedneſſe, not in one, but in almoſt all kind of ſinnes? do not they, howſoeuer they profeſſe themſelues to bee Gods ſeruants, diſhonour him in taking vponupon them the name of Gods ſeruants, or Gods children, and care not how in life they diſhonour him?
Q. We learne then that this Commandement may be broken, by ſwearing, either falſly, or vainly, by talking of Gods workes vnreuerently; by vowing or promiſing to God, not caring to performe the ſame, by inconſiderate wiſhes and wandring praiers; and laſtly, by making profeſſion of ſeruing God, when wee ſerue our owne luſts, ſinne, or Sathan.
A. It is true: But one thing I had almoſt forgotten. For wée diſhonour Gods Name, not onelyonly in our wandring prayers (as is before ſayd) but alſo in praying to him for things vnſeemly, or that againſt our enemies hee would bee an executioner of our wrath. In all theſe or ſuch like requeſts, we diſhonour the name of the Lord our God. And alſo in oathes, beſides falſe and vaine ſwearing, already prooued to be againſt this Commandement, it is a great diſhonor to Gods Name to match him with any other in ſwearing, or any other ſeruice of GOD, as Gods people did, for which, GOD by his Prophet threatneth to deſtroy the land, and to cut off the people, and the beaſts, the birdes, and the fiſhes alſo; and this ſéemeth to be a great cauſe of that generall deſtruction, becauſe they did worſhip and ſweare by God, Zeph. 1.5and by Malcham. For our great and mighty God, who gouerneth all things as he will, ſcorneth ſo vnequally to be matched with Idols, or any creatures.
Q. Now beſides all theſe tranſgreſſions of this Commandement, we read, that God very often findeth fault with falſe prophets, that came in his Name when hee ſent them not, ſpoke in his name, when hee bid them not, and made the people beleeue they were his true Meſſengers, & yet were nothing leſſe: Did not ſuch take the name of the Lord in vaine?
A. Certainly they did. So that as by that which hath formerly bin ſaid, we hauehave learned how eueryevery man may tranſgreſſe this Lawe: ſo here we are taught how theſe in their particular function do grieuouſly and very dangerouſly for other, breake this Commandement. And herein do all popiſh, and other falſe Teachers, wickedly offend, in that they vaunt themſelues as meſſengers from God, to teach his truth, when they ſpeak of nothing but their owne fancies, and mens traditions, vnleſſe as graceleſſe murderers will caſt Sugar vponupon poiſon to deceiue him that eateth it, ſo they now and then alleage ſomewhat out of Scriptures, to make their hearers beleeue, that al that they deliuer is like that, when their doctrine, and Gods word in his booke deliuered, are no more like then night to day, darkneſſe to light, or Antichriſt to Chriſt. And thus much for this third Commandement: I meane for the things prohibited therein.
Q. But what is required in this Commandement that we ſhould do?
A. He who will not that wée diſhonour his name, would hauehave vsus occupied in ſanctifying the ſame. For, as Chriſt ſaith;Mat 12.30 Hee that is not with mee, is againſt mee, and hee who gathereth not, ſcattereth. So hee who honoureth not GOD, diſhonoureth him, whenſoeuer occaſion is giuen to honour him, in that hee omitteth that dutie. And therefore Moſes, though hee did not any thing whereby God might be diſhonoured: yet is charged not to hauehave honoured God, becauſe, when oportunity ſerued (with aſſured faith in Gods power and merciemercy, he commanded not the Rocke to ſend forth water,Exod. 17.6 as ſometime before hee had done. Becauſe (ſaith God) ye beleeued not me, Num. 20 12.to ſanctifie mee before the Children of Iſrael; therefore, yee ſhall not bring this Congregation into the land which I hauehave giuen them. And God accounted this ſuch a diſhonour to him,Deut. 3.25 that though Moſes praied God that hee might goe in, and ſee that good land beyond Iordan: Yet God would not heare his praier for that thing. verſe 26.
Q. It appeareth then, that this prohibiting or forbidding to diſhonour Gods name, doth neceſſarily containe in it a commandement to honour the ſame; and that worthily. For the honouring of his Name, is the firſt thing that our Sauiour Chriſt hath taught vsus to begge of God, in that forme of prayer which he hath taught vsus, which we call the Lords Prayer. Therefore, as you hauehave taught vsus, how his Name may be in diuers ſorts, or many waies diſhonoured, ſo let vsus heare how wee may apply our ſelues to honour the ſame.
A. Firſt, if we do the contrary to thoſe things, whereby Gods name is diſhonoured: As if taking his name in ſwearing, we ſweare alwaies truly and in iudgement, or for deciding of controuerſies of weight or importance; if wee thinke or ſpeake of his workes reuerently; if wée performe the holy meanes which wee hauehave promiſed in our hearts, to vſe to furder vsus in his ſeruice; if in our ſhort and ordinary wiſhes, or ſolemne prayers, wee with feare and reuerence ſue to God ſeriouſly: laſtly, if our outward profeſſion of religion bee ioined with care and indeuour to ſerue God truly, and walke worthy of our calling, by theſe meanes we ſhall rightly performe this holy ſeruice.
Q. Are there not ſome particular or ſpeciall obſeruations, which if wee follow, we may more religiouſly apply our ſelues to all theſe duties before mentioned?
A. Yes verily, and briefly they are theſe: A diligent hearing or reading of Gods word. For without it, wée are like men that hauehave a deſire to worke and will be doing ſomewhat; but in the darke night, when through want of light, they know not whether it be right or wrong, good or euil that page missing duplicate page duplicate page were in. Therefore, that in all our doings and ſufferings, God may bee glorified,Rom. 15.5 wee muſt pray to the God of patience, as S. Paul calleth him, that hee will giuegive vntounto vsus,Phil. 1.29 not to beleeue only, but to ſuffer alſo for Chriſts ſake. 1. Cor. 6.20.So ſhall we glorifie God in our bodie, and in our Spirit, as St. Paul willeth.
Q. What is meant by the words following: For the Lord will not hold him guiltleſſe that taketh his name in vaine?
A. God thereby moueth this people to take heed that they offend not againſt this lawe. For, many go forwards in their ſinnes raſhly, thinking that as man doth not, ſo God cannot eſpy; or at the leaſt doth not ſee their wickedneſſe, or if he ſee, yet he regardeth it not, or that hee will not puniſh, or that he is not of power ſufficient. For what is ſo abſurd that vngodly men will not ſurmiſe, to flatter themſelues in their owne waies? therefore, God heere giueth his people to vnderſtand, that if they prophane his name, they prouoke againſt them the LORD himſelfe, whoſe All-ſéeing Eye beholdeth the very thoughts of the heart, and whoſe Power is infinite, and not to bee hindred by any deuice or policie, or to be reſtrained by any ſtrength of man: Who if he wher his glittering ſword, Deu. 32.41and his hand take hold of iudgement, will execute vengeance on his enemies, and will reward them that hate him. So that howſoeuer they deceiue themſelues, and plead not guilty; yet he who knoweth them better then they know themſelues, and holdeth that for a diſhonouring of his name, whereof they make no reckoning, will both charge them, and puniſh them too (vnleſſe ſpeedily they repent) for their grieuous tranſgreſſiō.
Q. You told vsus in the beginning, that the fourth Commandement (if it bee well obſerued) is a very good meane to inſtruct vsus how wee may performe theſe duties vntounto God, and to furder vsus in doing the ſame.
A. It it moſt true: for it commandeth the ſanctifying of the Sabbath, that is vponupon that day, the occupying of our ſelues about ſuch holy exerciſes, as might rauiſh our hearts with a conſideration of Gods goodneſſe towards vsus, and his wiſedome in all his works.
Q. This Commandement, as it is repeated by Moſes in the fift of Deuteronomy, is this, Keep the Sabbath day to ſanctifie it, as the Lord thy God commanded thee, and ſo forth from the beginning of the 12. verſe, to the end of the 15. wherein I obſerue ſome things that ſeem not to belong vntounto the firſt table of the Commandements, wherof as yet we ſpeake.
A. That is truely obſerued. And for your better vnderſtanding of this commaundement, you muſt remember, that firſt the commandement it ſelfe is giuen in theſe words; Keepe the Sabbath day. Then is the chiefe and principall end why it ſhould bee kept, mentioned. Afterwards the commandement it ſelfe is explained; namely, what God requireth of vsus, or what hee meaneth by theſe words, Keepe the Sabbath; In it thou ſhalt do no maner of worke, thou thy ſon, &c. And by this occaſion, is ſhewed a ſecond end of giuing this Commandement, That thy man ſeruant and thy mayd ſeruant may reſt, as well as thou. Fourthly, diuers reaſons are ſcattered here & there in theſe words, ſome inducing to obedience in reſpect of the principall end, which is the ſanctifying of the Sabbath, others in regard of the ſecond end of this day of reſt (for the Sabboth day in the true ſignification of the word, and the day of reſt is al one) namely, that ſeruants might hauehave a day of reſt, as well as their maſters.
Q. That I may particularly bee inſtructed in this Commandement; I pray you firſt to teach mee the precept it ſelfe, what is thereby meant, Thou ſhalt keepe the day of reſt. Are all workes forbidden in theſe words?
A. The Prophet Moſes is informed from God himſelfe concerning this point,Leuit. 23 8 The ſeuenth day is a holy conuocation, in it thou ſhalt doe no ſeruile worke.
Q. But what are thoſe ſeruile workes?
A. The works of eueryevery mans ſeuerall vocation, wherein he is to beſtow his labour, either for the good of the common-wealth wherein hee liueth, or the maintenance of his owne eſtate and of his family. Which workes, becauſe they are eſpecially wrought in reſpect of this preſent life that here wee liue, in compariſon of thoſe that aime at the euerlaſting life, are worthily called ſeruiſe, becauſe that curſe of God belongeth to theſe our bodily labours: In the ſweat of thy face ſhalt thou eate bread, Gen. 3.19.vntill thou returne to earth. And ſeruile alſo they may be called, becauſe (for the moſt part) they are not wrought with ſuch ſincerity & reſpect to Gods glory as they ought, but ſauor ſomewhat of our corruption, and are too much inthralled to either our gréedy deſire to inrich our ſelues by painful trauel, or ambitiouſly ſeeking prayſe of men, or are otherwiſe ſowred with ſome ſuch leauen, and ſo ſerue in ſome part at the leaſt our polluted and naughty affections.
Q. But being commanded to keep the day of reſt, we are not forbidden all kind of workes.
A. No. For there are workes of Religion, ſuch as were circumciſing the children, which if the eight day, wherein by Gods Law they were to be circumciſed, fel vponupon the Sabbath, was to bee performed without tranſgreſſion of this Law,Ioh. 7.22. as our Sauiour Chriſt affirmeth. And the killing of the Sacrifices vponupon the Sabbath day muſt be done.Mat. 12.5 So the paines or labor in comming to Church vponupon the Sabbath day, is a labour not only lawful, but commanded, and neceſſarily required of all Chriſtians as a duety that they muſt performe. Some other are workes of neceſſity; as if an Oxe be fallen into a pit vponupon the Sabbath day, it is no breach of this Commandement to pull it forth.Luke 14.5 But here we muſt deale wiſely, and ſincerely. For, if any buſineſſe may without great danger bee put off vntill another time, then this is not a work néedfull to be done that day: ſo that eueryevery occaſion cannot make a worke of neceſſitie, but only danger of great hurt or loſſe. There are alſo works of charitie, whereof Chriſt giueth this example,Luk. 13.15 Doth not eueryevery one of you looſe an Aſſe or Oxe from the ſtall, and lead him to the water on the Sabbath day? Such workes are the viſiting of the ſicke, comforting of them that are in heauineſſe, and ſuch like works.
Q. Among the workes of charity; many reckon this, that they make drinkings, & gather great companies together vponupon the Sabbath day to benefit ſom poore man, as their pretence is: may not this be truly accounted among the works of charitie that this day may be performed?
A. No. For when a worke that ſeemeth to proceed from a charitable affection toward man, is croſſed by ſome commandement of the firſt table (all which belong to the immediate honor of God) thou muſt rather ſhew thy louelove to God then to man. And indeed they who will not chooſe other daies wherein they may performe duties of louelove towards their neighbour, then that which God appointeth for to honour him in, doe plainly ſhew they louelove their owne profit better then either God or their neighbor, becauſe they take ſuch time only to do good to their neighbour, as God challengeth to be honoured in, being loth to leeſe the work of a day appointed for labour.
Q. Is there then great neceſſity in conſecrating the Sabbath day to a day of reſt?
A. Very great, as may appeare by the charge that is giuen. For the word, Kéep the Sabbath, the word, I ſay, vſed in the Hebrew, requireth oft a great and diligent care in kéeping that which is there commanded, as Deutero. 8.11. & 24.8. 1. Kings 2.3. 2. Kings 11.5. In all which places and many ſuch like, the ſelfe ſame word is vſed that here Moſes hath; to ſhewe the watchfull care wee ſhould hauehave to kéepe this day of reſt. Yea God himſelfe in giuing this commandement,Exod. 20 giueth it with a memento. Remember, that thou keepe holy the Sabbath day. Remember, not onelyonly when it commeth, to keepe this day of reſt from bodily labour, but thinke of it before hand. As a wiſe builder wil prouide his ſtuffe néedful for his building, that when the work is in hand, nothing bee wanting. Or a diſcreet Captaine purpoſing to fight with his enemy, will muſter his Souldiers, appoint his Captaines and Officers, furniſh them with armour, weapons, and victuall, and all things needfull, that when hee goeth to encounter his aduerſary, there be no want: euen ſo God would hauehave vsus to conſider all the weeke before what we hauehave to doe on the Sabbath day, that wee might ſo diſpoſe of our ſixe dayes of work, that the ſeuenth might bee wholly beſtowed (without any let) vponupon Gods ſeruice.
Q. This Commandement requireth not onelyonly the reſt of the maſters, or chiefe of families but of ſeruants too, that they ſhould not be appointed to any labour that day. And therefore they who ſend their ſeruants vponupon errands vponupon ſuch daies (which is a ſin wherein too many offend) tranſgreſſe this Commandement. They likewiſe who appoint thē that are vnderunder them (ſo they worke not their wonted worke) to doe other buſineſſe either at home or abroad, and thinke they breake not the Sabbath, are much deceiued.
A. It is ſo. Yea, God hath ſuch care that ſeruants ſhuld alſo reſt that day, that hee would the cattell ſhould reſt, leſt by any meanes the ſeruants (if the cattel reſted not) ſhould be conſtrained to work. And that this commandement might more religiouſly be obſerued, euē the ſtranger (though hee were not tyed to ſuch lawes as Gods people were) yet being then among Gods people, might not worke that day, leſt his example might bee hurtfull or offenſiue to other.
Q. I ſee then, that there muſt bee reſt from our ordinary labour, vponupon the Sabbath day. But is it enough that wee reſt from worke? is that a ſufficient ſanctifying that day?
A. No: for the end why we ſhould reſt from bodily worke, is that wee might be wholy occupied in Sanctifying it, and apply our ſelues to heauenly meditations.
Q. Then to bee idle, is not the reſt that is heere commanded, much leſſe to beſtow that day or any part of the Sabbath in excesſiue drinking, feaſting or gaming.
A. You ſay truely: for the reſt from bodily labour is to this end onelyonly, that the mind of men being occupied in ſpirituall and heauenly meditations, they might more aſſuredly inioy that ſweet reſt and quietneſſe of conſcience, which is, that Peace that the world cannot giuegive, Ioh. 14.27(as our bleſſed Sauiour telleth vsus) in ſuch ſort as he giueth it.
Q. I pray you then, teach vsus how wee may ſanctifie this day of reſt, in ſuch ſort as that wee may find this heauenly reſt.
A. Wée muſt vnderſtand, that this Commandement, as it was giuen vntounto all that God brought out of the houſe of bondage, euen to Moſes and Aaron, aſwell as to the people, ſo is it generall now, and belongeth vntounto all ſtates of life, to all callings, to Men, and Women, and eueryevery body in his place muſt ſeeke to further this worke. The Magiſtrate and the Miniſter, the Paſtor and the People, the Maſter and the Seruant muſt indeauour to helpe forward, as the Prophet Zephanie ſpeaketh,Chap. 3.9 with one ſhoulder, this ſanctifying the day of reſt.
Q. Hath the ciuill Magiſtrate any thing required at his hands, in this ſanctifying of the Sabbath, but that for his owne ſelfe and his houſehold, hee be carefull to reſort to the holy exerciſes of that day?
A. Yes, he is alſo bound euen by this Commandement, in reſpect that the talent of gouernment is committed to him from God, firſt, to hauehave a care that good lawes be made againſt the prophanation of the Sabbath: ſecondly, to take order that ſuch Laws be duely executed, and puniſhment inflicted againſt offenders, as Law commandeth. Heereof wee hauehave in Nehemiah a godly patterne for Magiſtrates, who ſéeing the Sabbath day (when the people of the Iewes were returned from the captiuitie of Babylon) wickedly prophaned by treading Wine-preſſes, ſelling Grapes and ſuch like labours, earneſtly reproued them for it, yea, and the Magiſtrates too with theſe words,Nehe. 13.15.17. What euil thing is this that ye do, and breake the Sabbath day? And the night before the Sabbath he cauſed the gates of Ieruſalem to be ſhut, and ſet his ſeruants to watch the gates that none ſhould open the ſame, but they ſhould be kept ſhut vntill after the Sabbath day: ſo that he kept the Marchants, which by their bearing of burthens prophaned the Sabbath day, without the walles all night once or twice. But ſeeing them ſomewhat obſtinate and loth to be reſtrained, he alſo threatned them, that if they came any more in ſuch ſort to offer ſuch prophanation on the Sabbath day, hee would force them by violence to depart. By which Story that is left vntounto vsus as a commendable fact, for all Magiſtrates to imitate, wee ſee how carefull and how earneſt Magiſtrates ſhould bee to ſhew themſelues as the LORD hath appointed them, Conſeruatours of his Sabbath.
Q. As for Miniſters of the word, we know that their vocation is holy, and ſhould eſpecially bee directed to the true ſanctifying the day of reſt.
A. It is moſt true, that wee hauehave a holy calling, which that wee alſo ſhould walke in holily, it were to bee wiſhed. But as this Commandement was giuen to Aaron as well as to Moſes, or the people, ſo no doubt, wee muſt hauehave great regard to the ſanctifying the Sabbath day, and go before other therein, our ſelues I meane and our houſholds, that by our example other may the rather be moued to this holy reſt. And beſides thoſe duties that God requireth of vsus in regard of our generall calling to Chriſtianity, wee hauehave a ſpeciall calling vntounto the Miniſterie, whereby we muſt ſtriue to the vttermoſt of our power, to call our people to the ſanctifying the Sabbath day, to teach them how the day is to bee ſanctifyed, to exhort ſuch as are ſlack, to reproue ſuch as obſtinately offend therein, and by all extremity that we can, to compell men to the ſanctifying thereof. And wee muſt do this as God hath inabled vsus, ſincerely, and ſeeking only the glory of GOD, not our owne praiſe, or moued by any other corrupt affection, if we will truly and effectually teach our people to ſanctifie the Lords Sabbath. For how much the more zealouſly, and from a ſanctified heart the word is deliuered, the more powerfully (no doubt) will it worke a godly reformation.
Q. Magiſtrates and Miniſters (I ſee) muſt vſe their talents of authority, and gifts, to ſanctifie the Sabbath, and themſelues by their example alſo muſt moue other thereto: hauehave not any other charge to helpe forward herein?
A. All Parents, and heads of houſholds muſt further this duty likewiſe, to hauehave a great care that their children and ſeruants prophane not the day that God commandeth to bee kept holy. Yea, one neighbour ought to ſtir vp another, as Gods people did, Come, Eſay 2.3.let vsus go vp to the mountaine of the Lord, to the houſe of the God of Iaacob, and hee will teach vsus his waies, and wee will walke in his paths. Come, let vsus go to the Church, let vsus reuerently heare his word, let vsus not ſpend the day in drinking, wantonneſſe, or idleneſſe, that God bids vsus beſtow in holineſſe, yea, and ſeruants and children ſhould frame themſelues willingly to perform this duty.
Q. Wee hauehave heard what perſons ſhould be furtherers to this worke of ſanctifying the Sabbath. Now let vsus heare what duties are required of vsus, to the ſanctifying thereof.
A. If wee will holily, as wee ought, apply our ſelues to this holy ſeruice, wee muſt beginne with our ſelues, for vnleſſe wee be firſt ſanctified,Mat. 7.18. our ſeruice cannot be holy: An euill tree cannot bring forth good fruit, ſaith He that cannot lye. The Prieſts in the Leuiticall Law, when they went about that holy ſeruice that belonged to their office, muſt firſt themſelues bee ſanctified.Exod. 28.41. And therefore Ioſiah that good King, minding to hauehave the feaſt of the Paſſeouer kept,2. Chro. 35.6. commanded the Prieſts to ſanctifie themſelues for that ſeruice. And God commanded the people of Iſrael to be ſanctified,Exod. 19.10. when he appointed to declare to them his Law. Good Ezechia therfore intreated God to be mercifull to ſome that came out of ſome Tribes of Iſrael, to the feaſt of the Paſſeouer, that prepared their whole heart to ſeeke the LORD, 2. Chro. 30.19.although they wanted the Legal ſanctification. This good foundation of ſanctifying our ſelues, beeing thus layd, all that wee doe will bee better accepted with God. Then muſt wée carefully follow all the holy exerciſes of that day: ſuch as are theſe; hearing of the Word attentiuely, and as men greedy to learne, Praying to GOD feruently, for the aſſiſtance of his holy Spirit in all our godly indeuours, yeelding to him moſt hearty thankes for his graces beſtowed vponupon vsus, godly conference when wee are out of the Church one with another, of the leſſons that we hauehave heard by the Miniſtery of the Word, company with ſuch as can and will inſtruct vsus, either by reading to vsus good Bookes, or by godly talk either of Gods goodnes to our ſelues, or his mercy ſhewed to others, or his fearefull iudgments againſt the wicked, for contempt of Him and his truth: or generally, of his wonderfull works in creating all things in ſuch order as they are, and all for our vſe.
Q. I perceiue, they that are ſanctified, and with ſanctified hearts doe keepe the Sabbath day, may find much comfort in ſuch holy exerciſes, but how may wee ſanctifie our ſelues?
A. It is a harder worke then wee are able to performe; yet, if we heartily call vponupon God for his grace, intreating Him to worke that in vsus, which wee of our ſelues are no way able to doe, and then keepe a carefull watch at the dore of our lips, that we ſpeake not vnaduiſedly, and hauehave a watchfull eye vntounto our waies, that we walke warily: if (I ſay) in ſincerity of heart, wee thus ſeeke to prepare our ſelues, to ſanctifie our ſelues to this holy reſt, no doubt, God wil giuegive a bleſſing to theſe our good indeuors.
Q. Alaſſe then, how lamentable is the caſe of many in our dayes, who ſpend ſcarcely one hower of the day in the Church, and thinke that time alſo (how ſhort ſoeuer) long and tedious? But in the Ale-howſes, or the vngodly feaſts and meetings, which too many reſort vntounto, they willingly tarry very long: yea, the whole day ſeemeth too ſhort, when it is beſtowed ſo rebelliouſly againſt Gods expreſſe Cō mandement.
A. In truth, the careleſneſſe and ſupine ſecurity of men in theſe our dayes, is much to be pittied, wherein many, who hauehave the name of Chriſtians, & would ſcorne to be deemed not to be ſo; hauehave onelyonly heard of GOD, and are acquainted with the name of Chriſt, and ſo by continuall company among Chriſtians, hauehave ſome generall knowledge of good words; but yet are ſo careleſſe to attaine to any true knowledge, by the light of Gods word, ſo godleſſe and irreligious in prophanation of the Sabbath day, ſo wholy deuoted to ſuch vnchriſtian méetings, and ſo looſe & lewd in behauiour when they are there, that if any Turkes or Infidels ſhould behold their conuerſation at ſuch times, they would then deteſt the very name of Chriſtianity ſuch ſtaines are they to the very profeſſion.
Q. But God forbid, all that reſort to ſuch meetings were ſo vnruly: ſome are more moderate, and come but at the intreaty of their friend, or for company of their neighbours or fellowes, not delighting much in drinking.
A. True, ſome are more moderate, but he that is moſt moderate, if he truſt too much in himſelfe, that he can in ſuch dangerous meetings carry himſelfe ſoberly, may ſoone bee deceiued, and therefore may ſeeme by his ouerboldneſſe to tempt God, as preſuming of his own naturall diſpoſition. And let all men aſſure themſelues heereof, that God in his iuſt iudgement forſakes them, and leaues them to themſelues, who contemptuouſly do breake his Law. And therfore, if their friend intreat them to diſobey Gods Commandement, in reſorting vponupon the Sabbath day to ſuch feaſts, it is the part of a good Chriſtian, rather to moue his friend to deteſt his wicked prophanation of the Lords Sabbath, but in any wiſe let not the ſeruant of God conſent to his wicked perſwaſion.Exod. 23.2 Thou ſhalt not follow a multitude to do euill, much leſſe one ſeducing friend. And ſince they ſay they go with their friend, and thinke that ſhould ſerue to make their fault leſſe, I would all Chriſtians ſhould remember,1. Theſ. 5.11. their duty is to exhort one another, (to good) and to edifie one another in the things that belong to godlineſſe, but to ſuffer thy ſelfe to be drawne away to wickedneſſe, is a token of great weakeneſſe, and to conſent to ſuch perſwaſion, procureth Gods wrath: to bee ſhort, ſéeing the godly muſt abſtaine from all ſhew of euill, 1. The. 5.22.and muſt in all their doings (as the third Commandement teacheth) glorifie God, it is moſt certaine, that the reſort to ſuch vngodly méetings vponupon the Sabbath day, how moderately ſoeuer they carry themſelues, is a breach of Gods Commandement, and therefore God in his iuſtice may, and will in his good time puniſh ſuch offenders, vnleſſe they repent, and take a new courſe.
Q. What are the reaſons, whereby the Iſraelites are mooued to obey this Commandement?
A. The firſt reaſon is, the Commandement of God, which Moſes heere in repeating the Law, ſetteth forth and ſtrengtheneth, partly, in reſpect of the authority of the Commander, in calling him Lord, partly, hee allureth them to performe vntounto this Commandement willing obedience, becauſe he hath many waies declared himſelfe to bee their good and gracious God, whom they cannot diſobey, without great note of vnthankfulnes. Secondly, in giuing them 6. daies, to ſupply all wants of their body; and for diſpatch of their worldly affaires, hee reſerueth onelyonly one, to be wholy imploied in his honor and ſeruice, the beſtowing of which day in ſuch ſort as wee ought to doe, is alſo moſt to our owne good, becauſe it is the gaining our ſoules to God. I ſay, by this his large allowance of ſo many daies for bodily labours, they iuſtly are to be charged with a ſtaine of ingratitude, if they willingly giuegive not this one day to holy and ſpirituall exerciſes.
Q. Are we ſo tied in the ſixe daies to labour in our calling, that we may not in them reſort to places where Gods word is preached and taught?
A. No: For the knowledge and ſeruice of God muſt chiefly be ſought for of vsus:Mar. 6.33. Firſt ſeeke the kingdome of God, and his righteouſneſſe, ſaith our Sauiour Chriſt. Wée ſée, GOD himſelfe, who gaue this charge to the Iſraelites, commanded alſo his holy ſeruice to be performed of them, ſomtime on the ſixe daies, as namely, it may appeare Leuit. 23. and Numb. 2. but moſt plainely in the ſtory of Eſter, the fourteenth and fifteenth daies of the MonethMonth Adar, with feaſting and ioy were kept by Mordecai his commandement, & no doubt,Eſter 9.22 their ioy and reioicing was ſeaſoned with thankſgiuing to God, for their deliuerance from ſo imminent danger, and is left vntounto vsus as a patterne to follow in like caſe, and is alſo obſerued of vsus, on the 5. of Nouember, in giuing thankes to our moſt gracious God, who ſaued vsus from ye moſt vnnaturall Gunpowder-Treaſon. And they who in ſincerity of heart, ſeeke after the knowledge & ſeruice of God at ſuch times, will alſo, the more diligently early or late, follow the works of their calling to ſupply their wants, and ſuch faithfull care of ſeruing GOD, ſhall not want a bleſſing from God.
Q. But may a pretence of following ſuch holy exerciſes, be any excuſe to ſuch as will perchance beſtow a little time that way, and then the reſt of the day they imploy in idleneſſe?
A. It ſeemeth there were ſome ſuch, whereof the Apoſtle admoniſheth Timothy, 1. Tim. 5.13.and they were young widdowes: but Saint Paul liked not of their doings, and would not in any wiſe that ſuch ſhould be tolerated among Chriſtians.
Q. But what thinke you of theſe words, Sixe dayes ſhalt thou labour? They ſeeme to be a Commandement, and to require the labour of ſixe daies, eueryevery man in his calling.
A. They are vntounto the godly a toleration or permiſſion to follow their vocation, and to worke for the maintenance of themſelues and their families. But they hauehave alſo the force of a commandement, to the condemnation of the vngodly, that ſpend their life in loitering and idleneſſe, and may worke in them a ſting of conſcience, when they ſhall remember that God ſaith, Sixe dayes ſhalt thou labour, and their own heart telleth them, they hauehave not wrought, but loitered. For ſéeing God hath after mans fall, ſet this downe as a Decrée, that may not be altered (vnleſſe we ſpend our time in ſome religious exerciſe, as before I ſayd) In the ſweat of thy face thou ſhalt eat thy bread: Gen. 3.19.good and godly is the exhortation that the Apoſtle maketh to the Theſſalonians, to worke with their hands; as hee alſo before had commanded them,1. Theſ. 4.11. that nothing bee lacking to them, Verſe 12. And iuſt cauſe hee hath to giuegive that heauy charge which hee afterwards giueth vntounto them:2. The. 3.10. If there were any that would not worke, that he ſhould not eat. So hateful is the idle life to God and good men, and ſo vnſéemely for any Chriſtian.
Q The Commandement of God, if there were no other thing to moue GODS people to obedience in this thing, ought to be ſufficient, but much the rather, ſeeing God hath dealt with them ſo fauourably, as to hauehave conſideration of their wants, that they might hauehave time to ſupply them.
A. There is yet a third reaſon to moue them then, and vsus alſo now to ſanctifie the Sabbath, in theſe words; But the ſeuenth day is the Sabbath of the Lord thy God. For God challengeth this day as his due, and not to be ſpent, but as he appointeth; that is, in holineſſe and ſanctification.
Q. But the ſeuenth day which is here commanded, is not that which now we call the Sabbath day; ſo that it ſeemeth wee tranſgreſſe this Commandement, howſoeuer we keepe our Sabbath.
A. Indéede the day here commanded, as that alſo wherein God reſted, was the ſeuenth day of the wéeke, and the day that we keepe and indeuour to ſanctifie, is the firſt day of the wéek. For that ſeuenth day being ceremoniall, and ſo by the comming of Chriſt aboliſhed (for he was the end and fulfilling of all the ceremoniall Lawe) needefull it was that the chiefe and moſt ſubſtanciall end of that ceremonie ſhould bee ſtill retained, that is, that one day ſhould bee wholly conſecrated to Gods ſeruice. And this day which we now ſolemnize, being the firſt day of the wéeke, was vponupon good ground thought to be fitteſt; becauſe, as God reſted the ſeuenth day from his worke of creation: and therefore that day was then thought moſt conuenient, to bee vntounto his people a day of reſt: So Chriſt riſing againe from his worke of redemption, vponupon the firſt day of the wéeke, the Apoſtles being directed by the Spirit of God, vponupon this firſt day of the wéeke had their holy aſſemblies, as is moſt plaine, Ioh. 20.19.26. Acts 23.7. and in other places, and of the worke that Chriſt wrought in riſing againe, it is called, The Lords day. Reu. 1.10And by this is there (as it was fit) a difference put betwéene the Sabbath of the Iewes, and that which we kéepe.
Q. Almoſt in the very beginning of handling this fourth Commandement, you ſayd that there was a principall end why wee ſhould keepe this day of reſt, which I think is this, that you hauehave ſpokē of already, the ſanctifying it. Declare then, if there be any other end of keeping the Sabbath, though not of ſuch importance as this is.
A. Moſes, a true expoſitor of Gods meaning, expreſſeth it in theſe words That thy man-ſeruant and thy mayd may reſt as thou doſt. Deu. 5.14Not giuing therein liberty to any ſeruants to reſt from bodily labour, and ſpend their time in idleneſſe, but their reſt muſt be ſuch as their maſters reſt ought to be, a reſt from ſeruile work, that they may the more carefully and ſeriouſly bend themſelues wholly to the ſanctifying of that day. I am not therefore of that minde, that this part of this commandement belongeth to the ſecond table (as ſome thinke) but rather that Moſes expounding thoſe former words, Thou ſhalt do no work therein, &c. giueth them to vnderſtand, that the reſt which in theſe words God commandeth them to giuegive their ſeruants, muſt be to that very end, that themſelues alſo muſt reſt, that is, to ſanctifie that day. And to the end they might more willingly giuegive this time of holy reſt vntounto their ſeruants, hee putteth them in minde of their ſeruitude in Egypt, Deut. 5.15wherein they liued in ſuch thraldome, that they could not hauehave liberty to ſerue the Lord; from which, if they acknowledged truly, & as they ought, confeſſed Gods great goodneſſe, in that he deliuered them: then muſt they alſo thinke that their ſeruants muſt not alway bee tyed to their worke, but that they (as well as their maſters) muſt be freed from all bodily labour, that vponupon the Lords day they may ſerue the Lord.
Q. You hauehave now ſpoken of the firſt table of the Commandements: I deſire alſo to heare ſomewhat of the ſecond table, that as in the firſt, God hath taught vsus how to ſerue him, ſo wee may likewiſe learne how to performe our duties to our neighbours.
A. You ſay well. And you muſt vnderſtand, that wee are firſt taught ſuch duties, as inferiours owe to ſuperiours; and how ſuperiours muſt care for ſuch as are vnderunder them, and then other dueties more common one towards another are ſet downe.
Q. And why is this Commandement, Honour thy Father and Mother, ſet in the firſt place of the ſecond table?
A. As in obeying the fourth commandment, we hauehave very good means and great helpes, to the performance of the three former, euen of whatſoeuer pertaineth to the ſeruice of God; ſo in kéeping well this firſt commandement, we ſhall much more readily bée framed to the keeping of all that follow.
Q. What is then meant by Father and Mother in that Commandement? For it is not to be thought, that God, who giueth a perfect Lawe vntounto his people; Pſal. 19.7 Rom. 7.12the which, whoſoeuer doth, ſhall liue thereby: Gal. 3.12would leaue vnſpoken of any duties that we owe to any.
A. You ſay right: and therefore vnderunder the names of Father and Mothers, he commandeth all ſuperiours to bee obeied of their inferiors: And that is done vponupon good ground. For, the ſuperiors in this their ſuperiority, hauehave a great repreſentation of the power and care that good Parents hauehave ouer their children. As to begin with Kings and Magiſtrates: Xenophon ſaith, that a good King differeth not from a good Father. Romulus called his Senators Fathers: and Auguſtus (who refuſed the title of Lord, willingly yéelded to bee called, The Father of his Countrey. As for Paſtors or Miniſters, not onelyonly the Prophets in times paſt were ſtiled Fathers, 2. King. 2.12. and chap. 13.14. but the Apoſtle St. Paul calleth himſelfe father of Timothy, Titus, Oneſimus. And St. Peter calleth Marke, his ſonne.1. Pet. 5.13. And St. Paul yeeldeth a reaſon to the Corinthians, why Teachers are Fathers to them whom they teach;2. Cor. 4.15. For in Chriſt Ieſus I hauehave begotten you, through the Goſpell. Therefore alſo the name of ſpirituall or ghoſtly Father is giuen vntounto Paſtors. And maſters towards their ſeruants, ſupply the roome of Fathers, in bringing them vp in the feare of God, or at the leaſt ſo they ought to do; therefore are called, Patres familias, Fathers of houſholds. Naamans ſeruant therefore aduiſing his maſter to follow the Prophets commandement, in waſhing in Iorden 7. times, ſayd thus, Father, if the Prophet: 2. King. 5.13.had commaunded thee a great thing, wouldeſt thou not hauehave done it? So we ſee, that by this word Father, may well be vnderſtood, Kings and Magiſtrates, Paſtors and Maſters, and that to all theſe honour is due, and here commanded.
Q. What is meant by this word honour?
A. Firſt it teacheth vsus, that ſuch dutie as wée owe to ſuperiours muſt willingly be performed. For honour is a reuerent affection imprinted in our hearts toward others, without forcing or conſtraint; without which affection of the minde, the outward ſhewe is ſcarce a ſhadow of honour, and is many times done by cap and courteſie, or ſuch outward reuerence, to them who are contemned and ſcorned of them that doe it. So did the Gouerners ſouldiers to Chriſt, putting vponupon him a ſkarlet robe, and vponupon his head a crown of thorns, and in his right hand a Reed (for a Scepter.) Then they bowed their knées before him and mocked him, ſaying:Mat. 27.29 God ſaue thee, King of the Iewes. Then alſo, that which here is called honour, is elſewhere expreſſed by the name of feare. Yee ſhall feare, Leuit. 19.3eueryevery man his mother and his father.
Q. Why is the mother named in theſe words before the father?
A. Becauſe, through the greater familiarity that the mother hath commonly with the children, they becom leſſe awfull to their children (for ſuch is our natural corruption, that where we hauehave any hope of liberty, wee will too readily ſéeke for more then wee ſhould hauehave, or can well vſe.) Therfore, leſt this our badde inclination ſhould too much abuſe the mothers facility; it is in this commandement eſpecially prouided, that the mother be feared; and that wee ſhould hauehave a ſpeciall regard thereof, the Mother is firſt named as the Parent that is in greateſt danger to bee wronged, and to hauehave her due honour taken from her.
Q. This honor then that inferiors owe to their ſuperiors, becauſe it is alſo called feare, as you hauehave taught, ſeemeth to bee nothing els but a reuerent reſpect vntounto our betters, and that child-like feare which the Scriptures teach, Pſal. 111.10.to be the beginning of wiſedome; if it be the feare of the Lord. And likewiſe, no doubt this feare or reuerent reſpect of our betters, frameth vsus alſo more ſincerely to perform all duties vntounto them. But as you hauehave taught what perſons are to bee honoured, as Parents, Kings and his inferiour Magiſtrates, Miniſters and Maſters of families; and likewiſe, what is meant by this tearme of honour, ſo for my better inſtruction, vouchſafe to handle more particularly the particular duties are due to eueryevery of theſe.
A. You muſt vnderſtand, that this honour or reuerent feare heere commanded, is as it were a roote, out of which the ſeuerall duties to euerie of our ſuperiors doe growe. So that where that is truely planted, there will bee no want of honour to them, to whom honour belongeth. And firſt to begin with Parents who are here expreſly named, becauſe they were firſt that among men were honoured, and children (if they be not too graceleſſe) hauehave euen naturally an inclination to reuerence them, ſo that they ſeeme to bee ſet as a true patterne of ſuch ſubiection as becommeth all inferiors: to begin, I ſay, with Parents, and to ſhew how they of their children muſt be honoured, the wiſeman teacheth thus,Pro. 23.22 Obey thy Father that hath begotten thee, and deſpiſe not thy mother when ſhe is old. The Apoſtle alſo,Epheſ. 6.1 Children, obey your Parents in the Lord; for that is right.
Q. Obedience then, I ſee, is one of the fruits that ſpring from honor wch is commanded. But is it ſufficient that children bee obedient when they are commanded?
A. Nay, the very aduice and counſell of Parents ſhould be reuerenced alſo, and is whereſoeuer the true honour towards Parents is ſeated. And ſo Salomon teacheth, My ſonne, heare thy fathers inſtruction, Pro. 1.8and forſake not thy mothers teaching. Bind them alway vponupon thine heart, Pro. 6.21.and tye them about thy necke.
Q. But alas in our wicked dayes wherein wee liue there are too many who little regard either the counſell or commandement of their Parents, but the more fatherly and kindly they are dealt withall, the more ſtubbornly they diſobey.
A. The cauſe thereof is much in the folly of the Parents, who are ſo tender ouer their children, that when they offend, they cannot finde in their heart, they ſhould be corrected. Fooliſhnes is bound in the heart of a child, Pro. 22.15but the rod of correction ſhall driue it away from him. Pro. 23.14Thou ſhalt ſmite the child with the rod, and ſhalt deliuer his ſoule from hell. But if in their youth they bee not corrected for their diſobedience, the father and mother ſhall find them like to trées, which béeing but young might bee bowed any way, but being come to ſome growth, will by no meanes be bended, and ſo ſhall know by experience, that a diſſolute or fooliſh child is the calamity of his father.Pro. 19.13
Q. If wee obey and harken to the Commandements, and follow the aduice of our Parents, hauehave we then diſcharged all the dutie that this Commandement requireth?
A. No: For children muſt furder hauehave a continuall care eueryevery way to be a ſtay & comfort to their Parents, if by their ſtrength they may helpe their weakneſſe; if by their ſight they may guide their blindneſſe; if by their wealth they may ſupply their want; if by their knowledge they may reforme their ignorance; if by their paines they may eaſe them of trauell: to be ſhort, if their place, their credit or reputation, their acquaintance or any other meane that they hauehave may doe them good, they muſt by all ſuch means which they hauehave, teſtifie their honour to their Parents. A notable example wee hauehave in Ioſeph, who did eueryevery way honour his father Iaacob, Acts 7.14and relieued him and his family in number 75. when there was a great dearth in the land. Therfore the ſon of Sirach thus exhorteth: My ſonne, helpe thy father in his age, Eccleſ. 3.13, 14.and greeue him not ſo long as he liueth; if his vnderſtanding faile, hauehave patience with him, and deſpiſe him not when thou art in thy full ſtrength. And Chriſt reprooueth the Scribes and Phariſes, becauſe that vnderunder colour of their blind deuotion they hindered children from performing this honour.Mat. 15.4, 5, 6.
Q. But Chriſt hath commaunded, Call no man father vponupon the earth, for there is but one, Mat. 15.9your Father which is in heauen. How can wee keepe this precept of our Sauiour Chriſt, and not breake this Commandement, Honour thy father and thy mother?
A. The words of our Sauiour Chriſt are not ſimply to be vnderſtood but comparatiuely, as if he had ſayd: If the queſtion be,Mat. 10.37 whether thy heart ſhall bee more tied to God, or to thy earthly father, thou muſt without all doubting or cōſultation, wholy addict thy ſelf to thy heauenly Father. For He that loueth father or mother more then me (ſaith Chriſt) is not worthy of me: & he that loueth ſon or daughter more then me, is not worthy of me. Yea, in another place, hee wils that we hate all theſe things, yea, and our life alſo, or els we cannot be his diſciples. In all which,Luke 14.26. Chriſt teacheth vsus to honour our father, but ſo, as we obey God, to louelove him that begate vsus, but yet more to louelove him that made vsus. He would hauehave vsus to diſtinguiſh aright betweene the louelove that wee owe to God, which muſt be, with all our heart, and ſoule, and minde, and with whatſoeuer wee hauehave, and the louelove to Parents, which is thus limited, that it muſt bee in the Lord, that our obedience alſo may be framed accordingly.
Q. How children ſhould honour their Parents, we hauehave now heard. But what honour is due to Princes & Magiſtrates?
A. Such like as to Parents. For as Parents are ouer their children, ſo are Kings and Magiſtrates ouer their ſubiects, and ſuch as are vnderunder their charge. St. Paul giueth therefore charge vntounto Titus thus: Put them in remembrance (with whō thou art, and whom thou haſt a charge of) that they bee ſubiect to principalities and powers, Tit. 3.1and that they bee obedient. Bee yee ſubiect to eueryevery ordinance of man, for the Lords ſake, whether it be vntounto the King, as vntounto the ſuperiour: or vntounto gouernors, as vntounto them that are ſent of him, 1. Pet. 2.13 14.ſaith S. Peter. And S. Paul writing to the Romans, willeth,Rom. 13.1 that EueryEvery ſoule be ſubiect to the higher powers: Not only for feare of wrath, but for conſcience ſake, Ver. 5. So that this obedience muſt be heartie, and not in ſhew only, but from the very ſoule and inward man, and that not for feare, but for conſcience ſake, becauſe God hath appointed vsus vnderunder them, and them ouer vsus.
Q. To performe the honour commanded; what other thing beſides obedience is required of vsus to doe to Princes and Magiſtrates?
A. We muſt afford them maintenance fit both for their eſtate and for the defence of the Common-wealth, when néed ſhall be. The Apoſtle yéeldeth this reaſon, to make them of his time more willingly to giuegive ſuch aid, For they are Gods Miniſters, Rom. 31.6.applying themſelues for the ſame thing; that is, for incouragement of the godly, and the repreſſing of euill whereof he wrot, Ver. 4. And therupon he groundeth this exhortation, GiueGive to all men their dutie, tribute to whom tribute, cuſtome to whom cuſtome, feare to whom feare, honour to whom honor is due, Verſe 7. If Paul would hauehave Princes and Magiſtrates in thoſe dayes obeyed, honoured and maintained, when they were enemies to the Goſpell, how much more now when they maintaine the Goſpell, ſhould al ſuch dues be performed to them?
Q. Doth this Commandement require yet any further duty to bee performed to them that are our gouernours?
A. Yes, wee are willed alſo to pray for them:1. Tim. 2.1 2. I exhort (ſaith Saint Paul) firſt of all that prayers, ſupplications, interceſſions, and giuing of thankes bee made for all men: For kings, and for all that are in authority, that wee may lead a peaceable and quiet life in al godlineſſe and honeſty. Ieremy alſo exhorted the Iewes, who had very ſtubbornely oppoſed themſelues againſt the correcting hand of God, and ſought al waies that they could deuiſe, not to ſerue the Babylonians, whom God for their ſinnes appointed them to ſerue, hee (I ſay) exhorteth them, that they ſhould pray for the peace of Babylon, (no doubt alſo for the peace of the king thereof Nebuchadnezar) for in the peace therof (ſaith he) ſhall you hauehave peace. Ier. 29.7.In the twentieth Pſalme, the people of Iſrael pray for Dauid their King. And in the 72. Pſalme, Dauid now at the point of death, hauing made Salomon King, prayeth to GOD for him. And this prayer for our gouernours, is not the leaſt teſtimonie of a true affection that we hauehave to honour them, if our prayer for them be feruent: neither is this duty to bee performed onelyonly for Princes and gouernours, but for Parents alſo, although I thought good eſpecially in this place to ſpeake thereof, becauſe the words of the Apoſtle are herein ſo plaine and pregnant, yea, it is a duty generally to be performed for all, not onelyonly our ſuperiours, but alſo for inferiors.
Q. Samuel told the people when they would needes hauehave a king, 1. Sam. 8.11.22.in a manner whether God would or not, that their king would take their ſons, and appoint them to his Chariots, and to be his horſemen, and ſome to runne before his Chariots, and to bee Captains, meaning, that they would make them to venture their liues in the warres, as alſo many examples in the Scriptures doe teach. For Dauid, Aſa, Iehoſaphat, and other good Kings, when they needed, choſe Souldiers from among the people, for the defence of them and their Realme. This, I take, is one point of obedience, that we muſt performe to kings.
A. It is ſo: and was very willingly yeelded vntounto by the people of God.Ioſh. 1.11. And Captaine Ioſhua commanded the people to prepare victuals: for after three dayes they ſhould go and take poſſeſſion of the Land of Canaan, which they could not get but by battell. Alſo, hee put the Rubenites, Gadites, and the halfe Tribe of Manaſſeh, of the charge that Moſes gaue them, not to reſt when they came to their poſſeſſion, but to helpe their brethren to conquer the Land, and they willingly obeyed, verſe 13.16. becauſe they knew it was a duty which they ought to Ioſhua, (who was then in ſtead of their king to them) and ſo they went, and came not to their own poſſeſſions, vntil Ioſhua ſent them away, chap. 22.
Q. Is there an honour alſo due to the Miniſters of Gods word?
A. Yes, vntounto them, as to Parents and gouernours, obedience muſt bee giuen.Heb. 13.17 Obey them that hauehave the ouerſight of you, and ſubmit your ſelues. For they watch for your ſoules as they that muſt giuegive accounts, that they may do it with ioy.
Q. Wherein conſiſteth this obedience to the Miniſters of the word? Parents command or aduiſe their children, and as hath been ſayd, they muſt therein be obeyed. Gouernors likewiſe hauehave their commandements, and their lawes, which wee may not tranſgreſſe. But what commandements hath the Miniſter of the Word to charge vsus with?
A. Such as are, I will not ſay as needfull, but indeed more neceſſarie then any other. For, if that which he commandeth be obeyed, neither Parents nor Gouernours ſhall want their due, but ſhall moſt reuerently bee honoured. Hee is a meſſenger from GOD, the Commandements which hee bringeth (if he be faithfull in his Miniſterie) are from that great Commander, whoſe Lawes are directions to Parents and Children, Kings and Subiects, Maſters and Seruants, yea, to all ſorts, ſexes and ſtates that are, they belong not onelyonly to this preſent life, but teach vsus how to attaine to the life that laſteth alwaies. To be ſhort, this office is to beate downe by threatnings out of Gods Law, the proud and haughtie hearts, to comfort with the ſweet promiſes of the Goſpell, the conſciences burthened with ſinne, to breake the Bread of Life to the hungry, and as faithfull ſtewards, to giuegive to eueryevery one their portion in due ſeaſon: the Apoſtle therefore, not without great cauſe, admoniſheth that we hauehave them in ſingular louelove, 1. Theſ. 5.13.for their workes ſake.
Q. I ſee then, gouernours and Parents, and all ſuperiours, are in regard of their ſuperiority Gods Images, and therefore as his deputies muſt bee honoured, and thoſe ſparks of Gods Maieſty that ſhine in them as Gouernours, muſt bee reuerenced: but the chiefe honour that can bee done to the Miniſter, is the obedience to his Word, and hee is to bee accounted of as Gods meſſenger, who is ſent to teach Gods will, therefore his office is highly to be eſteemed of, and hee in doing his office is to bee heard, his words to bee receiued with reuerence, that they being printed in our heart, may alſo by Gods good grace work in vsus newneſſe of life, and a godly reformation. But is there no other duty to bee performed to our Miniſters?1. Tim. 5.18
A. Yes, as in other callings, ſo in this too: The workeman is worthy of his wages, as the Apoſtle Saint Paul taught vsus, who alſo learned that leſſon of our Sauiour Chriſt:Mat. 10.10 Gal. 6.6. therefore the ſame Apoſtle thus exhorteth, Let him who is taught in the word, make him who hath taught him, partaker of all his goods, 1. Cor. 9.11.If wee hauehave ſowne vntounto you ſpirituall things, is it a great thing if we reape your carnall things? Nay, he plainely affirmeth, that if the Gentiles be made partakers of the ſpirituall things of Gods people, their duty is to miniſter to them in carnall things.
Q. This is a leſſon very needfull to bee taught in many places of this Realme, where very ſmall penſions are appointed to the Miniſter of the Word, and that cauſeth ſmall teaching of the people in ſuch places, though (for the moſt part) the number of the people where is leaſt maintenance, is very great. Yea, and where there is by law reaſonable maintenance eſtabliſhed for the Miniſter of the Word, yet the hearts of many of the people are not open enough to part from that which they ought to giuegive both by Gods Law and mans. For howſoeuer tythes are due (whether by Gods Law or not) to the Miniſter: yet, that beeing appointed for his maintenance, then Gods Law commandeth that eueryevery man ſhould hauehave his due. But many of vsus may iuſtly take vp the complaint of the Prophet, or rather accuſe the wrongfull dealing of the people, as hee did in his dayes, when hee charged thē to ſay (for their deeds proclaimed it) The Table of the Lord is not to be regarded. Mal. 1.7.And then ſheweth that they offered the lame, the blind, the ſick in ſacrifice. So there are too many that think, this is to much or too good for the Parſon, & therefore they leſſon, or change to worſe, their tithes, according to their greedy humor, not caring in the meane time, how much they diminiſh their paſtours maintenance, nor how like theeues as they are, they robbe him of his due. Well, honour, obedience, and maintenance, are the miniſters due. But what if the people bee not obedient to his doctrine, what danger may follow therevpon?
A. Very great,Luk. 10.16 for hee that heareth you (ſaith Chriſt) heareth mee, and hee that deſpiſeth you, deſpiſeth mee, and hee that deſpiſeth mee, deſpiſeth him that ſent mee. Is it not a dangerous thing to deſpiſe God, as the deſpiſers of the preaching of the Word are here ſaid to doe? Yea, the very duſt of the Apoſtles feet which they ſhake off when their word is not receiued,Mat. 10.14. ſhall bee a witneſſe againſt the contemners, and the wrath of God is ſo heauy againſt deſpiſers of the Word, that it ſhall be eaſier for Sodome and Gomorrah at the day of Iudgement, then for them, verſe, 15; moſt miſerable therefore is the eſtate of all ſuch, how great ſoeuer they bee, who in theſe our daies ſo little regard the Miniſterie of the Word, as themſelues might ſee, if they had grace to marke how often, and how fearefully Gods Iudgements are threatned againſt them that will not hears, throughout the Scriptures.
Q. Let vsus now heare what honour ſeruants owe their maſters.
A. Saint Paul teacheth it plainely:Eph. 6.5.6.7. Seruants, be obedient vntounto your Maſters according to the fleſh, with feare and trembling, in ſingleneſſe of your hearts, as vntounto Chriſt, not with ſeruice to the eye, as men pleaſers, but as the ſeruants of Chriſt, doing the will of God from the heart: with good will ſeruing the Lord, and not men. Which commandement of the Apoſtle requireth ſuch ſeruice, as is not now commonly done to Maſters; for it muſt bee hearty and ſincere, being more carefull to do the duty of a ſeruant, then to require reward, yea, ſtriuing rather to deſerue well, then to aske recompence. The Apoſtle ſaith it muſt bee with feare and trembling: Saint Peter likewiſe, Seruants, 1. Pet. 2.18bee ſubiect to your Maſters with all feare: not that their meaning is, that ſeruants ſhould alwaies be afraid of anger or puniſhment, but their feare ſhould be ſuch as the Wife-man ſpeaketh of,Pro. 28.14. Bleſſed is the man that feareth alwaies, that is, that alwaies miſtruſteth his owne doings, that neuer thinketh that he hath ſerued God ſincerely enough, but ſuſpecteth his owne waies, not wholy to be guyded by Gods Spirit: euen ſo, ſeruants ſhould feare leſt they be ſhort in performance of their duty, or doing their ſeruice: to be ſhort, they ſhould rather feare ye Lords Eye, then their maſters wrath. And where this hearty ſeruice is, and ſo ſeaſoned with feare of Gods All-ſéeing-Eyes, and a true view of our owne vnability to ſerue ſo perfectly as wee ſhould, there doubtleſſe will be a faithfull indeuour to ſerue truely. And ſuch ſeruants, for a good ſupply of their own wants, will carefully intreat the Lord, both better to inable them to doe their duty, and to giuegive ſuch bleſſing to their deſire to ſerue truely, as may be to their Maſters good.
Q. But, many times Maſters are froward, and too too rigorous, inſomuch as ſuch ſeruice may ſeeme a very grieuous bondage: are ſuch maſters to be honoured alſo?
A. Saint Peter anſwereth this queſtion, commanding ſeruants to be ſubiect to their Maſters, not onelyonly to the good and courteous, but to the froward alſo. For this is thank-worthy, 1. Pet. 2.18if a man for conſcience toward God indure griefe, ſuffering wrongfully. So that, a true Chriſtian ſeruant muſt doe his duty towards his Maſter, remembring that ſo doing, he ſerueth the Lord, as Saint Paul in the place alleaged, teacheth, (who) howſoeuer their maſter cannot be pleaſed, yet will take in good part, and plentifully reward their faithfull ſeruice. Therfore muſt ſeruants ſtriue to bridle herein the corruption of their nature, and to ſerue, as S. Paul would hauehave vsus to do al things,Phil. 2.14. without murmurings and reaſonings: for as before I ſaid concerning honouring of Parents, ſo here alſo, and in all duties that wee owe to our ſuperiours, an honourable and reuerent affection printed in our hearts towards them, muſt bee the roote from whence true ſeruice muſt grow, that it may bee willing.
Q. Beſides theſe ſuperiours, that now you hauehave ſpoken of, there are others alſo, as olde folke, husbands, Schoolemaſters, which are accounted ſuperiours, to whom alſo honour belongeth.
A. Moſt true, concerning aged folke, God hath giuen this Commandement,Leuit. 19.32. Thou ſhalt riſe vp before the hoare head, and honour the perſon of the old man, eſpecially if godlineſſe be ioyned with many yéeres, then age is a Crowne of glory, Pro. 16, 3.when it is found in the way of righteouſneſſe. As for Wiues, Saint Paul teacheth them obedience,Ephe. 5.22 Wiues, ſub your ſelues vntounto your husbands, as vntounto the Lord. And that more willingly they might performe this duty, he yeeldeth this reaſon: for the Husband is the Wiues head, verſe 23. Now, it were a monſtrous thing for the body not to be vnderunder the head. Againe, Wiues, ſubmit your ſelues to your Husbands, as it is comely in the Lord: teaching that it is a foule and vncomely thing, if the wife bee not in ſubiection to the huſband. And for the comfort of all inferiours wée muſt note, that they muſt be ſubiect vntounto the Lord, and for the Lords ſake, as is to bee ſéene in the ſubiection of children, ſubiects, and ſeruants, that their mind beeing ſtill faſtened vponupon their heauenly (rather then vponupon their earthly) Maſter, or Husband, they may with leſſe griefe beare the yoke of obedience. Yea, Schollers, if they knew what good they get by their Schoolemaſters who traine them vp in knowledge, and lay in them the very ground-worke of Learning, whereby they are made fit to ſerue moſt profitably in the Church or Common-wealth, willingly alſo would confeſſe, that they ſhould defraud them of their due, if they doe not honour and reuerence them.
Q. We hauehave now heard of the honour that inferiors owe to their ſuperiors, whether by nature as Parents, or by publike place in the Commonwealth as gouernors, or in the Church as Paſtors and Miniſters, or by age, as Elders, or by voluntary ſubiection, and that either in priuate houſeholds, as to Husbands or maſters of families, or to Schoolemaſters, as profitable to the youths of many places: but do not theſe ſuperiors alſo owe to their inferiors ſome duties?
A. Yes: and firſt to begin with Parents, as they of their children muſt bee honoured, ſo muſt they alſo giuegive cauſe of honour. Parents owe to their children diuers duties, wherof ſome are to be done in the childhood of their children, ſome when they are come to riper age, and ſome at all times muſt be performed.
Q. What are Parents bound to do to children in their childhood?
A. Firſt, in their infancy they muſt hauehave care that they may hauehave things neceſſary for the ſuſtenance of their life, when they are not able to helpe themſelues; and this the fathers and mothers may learne of the beaſts of the field, and birds of the ayre, who leaue not their young ones, vntil they be fit to ſhift for themſelues;1. Sam. 1.23. as Anna gaue her childe ſucke vntill ſhee would weine him. Secondly, when they are come to any vnderſtanding, they muſt not prolong the time to inſtruct them, firſt in the very principles and grounds of Religion. For, if Thou teach thy childe in the trade of his life, Pro. 22.6.when hee is old he will not depart from it. And therefore the Apoſtle admoniſheth thus: Fathers, Epheſ. 6.4bring vp your children in inſtruction and information of the Lord. In the booke of Deuteronomy, it is a charge very often giuen vntounto Parents to teach their children Gods Law. Yea, it is worth marking, how in all their extraordinary ceremonies or actions the children were inſtructed what was meant thereby. As if the children ſhould inquire when they ſaw their fathers to eate in ſuch ſort as they did the Paſchall Lambe; they muſt teach them that it was to put them in mind how the Lord ſpared the houſes of the Iſraelites (wherein the Paſſeouer was eaten, as God cōmanded) when he ſmote the Aegyptians. Again,Exo. 12.27 when the children ſhould demaund, what was meant by the putting apart the firſt borne, they muſt ſay, that therby they ſhould call to remembrance how Pharao whē obſtinately refuſed to let the Iſraelites goe to ſerue God,Exo. 13.15 the Lord deſtroyed all the firſt-borne of man and beaſt of the Aegyptians, but ſpared all the firſt borne among the Iſraelites. Yea, and that with more reuerence their children might heare the Lawe, and more readily and willingly obey the ſame; they muſt teach them how terribly the Lawe was giuen in the mount Horeb. Deu. 4.9, 10.To be ſhort, they muſt bee made to vnderſtand what was meant by a heape of ſtones that was in Gilgal neere Iordan; Ioſh. 4.22.23.namely, that it was a teſtimonie that Iordan was then dried vp, ſo that the Iſraelites paſſed ouer it on dry land, when they went to take poſſeſſion of the land of Canaan. An example of this dutie we may ſée in the Parents of Timothy, 2. Tim. 3 15.who knew the holy ſcriptures of a childe: and therefore Paul putteth him in minde to continue in the things which he had learned, and was perſwaded of, Ver. 14. If Parents were herein more carefull, they ſhould hauehave more dutifull children.
Q. But how can Parents teach their children that which themſelues know not?
A. It is the more pitty that men and women profeſſing the name of Chriſtianity, ſhould content themſelues to liue in ſuch brutiſh ignorāce of their duty towards God and man, as do very many: or that they are not aſhamed of the name of fathers, who cannot performe any dutie that they owe to their children. Nay, it is great maruell that they are no more diligent to learne herein their duety, that in ſome good meaſure they may performe it, ſince God was ſo offended with Eli the Prieſt and Iudge of Iſrael, for that ſinne, as that he ſwore, that the wickednes of the houſe of Eli ſhould not be purged with ſacrifice or offering for euer. 1. Sam. 3.14.And hee was as good as his word: for Hophni and Phinehas were both ſlaine in one day in the battell (a iuſt iudgement againſt thoſe wicked ſonnes of Eli:) and Eli himſelfe hearing of this newes, and that the Arke was taken, fell backward in his chaire & broke his necke.1. Sam. 3, 4.18. A fearefull example for careleſſe Parents to thinke vponupon. Neither can Parents that neglect this duety, hope for any bleſſing from God vponupon their children.
Q. But children are many times loth to learne any good, and wil ſpend their time in loitering and idleneſſe, rather then in any good imploiment: what can Parents then do?
A. In that caſe, heare what Salomon (renowned for wiſedome) aduiſeth,Pro. 13.24 He that ſpareth his rodde, hateth his childe: but hee that loueth him, chaſteneth him betime. Pro. 29.15For, the rod and correction giuegive wiſedome, but a child ſet at liberty, maketh his mother aſhamed. 2. Kings 2.24.If thoſe Idolatrous children of Bethel, had béen by correction taught to knowe God, they had not mocked the Prophet Eliſaeus, the man of God, calling him bald pate, and ſo might hauehave eſcaped that fearful death: for they were deſtroied by 2. Beares, euen 42. of them.
Q. Great then is the ſin of Parents in theſe dayes, who ſuffer children that might bee well occupied in learning ſome thing or other, that might after do them good, to play all the day long before their eyes, & neuer thinke they do amiſſe. Surely, the gameſome life that in their childhood they are inured with will neuer ſuffer thē to take in hand any painful occupation wherat they muſt continue. Neither can this be amended, vnleſſe fathers and mothers would fully determine and reſolue with themſelues, to follow this counſell of Salomon: Chaſten thy ſonne while there is hope, Pro. 19.18and let not thy ſoule ſpare for his murmuring. But, as not to chaſtiſe or correct breedeth in children contempt of Parents, and a careleſneſſe what they doe: ſo too much ſeuerity would not bee vſed againſt them.
A. S. Paul is of that minde;Eph. 6.4 Fathers (ſaith he) prouoke not your children to anger. And the very ſelfſame exhortation he vſeth to the Coloſſians, ſhewing his reaſon,Col. 3.21 Leſt they ſhould bee diſcouraged. For as moderate correction is fatherly, and a token of louelove: ſo rigorous puniſhment procéedeth rather of furie.
Q. Theſe are the duties that fathers owe to their children beeing yet but young: Education, Inſtruction, both in the knowledge and feare of God, and alſo in ſome honeſt trade of life, and reaſonable correction. But what muſt Parents do for their children being come to ripeneſſe of yeeres?
A. They muſt allowe them reaſonable maintenance, reaſonable, I ſay: for too much may make them vnthrifty, and to miſ-ſpend their time and their goods; and too little may driue them to badde ſhiftes for their maintenance.Gen. 25.5, 6. Abraham, though hee gaue his goods to Iſaac his eldeſt ſon: yet to other children he gaue gifts alſo. Iehoſaphat had diuers ſonnes (beſides Iehoram his eldeſt to whom hee gaue the kingdome) to whom he gaue great gifts of ſiluer and gold, 2. Chron. 21.3.and of precious things, with ſtrong Cities in Iuda. 2. Cor. 12.14.And S. Paul teacheth vsus, that children ought not to lay vp for the fathers, but fathers for their children: whereby it doth appeare, that fathers ſhould not ſuffer their children to want neceſſary maintenance, but ſhould relieue them if they can. Yea and that they may as the Apoſtle ſpeaketh,1. Theſ. 4, 4 Keepe their veſſell in holineſſe and honour: Parents muſt be careful to prouide mariages for their children;Gen. 24 as Abraham was to prouide a wife for Iſaac, Gen. 28and as Iſaac aduiſed Iaacob to goe to the houſe of Bethuel, and ſo he did.Gen. 3.4 And Hamar herein was carefull to prouide for his ſonne Sechem, and ſolicited for him. And it were much to bee wiſhed, that children would giuegive this honor vntounto Parents cōcerning their mariages, that without their parents counſell and good liking they would neuer attempt ſo weighty matters: And alſo that Parents would bee more carefull to prouide in time fit matches for their children, ſo that by conſent of ſuch friends mariages might be made; no doubt God would giuegive greater bleſſing to this his holy inſtitution, then many times he doth.
Q. What are the duties that Parents ought at all times to bee carefull to performe to them or for them?
A. The firſt is louelove. For as Parents muſt louelove their newe borne babes, ſo muſt they ſtill continue their louing affection. It is a debt alwaies to be in paying, yet neuer fully payd, ſo long as he liueth to whom it is due. And this louelove is a true and ſincere affection, truely ſetled in the heart of the Parent, without any outward reſpects: and therefore when God will expreſſe his louelove towards any, he ſaith, he will bee his Father. As hee ſpoke to Dauid concerning Salomon; 2. Sam. 7.14.I will be his Father, and hee ſhall be my ſon. The Apoſtle, to teſtifie his kind affection, and great care hee had ouer the Theſſalonians, 1. Theſ. 2.11. Pſal. 103.13.ſaith, Hee exhorteth them as a Father his children: the Prophet Dauid ſaith, As a Father hath compaſſion of his children, ſo hath the Lord compaſſion on them that feare him. And God himſelfe, aſſuring his people of his Fatherly louelove telleth them that his kindneſſe to them ſhall be more certaine,Eſ. 49.15 then the mothers to the ſonne of her wombe.
Q. This duty is of all men (euen of ſuch as know not God) ſo performed to children, that they who are wanting therein, are condemned as moſt vnnaturall.
A. It is true: yet would it bee more ſincerely performed, if men would from the heart acknowledge, that their children are a gift of God, as Iacob ſaid to Eſau, Gen. 33.5They are the children whom God of his grace hath giuen thy ſeruant. And Ioſeph to his father,Gen. 48.9 They are the childrē that God hath giuen me. Pſal. 127.3Behold (ſaith Dauid) Children are the inheritance of the Lord, and the fruit of the wombe his reward. If this were conſidered as it ought, fathers would not ſet ſo little by ſo precious a gift from the Lord as children are, ſuffering them to run on in all lewdneſſe, but would in a Chriſtian and true fatherly care, ſéeke to prepare their children to the Lords ſeruice in ſome holy calling, and not to liue in idleneſſe.
Q. What other duty owe Parents to their children all their life long?
A. To offer vp to God the ſacrifice of prayer for them. This office they muſt performe alwaies in their childhood, in their riper age, yea, ſo long as they liue. They muſt bee of that mind concerning their children, that Samuel was of concerning the Iſraelites: God forbid (ſaith he) that I ſhould ſin againſt the Lord, 1. Sam. 12 23.& ceaſe praying for you. When Iaacob was to part from his father, and to goe to his Vnkle Bethuel, Gen. 28.3his father Iſaac diſmiſſed him with prayer. Dauid made earneſt prayer for his ſonne Salomon. 1. Chron. 29.19.But how great was Iobs care for his children! they went banqueting from houſe to houſe one with another.Iob 1.5 Iob fearing, that in their feaſting they might offend God, ſoght daily to pacifie God, and to intreat him for them.
Q. I ſee Parents, as they are of their children to be honoured, ſo muſt they hauehave a continuall care of their children, euen from their child-hood, for their maintenance, for their inſtruction, & for their Chriſtian conuerſation: wherein, I feare, Parents are as much to be blamed for neglect of their duty, as children for not giuing thē their due honor. But let vsus now heare ſomewhat of the duties of Gouernours.
A. Gouernours and all ſuperiours, if they knowe how to behaue themſelues as Parents ouer their children, will ſoone learne what dueties they muſt perform as ſuperiors, to their inferiors. For the very title of fathers and mothers whereby here they are noted, teacheth them that they muſt vſe the talent of authority which God hath giuen them, with a tender affection to the good of them who are placed vnderunder them. And louelove, if it bée ſuch as the Apoſtle teacheth it ſhould be, out of a pure heart, and of a good conſcience, and faith vnfained, 1. Tim. 1.5will make men to ſtudy and labour by all meanes they can, to bee profitable in their place and calling to others, eſpecially to ſuch as their duety bindeth them to reſpect and care for.
Q. I ſee then, that fatherly louelove muſt be in the hearts of Magiſtrates, or els how great ſo euer their authority is, ſuch as are vnderunder them, ſhall not feele any good or comfort by their gouernment. But what duties doth God who hath ſet them ouer other, require of them towards ſuch as are committed to their charge?
A. Their firſt and chiefe care muſt be to maintaine the truth of the Goſpell by all meanes they can, and to take diligent héed, that lawes made to that end may duely bee executed. O how carefull was good King Dauid for the building of Gods houſe? And when it was told him, that not he, but his ſonne Salomon ſhould build it, hée made yet great preparation for that worke, and earneſtly incouraged hée his ſonne to build Gods houſe, and the Princes to further that building. When Dauid was dead, and Salomon eſtabliſhed in the kingdom, one of the firſt works that he did, was the building of Gods houſe.2. Chron. 29.3. 2. Chr. 29.5.2. 2. King. 18.4. Yea Hezechiah in the firſt month of his reigne, began with reformation of things amiſſe about Gods houſe, and moſt zealouſly aboliſhed Idolatry. To this end alſo is the zeale of Ioſiah much cōmended in ſcriptures. By all which we learn, that Princes not only may, but muſt hauehave a great care to ſet forth true Religion, and God requireth this duety of them, that their ſubiects by them ſhould bee brought to the louelove of the truth, and deteſtation of ſinne and all Idolatrie. Great was the forwardneſſe of Aſa herein and of his people, who made a couenant to ſeeke the Lord God of their Fathers, 2. Chr. 15.12, 13.with all their heart, and with all their ſoule: And whoſoeuer would not ſeeke the Lord God of Iſrael, ſhould bee ſlaine, whether he were ſmall or great, man or woman. And for the binding themſelues the more ſtraitly to kéepe this ſtatute Lawe, They ſware vntounto the Lord with a loud voice, & with ſhouting, and with Trumpets, and with Cornets, Verſe 14. This care alſo of Nehemiah and other Gouernours among the people,Neh. 10.29. after they were fréeed from their captiuity in Babylon, doth notably appeare, how they boūd themſelues by Oath, & curſing themſelues (if they did tranſgreſſe) to reforme diſorders among them, and to be obedient to Gods Lawe.