The Catechizing of Families, Chapter 38
CHAP. XXXVIII. Of the the Fifth Commandement.
Qu. 1. WHat are the Words of the fifth Commandement?
A. Honour thy Father and thy Moeher, that thy dayes may be long on the Land which the Lord thy God giveth thee.
Q. 2. Doth this Commandement belong to the first Table or the second?
A. No man knoweth which of the two Tables of Stone it was written in by God: But if we may judge by the Subject, it seemeth to be the Hinge of both, or belong partly to each: As Rulers are Gods Officers, and we obey God in them, it belongs to our duty to God: But as they are Men, it belongs to the second.aPro. 1. 8. & 6. 20. & 23. 22, 25. Heb. 12. 9. Eph. 6. 1, 2. Prov. 13. 1. & 15. 5. & 20. 20. & 30. 17. Mar. 7. 10, 11. Deu. 27. 16. Deu. 21. 18, 19. Lev. 19. 3. & 20. 9. Exod. 21. 15. 17. Gen. 9. 23. Col. 3. 20. 22. Ier. 35. 8. 10.
Q. 3. Why is Father and Mother named rather than Kings?
A. 1. Parents are our first Governours before Kings: 2. Their Government is deeplyer founded, even in Nature, and not only in Contract. 3. Parents give us our very being, and we are more obliged to them than to any. 4. They have a natural Love to us and we to them: so that they are justly named first.
Q. 4. Is it only Parents that are here meant?
A. No: All true Governours are included: but so far as the Commandement is part of the Law of Nature, it bindeth us but to natural Rulers antecedently to humane Contract and consent, and to those that Rule us by Contract, but consequently.bRom. 13. 1, 2, 3. Prov. 5. 13. Tit. 3. 1, 2. 1 Pet. 2. 13. & 5. 5. 1 Tim. 2. 11. 1 Pet. 3. 1. 5. Heb. 13. 7. 17. 1 Cor. 16. 16.
Q. 5. What is the Power of Parents and Rulers which we must obey?
A. They are of various ranks, and Offices; and every ones power in special, is that which belongeth to his own place and Office: But in general, they have power first to command Inferiors to obey Gods Laws: And 2. To command them such undetermined things in subordination to Gods Laws which God hath left to their Office to determine of: As Corporations make By-Laws by Virtue of the Kings Law.
Q. 6. What if Parents or Princes command what God forbids?
A. We must obey God rather than men.cAct. 5. 29.
Q. 7. Are we not then guilty of disobedience?
A. No: for God never gave them power to contradict his Laws.
Q. 8. But who shall be Iudge when mens Commands are contrary to Gods? Must Subjects and Children judge?
A. While we are Infants naturally uncapable of judging, we are ruled as Bruits by our Parents. But when we grow up to the use of Reason, our Obligation to Govern our selves is greater than to be governed by others. d1 Pet. 1. 14. 1 Ioh. 5. 21. Iude 20, 21. Mar. 13. 9. Prov. 25. 28. & 16. 37. & 9. 12. 2 Tim. 2. 15. 1 Tim. 3. 15. & 4. 7, 15, 16. & 5. 22. & 6. 5.Gods Government is the first in order of Nature: Self-government is the next, though we are not capable of it till we come to some ripeness: A man is nearer to himself than his Parents are, and his happiness or misery depends more on himself than on them: And indeed Childrens or mens obedience to others, is but an act of self-government. It is a mans self-governing Reason and Will which causeth him to obey another: nor can a Child perform any act of proper obedience differing from a Brutes, unless by a self-governing act. But Parents Government is the next to Self-government, and the Government of Husbands, Princes and Masters which are by Contract is next to that. Every Subject therefore being first a Subject of God and next a self-governour, is to obey as a reasonable Creature, and to understand what is his duty and what not; And because all is our duty which God commandeth, but not all that man Commandeth, Gods power being Absolute, and all mens limited, therefore we have nothing to do with the Laws of God but to know them, and Love them, and obey them. But as to mans Commands we must know also that they are not contrary to Gods Laws, and that they belong to the Office of the Commander. eDan. 3. & 6.If a Parent or Prince command you to blaspheme God, or Worship Idols, or deny Christ, or renounce Heaven, or not to pray, &c. you must obey God by disobeying him. And if a King Command you not to obey your Parents, or will choose for you your Wife, your Dyet, your Physick, the words you shall say to God in your secret Prayers, &c. these are things which belong not to his Office, no more than to a Captains to become Judge of the Common-pleas. Subjects therefore must judge what they must or must not obey, as Rulers must judge what they must or must not Command: or else they act not as men.
Q. 9. But what Confusion will this Cause, if every Subject and Child become judge whether their Princes or Parents Commands be lawful? Will they not take all for unlawful which their folly or Corrupt wills dislike, and so cast off all obedience?
A. It is not finding inconveniencies in the miserable state of lapsed Mankind that will cure them. Were there any avoiding Errour, Sin and Confusion by Government, some would have found out the way before now. But while man is bad, he will do accordingly. In avoiding these evils we must not run into far greater. Are they not Greater, if men must not discern who is their lawful Governour, but must fight for an Usurper in Power against his Prince or Parents if Commanded by him? And if every Child and Subject must renounce God, Christ and Heaven, that is Commanded; and men become Gods and Antigods?fIsa. 9. 6, 7. Iob 34. 17. Neh. 5. 14. 18.
Q. 10. But is there no remedy against both these Confusions?
A. Yes: the remedies are these. 1. Rulers, that should have most reason, must give us the first remedy, by knowing Gods Laws, and taking care that they Command and forbid nothing contrary to them, and not put on Subjects a necessity of disobeying them.
2. Children and Subjects must be instructed also to know the Laws of God, that they may not take that for his Law which is not: It is not keeping them ignorant of Gods Laws, lest they pretend them against the Laws of man, that is the way; no more than keeping them ignorant that there is a God, lest they obey him against man.
3. They must be taught betime the difference between the capacity of Children and of men at age, and of young unfurnished wits, and those that Study and Experience have ripened; and they must be taught the duty of self-suspicion, humility and submission, and that as Learning is necessary to knowing, so believing our Teachers (with a humane belief) is necessary to Learning of them. gEph. 6. 1, 2, 3.Who can learn that will believe nothing which his Teacher saith? But this is not taking him for Infallible, nor resolving only to be ruled still by his knowledge, but in order to Learn the same Evidence of Truth which our Teachers themselves discern it by.hEph. 5. 21. 1 Thes. 5. 12, 13. 1 Pet. 5. 5. 2 Pet. 2. 10.
4. They must be taught to know, that if they mistake Gods Laws, and erroneously pretend them against their Rulers, their errour and abuse of the Name of God is their sin, and will not excuse their disobedience: And therefore they must try well, before they disobey.
5. All the Churches near them should agree publickly of all the necessary Articles of Divine Faith and Obedience, that the authority of their Concord may be some awe to the minds both of Commanders and Obeyers.
6. Rulers are not to suspend the executive part of their Government upon every Consciencious errour of the Child or Subject: If they will pretend Gods Law for intolerable sin or injury, they must nevertheless be restrained by punishment.
7. But lastly, the Conscience of Subjects duty to God must be tenderly used and encouraged, and their mistakes through infirmity must be tolerated in all tolerable cases: Some differences and disorders in judgement and practice must be born with by them that would not bring in greater. iRom. 14. 1, 2, &c.Gentle reasoning and Loving usage, must cure as much of the rest as will be cured: And our Concord must be placed in the few plain and necessary things: The King hath more wit and clemency than to hang all ignorant, erroneous, faulty Subjects, or else he would have none left to Govern. And if Pastors have not more wit and clemency than to excommunicate all such, they will be no Pastors as having no flocks. But hainous is their sin that can tolerate multitudes of the ignorant and ungodly in their Communion, who will but be for their power and wealth, and can tolerate none of the Wise and Conscionable if they do but differ from them in tolerable cases, or dislike them. Yet there goeth more to make a tolerable Christian and Church-member, than a tolerable Subject: And consent to the Relation is necessary to both.
Q. 11. What duty doth the Word [Honour] contain and Command?
A. 1. The first and chief act of Honouring them, is to acknowledge their Relation to God as his appointed Officers, and the Authority which God hath given them, that they may be obeyed reverently, and God in them.
2. The next is to take all their Laws and Commands which God hath authorized them to make, to be the Rule of our duty in subordination to Gods Laws, and so far to obey them for Conscience sake, believing it a sin to resist or disobey them.
3. Another is to maintain them honourably, so far as we are able and they need: Though parents provide for Children in youth, Children must maintain Parents if they need it, when they come to age; And so must People their Princes and Pastors, and pay Tribute to whom it is due.kMal. 1. 6, 7. Mat. 15. 5, 6. & 21. 30, 31. Eph. 6. 2. 1 Pet. 2. 17. 1 Tim. 5. 17. Rom. 13. 6, 7. Eph. 5. 33. Heb. 12. 9, 2 Sam. 9. 6. 1 King. 1. 31.
4. Also they ought to speak reverently to them, and honourably of them, and not use any unjust dishonouring Thoughts, Words or Deeds against them, specially which would disable them for Government.
5. Lastly they ought to do their best to defend them against injuries.
Q. 12. But seeing Parents are named and not Princes, must we defend our Parents against our King if he be their Enemy?
A. If their Cause be just, we must defend them by all lawful means; that is, by Prayer to God, by Argument, by Petition to the King, and by helping their Flight or hiding them: And if a King would ravish or murder your Mother or Wife, you may hold his hands while they escape; as you may do if he would kill himself in Drunkenness or Passion. But you may not on such private accounts raise a War against him, because War is a publick action, and under the Judgment of the publick Governour of the Common-wealth, and not under the Judgment of your Parents or any private person.l1 Sam. 19. 11, 12, 13, 17. & 19. 1, 4, 7. & 20. 16, 30, 42. & 14. 44, 45.
Q. 13. But if the King Command me one thing and my Parents another, which of them must I prefer in my obedience?
A. Each of them have their proper Office, in which they must be preferred and obeyed: Your Mother must be obeyed before the King, in telling you when to Suck or Eat. Your Parents must be obeyed before the King, in matters proper to Family-Government; as what daily Food you shall eat, and what daily work for them you shall do, and what Wife to choose, &c. But the King is to be obeyed before your Parents in all matters belonging to National Government.
Q. 14. But what if it be about Religious acts, as what Pastor I shall choose; What Church I shall joyn with; how I shall spend the Lords day, &c. Must I prefer the King or my Parents in my Obedience?
A. While you are in your Minority and understand not the Kings Laws, you must obey your Parents, and if they command you any thing contrary to the Kings Commands, they must be answerable for it, as the Case shall prove: some Commands about your Religion belong to your Parents, and some to the King, and they are accordingly to be obeyed. It is not the Kings Office but your Parents to Catechize you, to teach you to Read and Pray, to choose your School-master or Tutor; In these therefore your Parents are first to be obeyed: And it is your Parents office to choose where you shall dwell, and consequently to what Pastor you shall commit the conduct of your Soul: And also how in the Family and in Private you shall spend the Lords day. But the determination of all those publick Circumstances, which are needful to be imposed on all Christians in the Land, belongs not to your Parents but to the Supream Power.mDeu. 6. 11. & 11. 19.
Q. 15. But what if the King and the Bishops or Pastors differ about matters of Religion, to be believed or done, which of them must I obey?
A. If it be in things belonging to the Kings determination, (as what Translation shall be used in all the Churches, when Synods shall meet, who shall have the Tythes, Glebe and Temples; what National Fasts or Thanksgivings shall be kept, and such like) you must obey the King. But if it be in things proper to the Pastoral Office, (as who shall be judged Capable of Raptisme, or of the Lords Supper and Church-Communion: Who shall be admonished, …xcommunicated or absolved by the Pastors: what …ext the Minister shall Preach on, and on what …ubject, in what Method and in what Words: what …e shall say to troubled Consciences or to the sick, …r to others: what words he shall use in Exhor…ation, Prayer or Thanksgiving: all these being part …f the Pastors work, you are to obey him in them all. …ut neither Prince nor Pastor have power against God.n2 Chron. 29. 27. See all the Examples of Da…d, Solomon, Iehosaphat, Hezekiah, Iosiah, Nehe…ah.
Q. 16. But what if the Bishops or Pastors be di…ded; which of them must we obey?
A. 1. Those that obey Gods Laws. 2. Those …hat impose the safest course where the matter on …ne side is no sin, when on the other we fear it is. …. All other things being equal, those that are most …animous and concordant with the universality of Christians, and the Primitive Church: And our own Pastors rather than others: And the Godly and …minently wise, before the ignorant and ungod….oRom. 16. 16, 17. 1 Thes. 5. 12, 13. Heb. …. 7, 17.
Q. 17. But what if the Bishop or Pastor who is …er us, differ from most in the Nation? And if the National Bishops and Ministry differ from most other …rreign Churches, (as England from France, Spain, …aly, Germany, Moscovy, the Greeks, Armenians, …assines?)
A. The things in which the difference is supposed must not be thus confounded: either they are necessary points of Faith or Practice to all Christians in order to Salvation. 2. Or else they are controverted Opinions not so necessary. 3. Or else they are matters of local occasional mutable practice.
1. As to the first, All true Christians are agreed in all things necessary to our Common Salvation: … any oppose these (and draw men from the Church on that account) he is a Heretick. In this case God… Law must be known to us all, to which we must stick whoever gainsay it.pGal. 1. 8. & 2. See the Case of Paul an… Peter.
2. In the second case (of disputable less necessary Opinions,) we must suspend our judgements ti… evidence determine them: But judge them most probably to be in the right who are in those matter discerned commonly to have greatest skill and sincerity. But the Ignorant cannot subscribe to any o… them in the dark.
3. In the third case, (as what Time and Plac… we shall meet at, what Subject we shall hear; wha… Catechism-questions we shall answer, when we sha… Communicate, and with what individual Persons, i… what words the Assembly shall pray and praise God… &c.) we are to obey our own Pastors, and no… Strangers: As every Wife is to be governed by he… own Husband, and every Child by his own Parent… and every Servant by his own Master: I scarce thin… our Papists (Monarchical or Aristocratical) woul… have an universal Husband, Parent or Master, or … Council of Husbands, Parents or Masters of all th… World, or all the Kingdom, set up for such acts … these.
Q. 18. But is there no Command to Parents, Prin…, and Pastors for their duty, as well as to Chil…n and Subjects for theirs?
A. The Commandements written on stone were …cessarily brief, and the duty of Rulers is here im…yed and included.
Q. 19. What is the duty of Parents for their …ldren?
A. 1. To take due care of their Lives, Health and …cessary Maintenance. qDeu. 6. 11. & 11. 19. & 33. 46. Ios. 4. 6, 22. Eph. 6. 3, 4. 1 Tim. 3. 12. Prov. 22. 6. & 13. & 29. 15.2. To teach them when …ey are capable to know God and his Word (his Do…ine, Laws, Promises and Penalties;) to know …emselves, their Souls, their Relation to God, their …ty to him, their Original pravity, and guilt, and …nger: To know Jesus Christ, his Person, Life, …octrine, Death, Resurrection, Ascension Glory, …ngdom, Intercession, and Judgment: To know …e Holy Ghost as sent by Christ, to indite and …l the Scripture, qualifie the Apostles and Evan…lists to deliver infallibly Christs Commands, and …ord them to all after Ages, and accordingly set… the Churches; to confirm their Ministry by Mi…les, and to sanctifie all true Christians to the end … the world: To know the use of the ordinary …nistry, and of the Communion of Saints: To know … Covenant of Grace, and the Grace of Pardon, …option and Sanctification which we must here re…ve, and the Glory which we shall receive hereafter at Death and at the General Resurrection; A… the great dutyes of Faith and Repentance, of Obdience and Love to God and Man, and renounc… the Lusts of the flesh, the world and the Devil, wh… must be done by all that will be Glorified by a… with Jesus Christ.r1 Tim. 3. 16. 1 Cor. 15. 3, 4, 5, 6. Heb. 5. 12. & 6. 1, 2, 3.
This is the Catechism which Parents must te… their Children.
Q. 20. Alas, it will be a hard and long work … teach Children all this; or Servants either that … at age?
A. All this is but the plain meaning of the Cr… and ten Commandements; which the Church re… reth all to learn; And no more than in their B… tism the Parents should, and the Godfathers do, … lemnly Promise to see them taught. It is these thi… for which God hath given them life, and time, and … son; and on which their present safety and comf… and their Everlasting Life dependeth: And will y… set them seven years Apprentice to a Trade, … set them Seven and Seven to Schools and Univ… sities, and Innes of Court, where study must be th… daily business: And will you think it too much teach them the sence of the Creeds, Lords Pr… er and ten Commandements, needful to far gre… er and better ends?s2 Tim. 3. 15.
Q. 21. In what manner must Parents teach th… Children?
A. 1. Very plainly, by familiar talk: 2. Ge… ly and Lovingly, to win them, and not discour… them: 3. Beginning with the History and the … ctrine, which they are most capable to receive. 4. Very frequently, that it be not neglected or forgotten, Deut. 6. & 11. 5. Yet a little at a time, that they be not overwhelmed. 6. Praising them when they do well. 7. Doing all with such holy reverence, that they may perceive it is the Work of God, and not a Common matter. 8. Teaching them by an answerable Life.
Q. 22. What else besides Teaching is the Parents duty?
A. 3. To use all just means to make Religion pleasant to them, and win their Hearts to Love it: And therefore to tell them the Author, the Excel…ency, the certainty and profit of it, here and here…fter. 4. To possess them with necessary Fear of God, of Death, of Hell and of Sin. 5. To make … great difference between the good and the bad; …ewarding good Children, and Correcting the bad, …isobedient and stubborn. 6. To choose safe and …odly School-masters for them, if they teach them …ot all themselves. 7. To keep them out of ill Com…ny, and from Temptations; especially to know …heir Vices, and watch against all occasions of their …: 8. To choose meet Trades or Callings for them, …d faithful Masters, ever preferring the welfare …f their Souls before their Bodies. 9. To choose …eet Husbands or Wives for them, if they are to …e marryed. tDeu. 6. 11. & 11. 19, 20. Eph. 6. 3, 4. 2 Tim. 15. 1 Thes. 2. 7.10. To settle them under a faithful …astor in the real Communion of Saints. And all this with constant serious diligence, praying to God for his Grace and Blessing.
O how happy were the Church and World, if Parents would faithfully do all this needful certain Duty, and not perfidiously and cruelly break the Promise they made in Baptism, and by negligence, worldliness and ungodliness betray the Souls of their own Children to Sin and Satan. The happiness or misery of Families, Churches, Cities, Kingdoms, and of the World, lyeth most eminently on Parents hands.
Q. 23. What is the duty of Children to their Parents in special?
A. To Honour their Judgment and Authority; to be Thankful to them for their Being, Love and Education: To Love them Dearly: To learn of them willingly and diligently: To obey them faithfully: and to requite them as they are able: and what is included in the General duty of Subjects opened before.
Q. 24. What if the Father be a Papist and th… Mother a Protestant, and one commandeth the Chil… to read one book, and go to one Church, and the oth… another; which must be obeyed?
A. Either the Child is of age and understanding to try and Judge which of them is contrary to God… Law, or not: If he be, he must obey God first and therefore not obey any thing that is contrary t… his Law: But if not, then he is one that will not pu… such questions, nor do what he doth out of Conscience to God, but perform meer humane Obedienc… to man: And if his Ignorance of Gods Law, b… through his own negligence, it will not excuse h… (u) Eph. 6. 1, 2. Col. 3. 20, 21.Sin if he mistake. But if it be from natural incapacity, he is ruled like a Bruit, and no doubt the Father is the Chief Governour of the house, …d will and must be obeyed before the Mother, when obedience to God doth not forbid it, which this Child understandeth not.
Q. 25. What if Children be rebellious in wickedness, as Drunkenness, Stealing, &c. must the Parents cause them to be put to death, as Moses Law Commanded? or what must they do with them?
A. Moses Law had some special Severities, and was peculiar to that Nation, and is abrogate: whether the Common good and safety require the death of such a Son (or any,) the Supream Power is judge, and not the Parents: Nor is it meet (though some think otherwise) that Parents have the Power of putting to death their Children: For the Commonwealth, which is better than the Family, is concerned in all the Subjects lives: And experience proveth it, that were this granted, Whores, Beggars and raging passionate Persons would be Common Murderers of their Children.
But if the Magistrate would appoint one house of Correction in every County for Children that will not be ruled by Parents, where they may be kept …n labour till they are humbled and subdued, it would …e an excellent work.
Q. 26. But what shall such sorrowfull Parents …o?
A. First use all means by Wisdom, Love and Pa…ience, while there is hope: And next, if they are …ast their Correction, send them to the House of …orrection: And lastly, disinherit them, or deny them …l maintenance for their lust.
Q. 27. Is it a duty to disinherit an incorrigible wicked Son; or to deny such filial maintenance and Portions?
A. Supposing it to be in the Fathers power, it is a duty to leave them no more than will maintain their lives in temperance: For all men are Gods Stewards and must be accountable for all that he doth trust them with: And they ought not to give it to be the fewel of Lust and Sin, when they have reason to believe that it will be so used: That were to give Gods Mercies to the Devil, to be turn'd against him. Nor are Parents bound to give those Children the necessary maintenance for their lives and health, or any thing at all, who by obstinate rebellion utterly forfeit it: Nature is not so strong a bond, but that some sin may dissolve it, and forfeit Life it self, and therefore forfeit fatherly maintenance. The rebellion and ingratitude of an incorrigible Child is far more hainous than a Neighbours injuries. And though Moses Law and its rigors be ceased, the reason of it still remaineth, as directive to us. When thousands of good people want food, and we cannot give all, it's a sin to prefer an incorrigible wicked Son before them.xLuk. 15. 16. Deu. 21. 18, 19, 20, 21. & 17. 11, 12. 2 Thes. 3.
Q. 28. But God may change them when the Parents are dead?
A. It is supposed that the Parents have tryed to the utmost of their Power: And Parents cannot judge of what unlikelihoods God may bring to pass when they are dead. If God change them, God will provide for them: If Parents have any hope, they may leave somewhat in trusty hands to give them when they see them Changed. If not, such may work for themselves.
Q. 29. But what if a Son be not deboist, but Civil; But be of a Corrupt understanding, inclined to ill Opinions, and averse to serious Piety, and like to use his Estate to the hurt of the Church or Common-wealth? What shall Parents do by such?
A. The publick Interest is to be preferred before a Sons: If Parents have good hopes that such a Son may do more good than harm with his Estate, they must trust him as far as Reason requireth, rather than to trust a Stranger. But if they have reason to believe that he will do more harm than good with it, they should settle it in trust to do all that good which he should do, and not leave it to do hurt, if it be in their Power; Allowing him necessary maintenance.
Q. 30. Should not Parents leave all their Estates to their Children? Or what proporion must they give them?
A. Nature makes Children so near their Parents, that no doubt they must be specially careful of their Corporal and Spiritual welfare above others: And the Israelites being tyed to keep their Possessions in their Families and Line, were under an extraordinary obligation in this matter. But to all Christians the Interest of God and the Common good is the Chief, and to be preferred: yAct. 4. & 5. 1, 2, 3. 1 Cor. 4. 2. 1 Pet. 4. 10. Psal. 17. 14. Iob 21. 11. Luk. 19. 8.They that all Sold their possessions, and laid down the Money at the Apostles feer, did not scruple alienating them from their Heirs. In this case, Children are to be considered, 1. As meer Receivers of their own due. 2. Or as their Parents Trustees for doing good. If they be like to prove faithful, their Parents should rather trust them than others with their Estates to do good when they are gone. But if not, they should secure a due proportion for good Works.
And however all men should in their Life do all the good that regularly they can do: For who can expect that his Son should do that good with his Estate, which he had not a Heart to do himself? And who would not rather secure a reward to himself than to his Son?
Q. 31. Do you disallow of the Common Course, which is to give all that men can get to their Children, save some small droppings now and then to the Poor?
A. I take it to be the effect of that SELFISHNESS, which is the grand Enemy to the Love of God and Man. A carnal Selfish man doth live to his Flesh and Carnal Self, for which he gathers all that he can get: And when he must needs dye and can no longer enjoy it, he takes his Children to be as parts of himself, and what they have he thinks he almost hath himself: And so out of meer Self-love doth Love them and enrich them. But a Holy person thinks all is Gods, and that it is best used which is best improved to his Will and Kingdom.
But Alas, what have Selfish carnal worldlings to account for? When the best they can say of the use of Gods talents, is, that they pampered the flesh with as much as it craved, and the rest they gave their Children to make them rich, that their Flesh also might be pampered, and their lust might want no fewel or provision, nor their Souls want temptation. Hundreds or Thousands given to Daughters, and Lands purchased for their Sons, and now and then a Farthing or a Penny given to the Poor. And though the Hypocrites take on them to believe Christ, that it's harder for a rich man to enter into the Kingdom of God, than for a Camel to go through a Needle's eye, yet they live as if nothing were the desire and business of their lives, but to make their own and their Childrens Salvation by Riches thus next to impossible.zPsal. 49. 9, 10, 11, 12, 13, 14, 15.
Q. 32. Is it well, as is usual, to give the eldest Son all the Inheritance?*Gen. 25. 31.
A. Nature and Scripture tell us of some preeminence of the eldest: This Birthright Iacob thought worth the buying of Esau: Christ is called the Firstborn of every Creature, because the first-born have the preeminence of Rule, Wealth and Honour: And the heavenly Society are called The general Assembly of the first-born whose Names are enrolled in Heaven, Heb. 12. Because they are in Honour and Power above others. But yet, 1. The Younger also are Sons, and must have their part: And it pleased God to leave on record how oft he hath preferred the Younger: Even an Abel before Cain, a Seth before his Seniors; a Sem before Iaphet and Cham: Isaac before Ishmael; Iacob before Esau: David and Solomon before their Elder Brethren.
2. But to the faithful, though Nature be not disregarded, yet Grace teacheth us what to prefer. And Christ and his members are dearer to us than our Sons or natural members. †Mat. 19. 21. Mar. 10. 21. Luk. 12. 33. & 18. 22.In cases where we must deny our selves for Christ and the publick good, we may also deny our natural Kindred; For they are not nearer to us than our selves. And if an eldest Son be wicked or unprofitable, a believing Parent should give him the less, and more to a younger (yea to a Stranger) that will do more service to God and his Countrey; and not prefer a fleshly difference and priviledge, before a Spiritual and his Masters Service.
Q. 33. What is the Duty of Husbands to their Wives?
A. To love them as themselves, and live with them in conjugal Chastity as Guides and Helpers, and provide for them and the Family, to endeavour to cure their infirmities and passions, and patiently bear what is not cured; to preserve their honour and authority over inferiours, and help them in the education of their Children, and comfort them in all their sufferings.*Eph. 5. 25. Col. 3. 19. 1 Pet. 3. 7.
Q. 34. What is the duty of Wives to their Husbands?
A. To live with them in true Love and Conjugal Chastity and Fidelity; to help them in the Education of Children, and governing Servants, and in worldly affairs; To learn of them and obey them: To provoke them to dutyes of Piety and Charity, and to bear with their infirmities, and Comfort and Help them in their Sufferings: And both must live as the Heirs of Heaven, in preparation for the Life to come.†Eph 5. 22, 24. Col. 3. 18. Tit. 2. 4, 5. 1 Pet. 3. 1, 2, 3.
Q. 35. What is the duty of Masters to their Servants?
A. To employ them suitably, not unmercifully, in profitable labour, and not in sin or vanity: To allow them their due wages, and maintenance, keeping them neither in hurtful Want, nor in Idleness, or sinful fulness: To teach them their duty to God and Man, and see that they joyn in publick and Family Worship, and live not in any wilful sin: And as Fellow Christians (if they are such) to further their comfortable passage to Heaven.*Eph. 6. 9. Col. 4. 1.
Q. 36. But what if we have Slaves, that are no Christians?
A. You must use them as Men, that are Capable of Christianity, and do your best with pity to cure their Ignorance and Unbelief and sin, and to make them Christians, preferring their Souls before your wordly commodity.
Q. 37. Is it lawful to buy and use men as Slaves?
A. It is a great mercy accidentally for those of Guiny, Brasile, and other Lands, to be brought among Christians, though it be as Slaves: But it is a sin in those that Sell and buy them as Beasts, meerly for Commodity, and use them accordingly: But to buy them in compassion to their Souls as well as for their Service, and then to sell them only to such as will use them Charitably like men, and to employ them as aforesaid, preferring their Salvation, is a lawful thing, specially such as Sell themselves, or are sold as Malefactors.
Q. 38. What is the duty of Servants to their Masters?
A. To honour and obey them, and faithfully serve them, as part of their service of Christ, expecting their chief reward from him: To be trusty to them in Word and Deed, not lying, nor stealing, or taking any thing of theirs without their consent, nor wronging them by idleness, negligence or fraud. Learning of them thankfully and sincerely, and obediently, joyning with them in publick and Family Worship of God.†1 Pet. 2. 18. Tit. 2. 9. 1 Tim. 6. 1, 2. Eph. 6. 5, 6, 7. Col. 3. 22.
Q. 39. Doth God require Family Teaching, and daily Worship?
A. Yes, both by the Law of Nature and Scripture. All Christian Societies must be sanctified to God: Christian Families are Christian Societies: They have as Families constant dependance on God, constant need of his protection, help and blessing, and constant work to do for him, and therefore constant use of prayer to him: And as Nature and Necessity will teach us to eat and drink every day, though Scripture tell us not how oft, nor at what hour, so will they tell us that we must daily ask it of God. And stated times are a hedge to duty, to avoid omissions and interruptions: And Scripture Commandeth Parents to teach and perswade their Children constantly, lying down and rising up, &c. *Act. 10. 2, 3. … Cor. 1. 16. Gen. 18. 19. 2 Sam. 6. 11, 20. Exo. 12. 3, 4.Deut. 6. & 11. And to bring them up in the Nurture and admonition of the Lord: Cornelius, Crispus and others Converted, brought in their housholds with them to Christ. Daniel prayed openly daily in his House. The fourth Commandment requireth of Masters that all in their House do Sanctifie the Sabbath. Reason and Experience tells us, that it is the keeping up Religion and Virtue in Families, by the constant instruction, care, and Worship of God by the Governours, that is the chief means of the hopes and welfare of the world, and the omission of it the great cause of all publick corruption and confusion.†Act. 12. 12. Act. 2. 46. & 5. 42. Prov. 3. 33.
Q. 40. What must Children, Wives, Servants and Subjects do that have bad Parents, Husbands, Masters and Magistrates?
A. Nature bindeth Children in minority so to their Parents, and Wives to their Husbands (except in case of lawful divorce) that they must live in patient bearing with what they cannot amend: And so must such Servants and Subjects as by Law or Contract may not remove, nor have legal remedy. But those that are free may remove under better Masters and Princes when they can.
Q. 41. But whole Nations cannot remove from Enemies and destroyers?
A. It is God and not I that must answer such cases. Only I say: 1. That there is no Power but of God.
2. That Governing Power is nothing but Right and Obligation to Rule the People in order to the Common good.*Rom. 13. 2, 3, 4, 5, 6, 7. 2 Cor. 10. 8. & 13. 10. 1 Pet. 3. 11, 12, 13, 14.
3. That destroying the Common good is not Ruling, nor any act of Power given by God.
4. That all mans Power is limited by God and subordinate to his universal Government and Laws, and he hath given none Authority against himself or his Laws.
5. That so far as Gods Laws have not determined of the species and Degrees of Power, they must be known by the humane Contracts or Consent which found them.
6. Nations have by Nature a right to self-preservation against destroying Enemies and Murderers.
7. And when they only seek to save themselves against such, they resist not Governing Authority.
8. But particular persons must patiently bear even wrongful destruction by Governours: And whole Nations tolerable injuries, rather than by Rebellions and Wars to seek their own preservation or right, to the hurt of the Common-wealth.†Mat. 17. 25, 26. & 22. 19, 20.
9. They are the great enemies of Government, who are for Perjury, by which mutual Trust is overthrown.