A Body of Divinity, Part 1 (8 of 10)

A Body of Divinity · Part 1 (8 of 10)

p. 230Is it not lawfull to make the Image of God?

p. 231To represent him by any shape is most of all forbidden and condemned: That it is unlawfull to make the Image of God.for it is a great sinne, to conceive or imagine in our heart that hee is like any thing, how excellent soever we thinke it, Acts 17. 29. but it is much worse to set him out to the view of others, considering that the minde can conceive a further beauty then the hand of the Artificer can expresse: and therefore the children of Israel did sinne grievously, and were worthily condemned for making God like a Calfe, Exod. 32. 4, 9, 10, 27, 28.

How may it further appeare, that it is unlawfull to make the Image of God?

First, because God being Infinite and Invisible, cannot without a lye bee resembled by any Finite or visible thing, Acts 17. 20.

Secondly, God by such Images is, as it were, mocked, Rom. 1. 23.

Thirdly, when the Law was delivered by God himselfe unto the Israelites, he appeared in no shape unto them, lest they should make a likenesse of him, and fall to Idolatrie. And therefore Deut. 4. 10. 12. hee forewarned them, that as they saw no Image of him, when he gave the Law, but onelyonly heard a voyce, they should learne that the knowledge of God commeth by hearing, and not by seeing, Esa. 40. 17, 18. where the matter is laid downe at large.

But what moved the Papists to paint God like an old man?

The false expounding of that place in Daniel, where God is described to be that Ancient of dayes, Dan. 7. 13. whereby is meant his Eternity, that he was before all times, Deut. 27. 15. But whatsoever property in God it bee, that they should set it forth by an Image, it is execrable so to doe.

May we then paint Christ for remembrance of his death?That it is unlawfull to make the Image of Christ.

No verily. For,

1. It is a part of the worship here forbidden, because his body is a creature in Heaven, therefore not to be represented by an Image in the service of God.

2. An Image can onelyonly represent the man-hood of Christ, and not his God-head, which is the chiefest part in him. Both which Natures being in him unseparable, it were dangerous by painting the one apart from the other, to give occasion of Arianisme, Apollinarisme, or other Herisies.

3. Sith that in all the Scriptures, which speake so much of him, there is no shew of any portrayture or lineament of his body: it is plain that the wisedome of God would not have him painted.

4. Sith by Preaching of the Gospell, and Administration of the Sacraments, Christ is as lively painted, as if hee were crucified againe amongst us, Gal. 3. 1. it were to no purpose to paint him to that end.

What lastly may be added to these former Reasons?

That although the painting of Christ were both lawfull to doe, and profitable for remembrance, yet because it hath been so much abused, and no where in the Scripture commanded, it is not now to be used: As Ezechias worthily brake the Brazen Serpen, being abused, although Moses had set it up at the Commandement of the Lord, and might have served for a singular Monument of Gods mercies, after the proper use p. 232thereof, had not the superstitious opinion thereof been.

What is meant in this Commandement, by things in the Earth?

The likenesse of man, or woman, or or beasts, or creeping things, Ezek. 23. 14. Deut. 4. 16, 17, 18. Isa. 44. 13. Rom. 1. 23.

What by things in the Waters under the Earth?

The resemblance of any Fish, or the like, Deut. 4. 18.

So much for the making of Images.What is meant by worshiping Images. What is meant by the bowing unto them, and worshipping them?

That we must not give the least token of Reverence; either in Body, or in Soule, unto any religious Images, Psal. 97. 7. Hab. 2. 18. Isa. 44. 15. Exod. 32. 4. For that is a further degree of Idolatry; as to shrine, elothe, and cover them with precious things; to light Candles before them; to kneele and creep to them, or to use any gestures of religious Adoration unto them, 1 King. 19. 18. wherein, although the grosse Idolatry of Popery be taken away from amongst us; yet the corruption cleaveth still to the hearts of many, as may be seen in them that make curtesie to the Chancell where the High Altarstood, and gave the Right hand unto standing Crosses and Crucifixes, &c.

But though we doe not reverence the Images themselves, may we not worship God in or by the Images?

No: For the Israelites are condemned, not for the worshipping the golden Calfe as a God, but for worshipping God in the Calfe.

How doth that appeare?

In that they said, Let us make a Feast to morrow to Iehovah, Exod. 32. 5. And that Moses otherwise might seem, not to have done well, in making them to drinke that against their conscience, which they judged to be God, ver. 20.

Wherein did they sinne so grievously?

In tying the presence of God to the worke of their owne hands, and coupling him with their Idols, which he cannot endure: For God saith by his Prophet Hosea, You shall no more call me Baal, Hos. 2. 16. So impossible it is truly to serve God by an Idoll, as the Papists doe.

What kind of Images are here forbidden to be worshipped?

All kinds; whither, such as are made with mans hands, of which Esay speaketh, saying; One peece of wood is cast into the fire, and another of the same Tree is made an Idoll, Isa. 44. 15, 17. or such as in themselves are the good Creatures of God, as those which Hosea speaketh of, saying; They worship their Gold and Silver, Hos. 8. 4. Yea of whatsoever things it may be said, That they have eyes and see not, eares and heare not, noses and smell not, feet and goe not, Psal. 115. unto them is this Worship forbidden to be performed.

What gather you of this?

That the Popish Idolatry is here flatly condemned: For although they worship not Jupiter, Mars, and such like Heathen Idols, but the holy Saints (as they say) in and by their Images; yet that worship of theirs is alike with the other, because these places of Scripture doe agree as well to the one as to the other; and therefore it is impious and abominable Idolatry.

So much for the practising of Idolatry What is forbidden in the countenancing of it?

p. 233All the meanes and occasions of and to Idolatrie,Of countenancing idolatry. and giving the least allowance, or liking that can be thereunto. As,

1. Vrging by Authority, or tolleration of Idolatry, 2 Chron. 15. 16.

2. Approbation thereof by speech; praising and extolling these inventions of men by silence, or any gesture.

3. Presence at Idolatrous worship; as going to Masse, and communicating with false Service. 1 Cor. 10. 18. 20, 21. & 2 Cor. 6. 16, 17.

4. Contributing towards the maintenance thereof. Num. 7. 3. 5. Nehem. 32. 39.

5. Making a gaine thereby; as those Merchants do which sell Beads, and Crosses; and those Painters, which take money for religious Images, Acts 19. 24, 25.

6. Retaining and preserving any superstitious Reliques or Monuments of Idolatry, as Images, 2 Kings 18. 4. Books, Acts 19. 19. Names, Psalme 16. 4. and such like.

7. Keeping company with teachers of Idolatry, 2 Epistle of Iohn ver. 10, 11.

8. Making leagues of familiarity, society, and friendship with Idolators, 2 Chron. 19. 2.

9. Ioyning in marriage, and affinity with them, 2 Cor. 6. 14. Neh. 13. 23. 26, 27. Deut. 7. 3, 4.

What Reasons doth God use to strengthen this Commandement withall?

They are taken partly from his Titles,Reasons to back this commandement, taken from his titles. and partly from his Works.

What have we to learne from hence?

That if we consider aright of the Titles and Works of God, it will be a notable meanes to keep us from sinne.

How is the reason drawne from Gods Titles laid downe?

In these words; For I the Lord thy God am a jealous God.

Which is the first Title that is mentioned here?

Iehovah, which noteth the Essence of God, and the perfection thereof.

What have we to learne from thence?

That Idolaters are so farre from worshipping the true God; that they deny his Being and Perfection.

What is the second Title?

Thy God; whereby the Covenant of grace is signified, which on our part is by no sinne so directly violated as by Idolatry; called therefore in Scripture, Spirituall Adultery, Ier. 3. 8.

What doth this teach us?

That Idolaters are most miserable in forsaking the true God, who is all happinesse to his people.

What is the third Title?

El; That is, a mighty and strong God; and therefore perfectly able to save and destroy.

VVhat doth this teach us?

That there is no power so great which can deliver Idolaters, or any sinners from the wrath of God.

VVhat is the fourth Title?

Iealous: Iealous God.whereby the nature of God is signified, loving chastity in p. 234his Spouse, with a most fervent love; and abhorring spirituall whoredome, with most extreame hatred.

What are we to learne from hence?

That the Lord can no more abide Idolatry, then a married man can brooke it, that his Wife should commit adultery: For his wrath is compared to the rage of a jealous Husband, upon unchaste behaviour of his Wife, Prov. 6. 34, 35.

Declare this Comparison more at large.

The jealous man finding the Adulterer with his Wife, spareth neither the one nor the other: So if any that by profession hath been espoused to Christ, and joyned unto God in him, and hath promised in Baptisme to serve him alone; yet notwithstanding shall forsake him, and worship others: How good soever they be (whether Saints or Angels) they shall not escape Gods wrath: For if corporall Adultery be so severely punished, much more shall spirituall.

What doe the reasons drawne from the Works of God containe?

A just recompence to the breakers of this Law,Reasons drawn from the works of God. and a gracious reward to them that keep it; God shewing himselfe in this case to be jealous,

1. By punishing sin in many generations.

2. By extending his mercy in a far more abundant manner to them that keep his Law.

So the former reason containeth a threatening to restraine from disobedience; the latter, a promise to allure to obedience.

How is the former of these reasons laid downe?

In these words: The 1. Reason.Visiting the iniquities of the Fathers upon the Children, unto the third and fourth generation of them that hate me.

What is the summe of this reason?

That he will visit such as (howsoever pretending love) doe thus declare their hatred of him, and punish them both in themselves, and their Children, to many generations.

What doth God meane, when he saith, That he will visit the sins of the Fathers upon the Children?

Two things. 1. That he will enquire and search, whether he can find any of the Parents sins; and especially, their Idolatry in their Children, continuing in their Fathers sins; and that if he doe, he will remember the same in the punishment of them.

What are we to learne from hence?

1. That howsoever God for a time doth seeme not to regard our sins; yet he doth both see them, and in his due time will punish them, if we doe not repent.

2. That neither the example of our Parents, nor any other that doe amisse, can be sufficient warrant to us to commit any sin.

3. That all Parents are carefull to take heed how they commit any sin; because in so doing, they bring Gods Iudgements, not only upon themselves, but also upon their Children.

4. That Children are to sorrow for being borne of Idolatrous Forefathers.

But how doth that agree with the Righteousnesse of God, to punish the Children for the sins of their Fathers?

p. 235Very well: for if Princes (whose judgements are shallow in comparison of Gods, the depths whereof are past finding out) doe with equity dis-inherit and put to shame the posterity of Traytors; the Lord may much more justly doe the like with the wicked childe which followeth his Fathers steps, and is a Traytor himselfe, having both his Fathers sinne and his owne upon his head: for God here onelyonly threatneth to punish those children which continue in their Fathers sinnes; and therefore as they have part in their fathers sinnes, so it is reason they should have part in their Parents punishments.

What doth God meane by the third and fourth generation?

He meaneth that not onelyonly the next children, but the children of divers and many generations shall smart for their fathers sinnes: As in Amos; for three transgressions and for foure: that is, for many.

Why then doth he specially name three or foure Generations?

Because Parents live so long oft-times, that they see their Posterity for foure Generations following punished for their sinnes.

Why doth God say, Of them that hate me?

To shew, that not all the sonnes of the wicked, but onelyonly such as continue in their Fathers wickednesse shall be punished for their sinnes▪ Ezek. 18. 4. 10. 13, 14. 17.

But is there any that hate God?

Yes verily, so many as worship him otherwise then himselfe hath commanded, doe hate him: for although every Idolater will say, that he loveth God; yet here God witnesseth of him, that he is a lyer, and that he hateth God, in that he hateth the worship that he commandeth; in the love whereof, God will have the experience of his love, 2 Chron. 19. 2. Mic. 2. 8. John 15. 18. Rom. 1. 29, 30. & 5. 10. & 8. 7. Col. 1. 21.

In what words is the second reason laid downe,The second Reason. which is drawn from the clemency of God?

Wherere it is said, that he sheweth mercy unto thousands of them that love him, and keep his Commandements.

What is the summe of this reason?

That God will blesse the obedient unto many generations; both in themselves, their children, and posterity, and in whatsoever belongeth unto them: thus extending his mercy unto thousands of such as shew their love of him by obedience to this his Law.

Why doth the Lord say, that he will shew mercy to them that love him, and keep his Commandements?

To teach us that the best deeds of the best men, cannot merit or deserve any thing at Gods hands, but had need to bee received of him in mercy.

Wherefore doth hee say, that he will have mercy to thousands, seeing he said, that he would visit onelyonly the third and fourth Generation of them that hate him?

Because he is more willing and ready to exercise his mercy then his anger.

But what will God be mercifull to all the Children of the godly?

No: But onelyonly such as love him, and keep his Commandements.

p. 236Is this Blessing proper to the Godly?

Not altogether neither: For God rewardeth the posterity of the wicked, with outward benefits oftentimes, according to their outward service, as appeareth by the succession of Iehu.

So much of the second Commandement.

What is the third?

Thou shalt not take the Name of the Lord thy God in vaine,The third Commandement. For the Lord will not hold him guiltlesse that taketh his Name in vaine, Exod. 20. 7.

What is contained in these words?

1. The Commandement.

2. The Reason.

What is the summe of the Commandement?The summe of the third Commandement.

That we impeach not, but by all meanes advance the glorious Name of God in all things, whereby he maketh himselfe knowne to men, Psal. 29. 2. and carefully endeavour in our whole life to bring some honour to God, Mat. 5. 16.

What doe you observe herein?

The high honour that God sheweth unto us, who being able without us, to maintaine his owne Name and glory; either by himselfe, or by his Angels, hath notwithstanding committed the maintenance thereof unto us, which should teach us to be very chairy of it; and carefull to discharge our duty faithfully, in walking worthy of this honour and defence of his Name, which he vouchsafeth us.

What is the meaning of those words: Thou shalt not take?

Thou shalt not take up upon thy lips or mouth, as this phrase is opened, in Psal. 16. 4. and 50. 16. that is, not speake, use, or mention: for the tongue is here specially bound to the good abearing.

Why was it needfull to have a speciall Commandement for the direction of the tongue in Gods service?

Because it is an untamed evill, and unbridled, Iam. 3. 8. and therefore a whole Commandement cannot be imployed amisse, for the direction of it in the use of the Name of God. And seeing in the second Table there is a Commandement, tending almost wholly, to restraine the abuses of our tongues towards our neighbours, there is much more need of a Precept, both for direction and restraint of it, in the matters concerning God, and his most glorious Name.

What are we to understand by the Name of God?What is meant by the Name of God.

The speech is taken from the manner of men, who are knowne by their Names, to signifie God himselfe, both in his Essence and Majesty, Isa. 26. 8. Exod. 3. 13, 14. & 34. 5, 6, 7. And in all things whereby he hath made himselfe knowne unto us, as he is holy.

1. Titles and proper names;Exod. 3. 14. 6. 3.Exod 3:14Exod 3:6Exod 3:3 as Iehovah, Elohim, Iesus.

2. Properties and Attributes;Psal. 68. 4.Ps 68:4 as Love, Wisdome, Power, Iustice, Exod. 33. 18, 19. & 34. 5, 6, 7. & 14.

3. Works and Actions, Psal. 8. 1, 9. & 14. 5, 10.

p. 2374. Word; both Law and Gospell, Psalme 138. 2. Deut. 18. 19. 22. 32. 3. Acts 9. 15. Whence the Law of Christ, Esa. 42. 4. is expounded to be his name, Matth. 12. 21.

5. Sacraments, Matth. 28. 18, 19. Acts 2. 38.

6. Censures, 1 Cor. 5. 4, 5. Matth. 18. 20

7. Prayer. Gen. 4. 26.What is meant by the word in vaine.

8. The whole worship of God, with all the Ordinances pertaining thereto, and whatsoever he honoured, reverenced, and glorified, Deut. 5, Mal. 1. 11, 12. Mich. 4. 5. Acts 21. 13.

What is meant by this word in vaine?

All abuse of them, and all rash, negligent and carelesse dealing therein; where mentioning the smaller fault,What is forbidden in the third Cōmandement. he declareth the hainousnes of the greater: For if the taking of his name in vaine only be a sinne; how hainous a sin is it when it is blasphemed or used for confirmation of a lye?

What is then forbidden in the Commandement?

Every wrong offered to the glory of God, and doing of ought that may any way reproach the Lord, to cause him to be lesse esteemed, Mal. 1. 6. 12. All unreverent and unholy use of his name, and prophaning of his Titles, Properties, Actions, and Ordinances, either by mouth or by action, Lev. 21. 32.

What are the parts of the Prohibition? Two.

1. The mentioning or using of Gods name, in word, or in deed, when it should not be used; and when there is no just cause so to doe.

2. The using of it amisse, and abusing it when duty bindeth us to use it with feare and holinesse.What is required in the third Commandement.

What is required in this command?

1. That we sanctifie Gods Name, as it is holy and reverend, Matth. 6. 9. Psal. 111. 9. and labour by all we can to lift it up, that others may be moved by us more to love, serve, and honour him.

2. That we use the things aforesaid with all reverence and circumspection, to such uses as they are appointed unto by God: In a word, that we have a carefull and a heedy watch to all things that may advance Gods glory, and use all sincere and diligent behaviour therein.

What is that wherein this our carefulnesse is required?

1. A diligent preparation and advisednesse before we meddle with any of these holy things, that we bethinke our selves before hand what we are to doe; and consider both of the cause that should move us to speake of them, and of the reverent manner of using them.

2. A reverent disposition in the action it selfe, that wee use earnest attentivenesse therein, and seriously thinke how powerfull God is to punish the taking of his name amisse: as also how able and ready to blesse them who shall reverently and holily behave themselves in the right use thereof;The particuler duties required in the third Commandement. for which cause we are to remember, that the Name of God is fearefull, as it is written, Psal. 99. 3. Deut. 28. 58.

Declare now what particular duties are contained in this Commandement?

1. The honouring of God and his Religion by our holy conversation, Mat. 5. 16. Tit. 2. 10. The contrary whereof is profession joyned with hypocrisie, Tit. 1. 16. Mat. 15. 7, 8, 9. prophanenesse and an evill life, whereby the Name of God, and profession of Religion is dishonoured, Rom. 2. 24.

p. 2382. Confession of Christ unto suffering, yea, martyrdome if cause be, Rev. 2. 13. the contrary whereof, is, shrinking in case of perill, and denying God the honor of our suffering for him, Mat. 10. 33.

3. Honourable and reverent mention of God and his Titles, Properties, Attributes, Works, Word and Ordinances, Psal. 19. 1, 2. & 71. 15. Prov. 31. 26.

What vices are repugnant to this?

An unreverent mention,The vices repugnant. or an unadvised, sudden, and causelesse speaking of any of these, and all abusing of the Names and Titles of God.

How is that done?

1. By saying in our common talke; O Lord, O God, O Jesus, &c. or in wondring wise; good God, good Lord, &c. in matters of light and no moment; and for such foolish admirations, and taking Gods Name lightly upon every occasion is here condemned.

2. By idle wishes.

3. By imprecations and cursings, Gen. 16. 5. 2 Sam. 16. 8, 9.

4. By Blaspheming.

5. By the abuse of Oathes, Jam. 5. 12.

Is there any true use of Oathes?

Yes,The right use of Oathes. in matters of importance, that cannot be decided but by an Oath, it is good and lawfull to sweare by the Name of God, and a duty specially commanded, Deut. 6. 13. and 10. 20. so that it be done truly, advisedly, and rightly; for so is the Commandement, Jer. 4 2. Thou shalt sweare in righteousnesse.

How are we to sweare in truth?

Affirming what we know to be true, and verifying by deed what we undertake, Psal. 15. 4. & 24. 4.

What is here meant by Judgement?

A due consideration both of the nature and greatnesse of an Oath, wherein God is taken to witnesse against the soule of the swearer, if he deceive, 2 Chron. 1. 23. and of the due calling and warrant of an Oath; whether publicke, being demanded by the Magistrate; whether perill to the swearer, Gen. 43. 3. 2 Sam. 24. 22, 23. or private, in case of great importance, when the truth cannot otherwise be cleared, Exod. 22. 11. 1 Sam. 20. 17. 2 Cor. 1. 23.

What Considerations are then to be had in taking of an Oath?

1. Whether the Party we deale with, doubt of the thing we speake of or no.

2. If the Party doubt whether the matter whereof we speake, be weighty and worthy of an Oath.

3. If it be weighty, whether the question or doubt may be ended with truly and verily, or such like naked asseverations, or by doubling our asseverations, as our Saviour Christ did: for then by his example we ought to forbeare an Oath, Mat. 5. 37.

4. Whether there be not yet any other fit meanes to try out the matter before we come to an Oath.

5. Whether he for whose cause we give the Oath, will rest in it, and give credit unto it; for otherwise the Name of God is taken in vaine, Heb. 6. 16.

p. 2396. Whether the matter is of importance, and there is no other tryall, but an Oath. And then we must have our minds wholly bent to sanctifie the Name of God by the Oath we take; and thinke upon the greatnesse of Gods power to punish Oathes taken amisse, and to blesse the true use of them.

How are we to sweare in Righteousnesse?

1. In a due forme, which must be no other then Gods Word alloweth; viz. by God alone, not by any creature or Idoll, Deut. 6. 13. Isa. 65. 16. Zeph. 1. 5. Jer. 12. 16. Mat. 5. 34, &c. Although in lawfull Contracts, with an Infidell, or Idolater, we may admit of such Oathes, whereby he sweareth by his false Gods.

2. To a right end, which is the glory of God, Isa. 45. 23. with Phil. 2. 11. the good of the Church, and peace amongst men, Heb. 6. 16.

What Persons may lawfully take an Oath?

Such only as have weighty matters to deale in;What persons may lawfully take an Oath. and therefore it is altogether unlawfull for Children to sweare; as also, because they cannot thinke sufficiently of the dignity of an Oath. No Atheist or prophane man should sweare, because either they beleeve not, or they serve not God, Rom. 1. 19. In women Oathes should be more seldome then in men; in Servants then in Masters; in poore then in rich, because they deale not in so weighty matters.

What are the speciall abuses of an Oath?

1. The refusing of all Oathes as unlawfull,The speciall abuses of an Oath. which is the errour of the Anabaptists.

2. A rash and vaine Oath, where there is no cause of swearing, when upon every light occasion we take up the name of God, and call him for a witnesse of frivolous things by usuall swearing, Mat. 6. 24. Jam. 5. 12. Jer. 23. 10.

3. Superstitious or Idolatrous Oathes, when we sweare by an Idoll, or by Gods creatures, Zeph. 1. 5. Amos 8. 14. as by the masse, our Lady, bread, salt, fire, and many fond trashes, whereas God never appointed the creatures for such uses.

4. A counterfeit and mocking Oath.

5. A passionate swearing, whereby we call God for a witnesse of our furious anger, 1 Sam. 14. 39. 2 King 6. 31.

6. Outragious and blasphemous swearing.

7. Perjury, when God is called for a witnesse of an untruth, by forswearing, Isa. 48. 1. Zach. 5. 4. which is, 1. When one sweareth, that which he himselfe thinketh to be false, Lev. 19. 12. Secondly, When he sweareth, and doth not performe his Oath, 2 Chron. 36. 13.

8. Taking a lawfull Oath, without due reverence and consideration.

So much for the right use and abuse of an Oath. Declare now further, how the Name of God is taken in vaine, in regard of his Properties and Attributes?

1. By seldome or never breaking forth into such Confession or declaration of Gods power,How Gods Name is taken in vaine in regard of his Properties. wisdome, justice, mercy, &c. as our selves and others might thereby be stirred up the more to be thankfull unto him, and to stay upon him, Psal. 40. 9.

2. By abusing his Properties; and by carnall, carelesse, and contemptuous p. 240speaking of them, 2 King. 7. 2.

How is Gods Wisdome touched here?

By calling it into question, and by prying into the hidden Counsels of God; as when a man undertaketh to foretell future things and events.

How is his Justice?

1. By passing over his Iudgements without notice.

2. By Cursings and imprecations, wherby we make our selves Iudges, and attribute that to our selves which is due to God.

3. By misconstruing and perverting his Iudgements.

How is his Mercy?

1. By passing over of his benefits without due notice taken; and not observing, and recounting what speciall mercies he hath vouchsafed us in particular, Psal. 66. 16. & 103. 2, 3, &c.

How is the Name of God taken in vaine,How in respect of his Works. in respect of his Works and Actions?

1. By not seeing God in his Works, Acts 17. 27.

2. By lightly passing over of Gods great Works, of Creation, Preservation, Redemption; as also of other his Mercies, and Iudgements, and not glorifying God for that which may be seen in them.

3. Vaine and foolish thoughts concerning the Creatures, whereby a vertue is attributed unto them which God never gave unto them: as all ghessing of future things by the Stars; by a mans face and hands; the counting it a prodigious token, that a Hare should crosse our way, &c.

4. Not using the Creatures as we ought, nor receiving them to Gods glory with thanksgiving: As when a man giveth not thanks to God for his meat and drinke, but doth thinke them to come without Gods providence, which is a fearfull taking of Gods Name in vaine.

5. Cavilling at the Doctrine of Predestination, Rom. 9. 19, 20. and not admitting the depth of his Counsels, Rom. 11. 33, 34.

6. Murmuring at Gods Providence, under the names of Fortune, chance, and fate, &c. Job 3. 23, &c.

7. Evill thoughts towards our brethren, which are afflicted; as when we see one visited by God, either in body, goods, or both, we are alwayes ready to thinke the worst of him; viz. That God executeth these punishments on him for his sins, when as God may doe it either to exercise the faith and patience of the party afflicted, as in Job; or to stirre others to compassion and pity; or else to set forth his owne glory, as we may see verified in the example of the blind man in the Gospell, Joh. 9. 2, 3.

8. Abuse of Lots, Esther 3. 7. Prov. 16. 33.

How is Gods Name taken in vaine in regard of his Word?How in respect of his Word.

1. By not speaking of it at all. Deut. 6. 7. Psal. 37. 30.

2. By foolish and fruitlesse speaking of it, or abusing any part thereof unto idle and curious questions, 2 Pet. 3. 16.

3. By abusing it to prophane mirth, by framing jests out of it, or against it, Psal. 22. 13. Also by making Playes and Enterludes thereof.

4. By maintaining Errour, sinne, and prophanenesse by it, Mat. 4. 6. Isa. 66. 5.

5. By applying it to Superstition, and unlawfull Arts, to Magicall spels, Sorceries, and Charmes, for the healing of diseases, finding out of p. 241theft, &c. Deut. 18. 11. Acts 19. 13.

How is Gods Name taken in vaine, in regard of the Sacraments, and other holy Mysteries and Ordinances of God?

When they are unworthily received, and prophanely used, Mal. 1. 11, 12. 1 Cor. 11. 27. 29. Jer. 7. 4, 10.

So much of the chiefe particulars forbidden in this Commandement. What are the helps or hinderances of the obedience thereof?Of the helpes & hindrances.

1. That we both inure our hearts to feare and reverence the great and dreadfull Name of the Lord our God, Deut. 28. 58. Eccles. 9. 2. and keep a carefull watch over our lips and lives, lest by any meanes we dishonour him, Psal. 39. 1.

2. That we avoid both the company of prophane persons, who set their mouth against Heaven, Psal. 73. 9. and all unnecessary dangers, wherby divers have been occasioned to deny the Lord, Mat. 26. 69, &c.

What is contained in the Reason annexed to the Commandement?

A dreadfull penalty:The reason annexed to the third Commandement. That the Lord will not hold him guiltlesse that taketh his Name in vaine.

What is the summe of this threat?

That God will not leave this sin unpunished, 1 King. 2. 9. but will grievously punish the breach of this Commandement; whereby he threatneth extreme miseries and judgements to the Transgressors: For it being our happinesse to have our sins covered, and not imputed, Psal. 32. 2. it must needs be extreame unhappinesse, to have it reckoned and imputed unto us.

What is implyed herein?

A fit opposition: That howsoever mans Lawes take not hold of offending in this kind; yet God will not acquit them, Psal. 1. 5. nor suffer them to escape his righteous and fearefull Iudgements, Zach. 5. 3. Jer. 5. 12. Neither shall the Transgressor scape unpunished, although the Magistrate and the Minister also would pronounce him innocent; and although the Malefactor flatter himselfe, as if all dangers were past; nay, the more free, that (usually) he escapes the Iudgements and punishments of men; the more heavy plagues, and vengeance will surely light upon him from God, except he repent.

Hitherto of the Commandements concerning that service which is to be performed to God at all times, as occasion shall require; which is that which concerneth the speciall time, wholly to be bestowed in his Worship?

The fourth and last Commandement of the first Table,The fourth Commandement. which setteth forth a certain day, especially appointed by the Lord himselfe, to the practise of the Worship, prescribed in the three former Commandements: for therein consisteth the chiefe point of the sanctifying of that day.

What are the Words of this Commandement?

Remember that thou keep holy the Sabbath day, &c. Exod. 20. 8, 9, 10, 11.

What are we to observe in these words?

First, the Commandement, and then the Reasons annexed thereunto.

p. 242What is the meaning of the Commandement?

It challengeth at the hand of every man one day of seven in every week,The meaning of the fourth Commandement. to be set apart unto a holy rest, and requireth all persons to separate themselves from their ordinary labour, and all other exercises, to his service on the same, that so they being severed from their worldly businesses and all the works of their labour and callings, concerning this life, they may wholly attend to the worship of God alone, Neh. 13. 15, 16. Esa. 58. 13, 14.

Why doe you adde these words [apart] and [separate?]

To make a difference between the Sabbath dayes, wherein wee must wholy and only serve God, and the exercises of the other six days wherein every man must serve him in his lawfull calling.

What need is there of one whole day in every week to serve God, seeing we may serve him every day?

That is not enough:What need there is of one day in seven to serve God. For,

1. To the end that we should not plunge our selves so deeply into the affairs of the world, as that we should not recover our selves, the wisdome of God hath thought it fit, that one day in seven there should be an intermission from them, that we might wholly separate our selves to the service of God, and with more freedome of spirit performe the same.

2. A whole day is needfull for the performance of all the parts of Gods service and worship, as hearing of publike Prayer, and the Word preached, Chatechising, Administration of the Sacraments, exercise of holy Discipline, and consideration of the glory of God in the creatures.

3. If Adam in his perfection had need of this holy day, much more have we who are so grievously corrupted.

4. If the Lord in love and wisedome, considering our necessities both of soule and body, hath set out a weeks time for both of provision, that as every day we set apart some time for food, and spend the rest in labour, so we set one day in the week aside for our spirituall food, and bestow the other dayes on our earthly affaires: so as this day may in comparison be accounted the soules day, wherein yet wee must have some care of our bodies: as on the six dayes we must have some care of our soules.

What is forbidden in this Commandement?

The unhallowing or prophaning of the Sabbath, either by doing the works of our calling and of the flesh, or by leaving undone the works of the Spirit.

But is not this Commandement Ceremoniall, and so taken away by the death of Christ?

No;That the Sabbath day is not etremoniall. but is constantly and perpetually to be observed; and never to cease till it bee perfectly consummated in the heavenly Sabbath, Hebr. 4. 9, 10.

How prove you that?

1. Because it is placed in the number of the perpetuall Commandements; otherwise the Morall Law should consist but of nine words or Commandements, which is contrary to Gods Word, Deut. 4. 13.

p. 2432. Because this Commandement (amongst the rest) was written by the finger of God, Exod. 31. 18. whereas no part of the Ceremoniall Law was.

3. For that it was written in Tables of stone, as well as the other, Deut. 5. 22. As to signifie the hardnesse of our hearts; so to signifie the continuance and perpetuity of this Commandement as well as the rest.

4. Because it was before any Shadow or Ceremony of the Law; yea before Christ was promised, whom all Ceremonies of the Law have respect unto: for the Sabbath was first instituted in Paradise, before there was any use of Sacrifices, and Ceremonies, Gen. 2. 1, 2, 3.

5. The Ceremonies were as a Partition wall betwixt the Iews and the Gentiles; but God doth here extend his Commandement not onelyonly to the Iewes themselves, but also to strangers. Exod. 20. 10. Nehem. 13. 15, 16, &c.

6. Our Saviour Christ willing his followers which should live about forty yeares after his Ascension, to pray that their flight might not bee on the Sabbath day, to the end that they might not bee hindred in the service of God, doth thereby sufficiently declare, that hee held not this Commandement in the account of a Ceremony, Matth. 24. 20.

But it sometimes shadoweth our sanctification, and our eternall rest. Col. 2. 16, 17. Exod. 31. 13. and is therefore Ceremoniall?

That followeth not: For,

1. There is no Commandement which hath not some Ceremonies tyed unto it; as in the Commandement touching Murther, to abstain from strangled things, and bloud: And the whole Law had the Ceremony of the Parchment Law. So that by that reason the whole Law should be Ceremoniall, which is absurd.

2. The Ceremoniall representation of our eternall rest came after the Commandement of the rest, and therefore is accessary and accidentall: for which cause, the time of correction and abolishment of Ceremonies being come, Dan. 9. 7. Matth. 11. 13. Acts 15. 6. Col. 2. 13, 14. Heb. 10. 14. Gal. 5. 2. that use may well fall away, and yet the Commandement remaine, it being out of the substance of the Commandement.

What is the speciall day of the week, which God hath set apart for his solemne Worship?

The first day of the week, called the Lords day, 1 Cor. 16. 2. Rev. 1. 10. Acts 20. 7.

Was this day set apart thereunto from the beginning?

No:Of the change of the seventh day to the first, and the reasons of it. For from the first Creation till the Resurrection of Christ, the last day of the week, commonly called Saturday, was the day that was appointed thereunto; and that which the people of God constantly observed.

And why so?

Because upon that God ceased from the worke of Creation, Gen. 2. 2▪ Exod. 31. 17.

How came this day to be changed?

By divine Authority.

How doth that appeare?

p. 2441. By the practise of our Saviour Christ, and his Apostles, Iohn 20. 19, 26. Acts 2. 1. 20. 7. which should be a sufficient rule unto us, especially the Apostles, having added a Commandement thereunto, 1 Cor. 16. 12.

2. There is no reason why it should be called the Lords day, Rev. 1. 10. but in regard of the speciall dedication thereof to the Lords service: for otherwise all the dayes in the weeke are the Lords dayes, and he is to be served and worshipped in them.

What was the cause that the day was changed?

Because it might serve for a thankfull memorial of Christs Resurrection. For as God rested from his labour on the last day of the weeke: so Christ ceased from his labour and afflictions on this day, Mat. 28. 1. Gen. 2. 1, 2. As the one therefore was specially sanctified, in regard of the Creation of the World: so was the other, in respect of the restauration and redemption of the world, which is a greater worke then the Creation.

Can this day then be altered?

No power of any Creature in Heaven or Earth can alter it, or place another seventh day in the place and stead thereof.

But doth this Commandement directly require the seventh day from the Creation?

No: but the seventh day in generall.

Doth not the reason annexed, where the Lord in six dayes is said to make Heaven and Earth, and to rest the seventh day, and therefore to hallow it, confirme so much?

No, not necessarily: For it doth not hence follow, that we should rest the same day the Lord rested; but that we should rest from our worke the seventh day, as he rested from his; which seventh day, under the Law, he appointed to be Saturday: so nothing hindreth, but by his speciall appointment under the Gospell it may be Sunday, and yet the substance of the Commandement nothing altered.

Why doth not the New Testament mention this change?

Because there was no question moved about the same in the Apostles time.The time of the Sabbath, and when it beginneth.

When then doth this our Sabbath begin, and how long doth it continue?

This day, as all the six, is the space of twenty foure houres, and beginneth at the dawning, though we ought in the Evening before, to prepare for the day following.

Why doth our Sabbath begin at the dawning of the day?

Because Christ rose in the dawning; and to put a difference between the Iewish, and a true Christian Sabbath. For as the Iewes begun their Sabbath in that part of the day, in which the Creation of the World was ended, and consequently, in the Evening: so the celebration of the memory of Christs Resurrection, and therein of his rest from his speciall labours, and the renewing of the World, being the ground of the change of that day; it is also by the same proportion of reason, to begin when the Resurrection began, which was in the Morning.

Can you shew this Example?

Yea, Paul being at Troas, after he had preached a whole day, untill midnight, celebrated the supper of the Lord the same night, which was a Sabbath dayes exercise; and therefore, that night following the day, was a p. 245part of the Sabbath; For in the Morning he departed, having staid there seven dayes, by which it is evident, that that which was done, was done upon the Lords day, Acts 20. 7, 10.

Is the Lords day only to be separated to Gods service?

No: For of this manner are holy Fasts observed for the avoiding of some great evill, present or imminent, Lev. 23. 27. Ioel 2. 12. & holy Feasts, for the thankfull remembrance of some speciall memorable mercies obtained, Zach. 8. 19. Ester. 9. 17, 18, 19.

To what Commandement doe you refer the Churches meeting on the working dayes?

That is also, by a manner of speech of one part for the whole, contained in this Commandement: yea, it reacheth to the times which the Family appointeth, or that every one for his private good proposeth, although the Bond to that time is not so strict, as is the Bond to observe the dayes of Rest.

So much of this Commandement in generall: What doe you note therein in particular?

1. The entrance in the word Remember.What is meant by the word, Remember.

2. The parts of the Commandement.

What is to be observed in the word, Remember?

That although all the Commandements are needfull diligently to be remembred, yet this more specially.

Why so?

1. Because this Commandement hath least light of nature to direct us to the observation of it.

2. For that we are naturally most negligent in it, suffering our selves to be withdrawne by our worldly businesse, from the Lords service, upon the Lords day; and therefore, such a speciall warning is needfull to be added.

What things are we thence to remember?

1. To looke backe unto the first institution of the Sabbath day in Paradise, Gen. 2. 2, 3. before all Sacrifices and Ceremonies.

2. So to beare it in mind, as to live in continuall practise of the duties we learned the Sabbath day last past.

3. To bethink our selves before of the works of the Sabbath, and so to prepare our selves, and our affaires, Luke 23. 54. that we may freely and duely attend on the Lord in the Sabbath approaching.

What should be done in this preparation of the Sabbath?Of the Preparation of the Sabbath:

1. We should so compasse all our businesses in the six working dayes, that our worldly affaires enter not, or incroach into the possession of the Lords day; Not only willingly, but not so much as by any forgetfulnesse. As when through want of foresight, or forecasting the payment of mony due by obligation, or any such businesses that might be prevented, shall fall out on that day.

2. We should sanctifie our selves, and those that are under us, to keep that day.

What is contrary to this?

The neglect of Preparation for the Sabbath before it come, and of fitting our hearts for holy service, when it is come.

p. 246What are the parts of this Commandement?

They are two.The parts of the fourth Commandement.

First, to keep the Lords rest.

Secondly, to sanctifie this rest: For it is not sufficient that we rest from worldly businesses, but it is further required, that it be a holy rest. The first sheweth, what works we are to decline upon this day; the other, what duties we are to performe.

What are the workes that we must decline, and leave undone on the Lords day?

Not onelyonly the workes of sinne,What Workes ought to be declined. which we ought to leave undone every day, but also the workes of our ordinary callings concerning this life, and bodily exercise and labours, which upon other dayes are lawfull and necessary to bee done, Marke 3. 4. Ezek. 23. 37, 38. Num. 15. 32, 33. Exod. 31. 10, 11, 12, 13, 14. & 34. 21. Nehem. 13. 15, &c. Esa. 58. 13.

What instances have you in Scripture of the performance hereof?

The Israelites ceased both from those works which were of the least importance, as gathering of sticks, Num. 15. 32. and from such also as were of greatest weight, as working at the Tabernacle, and building the Temple on the Sabbath day; and consequently all other workes betwixt these extreams, as buying and selling, working in seed time, or harvest, were forbidden unto them.

Are we as strictly bound to rest from all our outward businesses, and to forbeare all worldly labour upon this day, as the Israelites?

Yea, so farre forth as the morality of the Commandement reacheth, but by the Ceremoniall Law, there was enjoyned unto the Iewes a more exact observation of outward rest, which to them was a part of their Ceremonial worship: whereas unto us the outward rest is not properly any part of the sanctification of the day, or of the service of God: but only a meanes tending to the furtherance of the same; even as in Fasting and Prayer; Fast is of it selfe no part of Gods service, but a thing adjoyned thereunto, and so farre forth onelyonly acceptable in the worship of God, as it maketh a way and readier passage for the other, 1 Cor. 8. 8.

What did that most strict observance of outward rest signifie unto the Jewes?

Their continuall Sanctification in this world, Exodus 31. 13. Ezek. 20. 12. and their endlesse rest in the world to come; whereof this was a Type no lesse then the land of Promise, Heb. 4. 4, 5. 10.

How was the latter of these specially typified?

In this world, Gods Children are subject to the fiery tryall, but after these troubles, rest is provided for them, 2 Thes. 1. 7. and no fire to be feared in that after world. For a more lively representation of that, there was a charge laid upon the children of Israel, that no fire might be kindled throughout all their habitations upon the Sabbath day, Exodus 35. 3. though it were for the very preparing of the meat which they should eate, Exodus 16. 23. which was allowed unto them, even in the two great solemne dayes of the Passeover, Exo. 12. 16.

Is it then lawfull for us to make a fire and dresse meat upon the Lords day?

p. 247Yea certainly; because these were proper to the Pedagogy, or manner of government of the Children of Israel under the Law, as may appeate by this, that there was no such thing commanded before the Law was given by Moses; and consequently being not perpetuall, must necessarily follow to bee Ceremoniall. Now after the Sabbath that Christ our Lord rested in the grave, the Ceremoniall Sabbath lyeth buried in that grave, together with those other Rites which were shadows of things to come, the body being in Christ, Col. 2. 16, 17. Therefore we being dead with Christ, from these Ceremonies, are no more to be burthened with such Traditions, ibid. verse 20. Nor to bee brought under the bondage of any outward thing: It is a liberty purchased unto us by Christ, and we must stand fast unto it, that blessed houre being come, wherein the true worshippers are to worship the Father in Spirit and Truth, John 4. 23.

To leave then the Ceremoniall Sabbath, and to come to the Morall; How is the Rest required therein laid downe in the fourth Commandement?

By a Declaration:What rest required in the fourth Commandement. First, of the Works from which there must be a cessation. Secondly, of the persons that must observe this Rest.

How is the former of these expressed?

In these words: In it thou shalt not doe any Worke, Exodus 20. 10.

What is required of us hereby?

That for the space of that whole naturall day, we cease in minde and body from all our worldly labours; yea from the workes of our lawfull Calling, and all other earthly businesses whatsoever, more then needs must be done, either for Gods glory, or mans good.

What gather you of this?

That all exercises which serve not in some degree to make us fit to the Lords worke, are unlawfull upon the Lords day.

Why doe you say, that we must rest in minde and body?

Because this rest must be of the whole man, in thoughts, words, and deeds, Esa. 58. 13.

Is it meerely unlawfull to doe any bodily, or outward businesse on the Lords day?

No. First, for such works are excepted as are presently necessary, either for common honesty, or comelinesse.

Secondly, the actions of Piety requisite for the performance of Gods service on that day, Acts 1. 12. Mat. 12. 5.

Thirdly, extraordinary exigents of Charity, for the preservation of the Common-wealth, 2 Kings 11. 9.

Fourthly, the preservation of our owne and others life, health, and goods, in case of present necessity, or great danger of their perishing, if they were not saved on that day, Mat. 12. 10, 11. Marke 3. 4. Luke 13. 15, 16.

What be the speciall breaches of this part of the Commandement?

1. The making of the Sabbath a common day through common labours in our ordinary callings,The speciall breaches opposite to an holy rest. Neh. 13. 15. vaine speech, and talking of our worldly affaires, Esa. 58. 13. thinking our owne thoughts, p. 248and no other but a common use of the Creatures.

2. The making it a day of carnall rest unto idlenesse, feasting, pastimes, &c. which draw our mindes further from God then our ordinary labours, Exod. 32. 6. Whither are referred all recreations, which distract us, as also excessive eating and drinking, which causeth drowsinesse, and unaptnesse unto Gods Service and Worship.

3. The making it a day of sinne, or the Devills holy day, by doing that on the Lords day which is no day lawfull, Mar. 3. 4. but then most abominable, Ezek. 23. 37, 38.

4. The keeping a peece of the day, not the whole; or giving liberty to our selves in the night, before the whole Sabbath be ended.

5. The forbearing our selves, but imploying others in worldly businesses; for preventing of which sinne, God is so large in naming of the persons, which in this Commandement are forbidden to worke.

Why is there a particular rehearsall of these persons in this Commandement?

To take away all excuses from all persons in this Commandement; for the Lord did see, that such was the corruption of men, that if they themselves did rest upon this day from labours, they would thinke it sufficient, not caring how they toyled out and wearied their servants at home with continuall labour, as many doe; so that it were better to be such mens Oxen then their servants, so small care they have of their soules.

What is the speciall use of this rehearsall?

To teach us, that all sorts and degrees of persons are bound to yeeld this duty unto God; and that the Sabbath is to be kept both by our selves, and those that doe belong unto us.

Was it not ordained also for the rest and refreshing of men and beasts; especially Servants, which could not otherwise continue without it?

That also was partly intended, as may appeare by Deut. 5. 14. but not principally, for the things here contained doe concerne the worship of God; but that wearing and toyling out of servants and beasts, is against the sixt Commandement; and working is here forbidden, that men might be the more free for the worship of God; and therefore though servants had never so much rest and recreation upon other dayes, yet they ought to rest upon this day in that regard.

Why is there mention made of allowing rest to the beasts?

First, that we may shew mercy even to the beasts, Prov. 12. 10.

Secondly, to represent after a sort, the everlasting Sabbath, wherein all Creatures shall bee delivered from the bondage of corruption, Rom. 8. 20, 21.

Thirdly, because of the whole imployment of men in the Lords service: for beasts cannot be travelled or used in any worke upon that day, unlesse man be withdrawne from Gods service; yea, though the beast could labour without mans attendance, yet his minde would some time or other be carryed away and distracted thereby, that it would not be so fit as it ought to be for Gods service.

To whom especially is the charge of this Commandement directed?

p. 249To Housholders and Magistrates,To whom this Commandement is chiefly directed. who stand charged in the behalfe, both of themselves, and of all that are under their roofe and Government, Jos. 24. 15. Neh. 13. 15. Heb. 13. 15.

What is the charge of the Housholder?

That not only himselfe keep the Lords day; but also, his Wife, Children and Servants, as much as may be. For as they serve him in the weeke dayes: so he must see that they serve God on the Lords day.

What gather you of this?

That a Housholder should be as carefull of the Lords businesse, as of his owne; And if he will not keep such a servant as is not carefull in his ordinary worke, much lesse should he keep any that will not be carefull in the Lords worke, how skilfull soever he be in his owne.

What is the Magistrates part?

To see that all within his gates keep the Lords day, Jo. 24. 15. even strangers, though Turks and Infidels, Neh 13. 15. causing them to cease from labour, and restraining them from all open and publick Idolatry, or false Worship of God; much more all his owne Subjects, whom he ought to force to heare the Word, 2 Chron. 34. 33.

So much of the first part of this Commandement, touching our rest from all worldly businesses: What followeth in the next place?

The second and greater part of this Commandement,The second part of this Commandement, which is the sanctifying of the Rest. which is the sanctifying of this Rest, and keeping it holy unto the Lord, by exercising of our selves wholly in the service of God, and performing the duties of that day.

Are we as strictly bound to these duties as the Jewes?

Yes verily, and more then they, because of the greater measures of Gods graces upon us, above that which was upon them.

What is required of us herein?

To make the Sabbath our delight; to consecrate it as glorious to the Lord, Isa. 58. 13. and that with joy, and without wearinesse, Amos 8. 5. with Mal. 1. 13. and that also with care and desire of profit we bestow the whole day (as nature will beare) in holy Exercises.

What are these Exercises?

They are partly duties of Piety,The Exercises and Duties required on the Sabbath. Acts 13. 13. 15. 20. 7. Psal. 92. 1. as hearing and reading the Word, Prayer, singing of Psalmes, and feeding our selves with the Contemplations of the heavenly Sabbath; partly of mercy, 1 Cor. 16. 2. Neh. 8. 12. as visiting and relieving the sicke and needy, comforting the sad, and such like.

How are these duties to be performed?

Hartly publick, in the Church, where the solemne worshipping of God is the speciall worke, and proper use of the Sabbath: Partly private, out of the Church; and that either secretly, by our selves alone, or joyntly with others.

What if we cannot be suffered to use the publicke meanes?

Such as are necessarily debarred from the publick duties, must humble themselves before God, mourning and sorrowing for this restraint, Mat. 24. 20. Psal. 42. 6. & 84. 1, 2, 3. and with so much more care and earnestnesse use the private meanes, Psal. 53. 1, 2.

What is the first duty we are to performe in the publick Assembly?

p. 250To joyne in Prayer with the Congregation,Prayer with the Congregation. which is an excellent duty; for if, as Christ saith, When two or three are gathered together in his Name, he will grant their requests; how much more will he heare his servants, when two or three hundred are gathered in his Name?

What is the second?

To heare the Word read,Hearing the Word. Luke 4. 16. Acts 3. 16. & 15. 20. for blessed is he that readeth, and they that heare the Word, Rev. 1. 3.

What is the third?

To heare the Word preached, Luke 4. 16. 22. Acts 13. 14, 15. & 15. 21. & 20. 7.

What is the fourth?

To communicate in the Sacraments by being present when the Sacrament of Baptisme is administred unto others;Receiving the Sacrament. and by receiving the Sacrament of the Lords Supper our selves, after a decent order in the appointed time, Acts 20. 7. 1 Cor. 11. 20.

Why should a man be present at Baptisme?

First, that hee may give thanks to God for adding a Member to his Church.

Secondly, that he might be put in minde of his own Vow made to God in Baptisme by seeing the childe baptized.

What is the fift duty to be performed in the Congregation?

Singing of Psalmes.

What is the sixt?

Exercise of the Discipline of the Church against offenders, 1 Cor. 5. 4.

What is the seventh?

Collection for the poore, and Contribution for relieving the necessities of the Saints of God, 1 Cor. 16. 1, 2. where we are to give according to our wealths, and the blessing of God upon the week going before.

What are the private duties that are to be performed out of the Church?

Such as we performe either in secret by our selves alone,Private duties of the Sabbath. or in common with our families at home, or others abroad, both before the publick exercises in the Church, the better to performe them, and after, the more to profit by them.

What be they in particular?

First, Private Prayer.

Secondly, Reading of the Word.

Thirdly, holy Conference touching the Word of God, and familiar talke of things belonging to the Kingdome of heaven Luke 14. 7. 16.

Fourthly, Examination of our selves, and those that belong to us, what we have profited by the hearing of the Word, and other exercises of Religion.

Fiftly, Catechising of our families.

Sixtly, Meditation upon Gods Word, Properties, and Workes, as well of Creation as of Providence; especially that which he exerciseth in the government of the Church, Psal. 80. 88. 92.

Seventhly, reconciling such as are at variance, and visiting the sick, relieving the poore, &c. 1 Cor. 16. 2. Neh. 8. 12. For these also are works of the Sabbath.

p. 251VVhat proofe have you of this continuall exercise and imployment?

1. In the Law; every evening, and every morning were Sacrifices, which on the Sabbath were multiplyed, Numb. 28. 9.

2. The 92. Psalme (entituled, A Psalme for the Sabbath) to bee sung that day, declareth, that it is a good thing to begin the praises of God early in the morning, and to continue the same untill night.

That wee may know then, how to spend a Sabbath well, declare more particularly how we may bestow the whole time in exercises of holines; and first begin with the evening preparation.

Our care must be over night,Of the evening preparation. that having laid aside all our earthly affaires, we begin to fit our selves for the Lords service: that so we may fall asleep, as it were, in the Lords bosome, and awake with him in the morning.

VVhat must be done in the morning when we awake?

We are to put away all earthly thoughts,The first duties of the morning. and to take up such Meditations as may most stirre up our hearts with reverence and cheerfulnesse to serve the Lord the whole day after: wherein, first, we are to consider the great benefit of the Lords Sabbath, and so cheere up our hearts in the expectation to enjoy the same. Secondly, to covenant with the Lord, more religiously to sanctifie the whole day after.

In making of our selves ready, what are we to doe?

Rising as early for the Lords service, as we doe for our owne businesses; and bestow no more time nor care about our apparell, and such like, then needs must: we may then occupy our minde about such matters as bee most fit for that time; which ordinarily may be these two.

1. To thinke upon Gods goodnesse in giving us such apparell, and other necessaries, which many others want: so that wee may judge all things we have rather too good for us, then bee discontented with any thing we enjoy.

2. Considering how well our bodies be apparelled, and provided for; to seek more to have our soules better apparelled with Christ Iesus.

Being up and ready, what are we to set our selves to?

Wee must set our selves to our morning sacrifice, either alone, or with others, if it may be, some short Prayer for our preparation being used.

VVhat Meditations must we here enter into?

Two especially: the one, for that which is past; the other, for that which is to come.

VVhat for that which is past?

To cast our weeks account at least how God hath dealt with us in benefits and chastisements, and how wee have dealt with him in keeping or breaking his Commandements, that by both we may finde matter to comfort and humble us, to move us to thankfulnesse for mercies received, and to earnest suit and labour for pardon of our trespasses, and supply of all our necessities.

VVhat for that which followeth?

To prepare our selves for the publick Ministerie, and as it were to apparell our selves, and make our selves fit to go to the Court of the Lord of Hosts with his children, and before his Angels.

p. 252What things are necessary hereunto?

1. A due regard whither we goe, before whom, what to doe, and what ends, wherewith to honour God, and to receive grace from him.

2. An earnest hunger, so to use the meanes to Gods honour, and our good.

3. True faith, that we shall enjoy our desire.

4. Ioy and Thankfulnesse, in the hope of such Blessings.

5. Humility, in regard of our unworthinesse.

6. Vnfained purpose of amendment of life.

What must be added unto these?

To the Meditations, fervent Prayer must be joyned, and Reading, for our furtherance in Gods service; and such as conveniently can, are to joyne together in a Christian Family, to read, pray, and confer, and Governours to instruct their Families in such matters as are then befitting.

Having thus spent the time privately,Of the publick duties of the Sabbath. what is to be done in publick?

We are to goe to Church in all comely sort, before the publick Ministry is begun, and then with all diligence to attend, and to give consent thereunto, and so to take to heart whatsoever shall be brought unto us, that by all the holy exercises we may be edified in all needfull graces.

The publick Ministry ended, what are we to doe?

We are to occupy our minds on that we have heard, and when we come to place and time convenient,What is to be done after the publick Ministery. to set our selves more especially to make use of it, to our selves and others pertaining to us, and to water it with our prayers, that it may grow and bring forth fruit.

What say you to our diet, and refreshing of our nature on this day?

Care would be had, that it be such as every way may make us fitter for holy duties; And to this end, we are to season it with Meditation, and speeches of holy things.

How is the afternoone to be spent?

1. The time before the Evening Sacrifice, we are to bestow, either alone, or with others, in such Exercises as may best quicken in us Gods Spirit.

2. For the Evening Sacrifices▪ in all respects to behave our selves as in the Morning, and to continue to the end.

3. This publick Ministry fully ended, to keep our minds (in like sort as before) on that we have heard; and so being come home, either alone, or with others, to enter into an examination of our selves for the whole day.

How are we to end the day?

1. With thanks for Gods blessings on our labours.

2. Humble suit for pardon of all our faults escaped.

3. Earnest desire of grace, to profit by all, that we may persevere unto the end, and be saved.

Doe you make any difference betwixt the Sabbath nights, and other nights?

Yes: we should lay our selves downe to rest in greater quietnesse that night, upon the sense and feeling of the former Exercises; so that our sleep should be the more quiet, by how much the former Exercises of that day have been more holy; otherwise we should declare, that we have not kept the whole day so holy to the Lord as we ought.

p. 253What be the sins condemned in the second part of this Commandement?

Generally,Sins to be condemned in respect of the second part of this Commandement. the omission of any of the former duties; and in particular,

1. Idlenesse, which is a sinne every day, but much more on the Lords day.

2. Prophane absence from, or unfaithfull presence at Gods Ordinances.

3. Neglect of calling our selves to a reckoning after holy Exercises.

4. Being weary of the duties of the Sabbath, thinking long till they be ended, Amos 8. 5. Mal. 1. 13.

What are the helps or hinderances to the keeping of this Commandement?Helps and hinderances to the keeping of this Commandement.

We must adde to the forementioned duties of remembrance, an ardent endevour to taste the sweetnesse of holy Exercises, Psa. 24. 2, 3. & 84. 1. &c. that so we may come to make the Sabbath our delight.

2. We must avoid and abhorre all prophane opinions, either disanulling the necessity of the Sabbath, or equalling any other day to it, together with such meetings, and Companies, Exercises and occasions, whereby we shall be in danger to be drawne to the unhallowing of the Sabbath day, Ezek. 22. 26.

So much of the Commandement:Of the Reasons inforcing obedience to this Commandement. What reasons are used to inforce the same?

Foure.

Whence is the first taken?

From equality,1. Reason. by a secret reason of comparison of the lesse; That forasmuch as God hath allowed us six dayes of seven for our affaires, to doe our owne businesse in; whether it be labour, or honest recreation, and reserved but one for himselfe, when as he might most justly have given us but one of seven, and have taken six to himselfe; we ought not to thinke it much, to spend the whole seventh day in the service of God.

What learne you from hence?

The unequall and wretched dealing of most men with God, who by the grant of this Commandement urge usually at their servants hands, the worke of a whole day, in every of the six dayes; yet upon the Lords day, thinke it enough, both for themselves, and those under them, to measure out unto the Lord three or foure houres only for his service, using one measure to mete the service due unto themselves, and another to mete the service due unto God; which is a thing abominable before God, Pro. 11. 1. And so much the more as the things are greater, and of more value, which they mete with lesser measures.

Whence is the second Reason taken?

From Gods owne right,2. Reason. who made the Sabbath, and is Lord of it. For the seventh day is the Sabbath of the Lord thy God; This day is his, and not ours.

Whence is the third?

From the example of God;3. Reason. That as God having made all things in the six dayes, rested the seventh day from creating any more: so should we rest from all our works: God himselfe ceasing from his worke of Creation on that day, and sanctifying it, with what joy ought we to imitate our God herein? Gen. 2. 2, 3. Exod. 31. 17.

Did God cease from all works on the seventh day?

p. 254No verily; he did then, and still continueth to doe a great worke in preferring the things created, Ioh. 5. 17.

What learne you from this?

1. That we be not idle on the Lords day, seeing Gods example is to the contrary, but attend upon the Lords service.

2. That as the Lord preserved on the Sabbath day things created in the six dayes before, but created none other new: so by his example, we may save things on that day, which otherwise would be lost; but we may not get or gaine more.

Whence is the fourth and last reason drawne?

From hope of blessing;Fourth reason: because God ordained not the Sabbath for any good it can doe to him, but for the good of unthankfull man; and therefore he blessed and sanctified it, not onelyonly as a day of service to himselfe, but also as a time and meanes to bestow encrease of grace upon such as doe continually desire the same; Exodus 31. 13. Esa. 56. 6, 7.

What is meant by Sanctifying it?

The setting it apart from worldly businesses, to the service of God.

What by Blessing?

Not that this day in it selfe is more blessed then other dayes; but as the acceptable time of the Gospell is put for the persons that receive the Gospell in that time: so by blessing this day, he meaneth that those that keep it shall be blessed; and that by setting it apart, and separating it by this Commandement from other dayes to be kept holy by publick exercises of his holy worship and service, God hath made it an essentiall meanes of blessing to them that shall sanctifie it as they ought.

Wherein shall they be blessed that keep the Sabbath day?

1. In all the holy exercises of the Sabbath, which shall serve for their further increase both of the knowledge and feare of God, and all other spirituall and heavenly graces accompanying salvation.

2. In matters of this life, we shall not onelyonly not be hindred by keeping the Sabbath, but more blessed then if we did worke that day: as on the other side, the gaine on the Lords day shall by the curse of God melt and vanish away, what shew of profit soever it have, and bring some curse or other upon our labours in the week dayes, which in themselves are lawfull and honest.

So much of the first Table, concerning our duties to God, the due performance whereof is called Piety: wherein God (as a King or as a Father of an houshold) doth teach his Subjects or Family their duties towards himselfe. What is taught in the second Table?

Our duties to our selves and our neighbours:The second Table. the performance whereof is commonly called Justice, or Righteousnesse; wherein God teacheth his Subjects and Familie their duties one towards another.

What is the summe of the Commandements of the second Table?

Thou shalt love thy Neighbour as thy selfe.The summe of the second Table. Lev. 19. 18. Mat. 22. 39. Or, As you would that men should doe unto you, doe you unto them likewise, Mat. 7. 12. Luke 6. 31.

What generall things doe you observe belonging to this Table?The generalls to be observed in this Table.

1. That it is like unto the first, Matth. 12. 39. and therefore that according p. 255to the measure of our profiting in the first Table, we profit also in this. In which respects the Prophets and Apostles doe commonly try the sincerity and uprightnesse in profiting under the first Table, by the forwardnesse in the second.

2. That the workes thereof are in higher or lower degree of good or evill, as they are kept or broken towards one of the houshold of faith, rather then towards a neighbour, simply, 1 Cor. 6. 8. & 10. 32. Gal. 6. 10. Deut. 22. 2, 3.

3. That out of our bond to our neighbour we draw all our duties to all men, 1 Thes. 3. 12. & 5. 15. reaching them even to the wicked, so farre forth as we hinder not Gods glory, nor some great duty to others, especially the houshold of faith; for sometime it may so fall out, that that which men require, (and that otherwise are right) may not bee given; as Rahab, though subject to the King of Jericho, might not revile the Spies, but should have failed in her duty, if she had betrayed them at the Kings Commandement; and therefore in this case shee did well in preferring the obedience she owed to God, before the duty she owed to man, Josh. 2. 3. In like case also Ionathan revealing his Fathers counsell unto David, and preferring the greater duty before the lesser, did well, 1 Sam. 19. 3. So we owing a greater duty to our Countrie, then to our naturall kindred, must rather refuse to reliefe them, if they be Trayters, then suffer any hurt to come to our Countrie.

But what if two have need of that which I can give but to one onelyonly?

I must then preferre those that bee of the houshold of faith, before others, Galat. 6. 10. and my kinsemen, and those that I am tyed unto by a speciall bond, before strangers, Iohn, Chap. 1. v. 14. Acts 10. 24.

What are we specially forbidden to doe by the Commandements of the second Table?

To doe any thing that may hinder our neighbours dignity, in the fift; Life, in the sixth; Chastity, in the seventh; Wealth, in the eighth; or good Name, in the ninth; though it bee but in the least secret motions and thoughts of the heart, unto which we give no liking nor consent: for unto that also the last Commandement doth reach.

How are these six Commandements of the second Table divided?

Into such as forbid all practise,Division of the second Table. or advised consent to any hurt of our neighbours; and such as forbid all thoughts and motions of evill towards our neighbour, though they never come to advised consent of the Will. The first five Commandements doe concerne such things as come unto consent, and further; the last, such as come not unto consent at all.

How are those five Commandements of the first sort divided?

Into those that concerne speciall duties to speciall persons: and those that concerne generall duties, to all those duties which concerne speciall persons, are commanded in the first; those that generally concerne all men, either in their life, chastity, goods, or good name, are enjoyned in the foure Commandements following.

p. 256What gather you hence?

That we are to distinguish between duties and duties; between sinne and sinne, done towards men; and that to offend principall persons, and such unto whom wee are in speciall manner obliged, is greater sin, because God hath singled out this one Commandement for these persons.

What are the words of this Commandement, which is the fift in order?

Honour thy Father and thy Mother,The fift Commandement. that thy dayes may be long upon the Land which the Lord thy God giveth thee, Exod. 20. 12.

What is to be considered in these words?

1. The Commandement.

2. The Reason.

What is the meaning and scope of this Commandement?

That the equality of mens persons and places in whatsoever estate, Naturall, The meaning and scope of the fift Commandement.Civill, or Ecclesiasticall, and with whatsoever relation to us, bee duely acknowledged and respected; for it requireth the performance of all such duties, as one man oweth unto another, by some particular bond, in regard of speciall callings and differences, which God hath made between speciall persons.

What be these speciall persons?

Either in Equalls, or Superiours and Inferiours; for this Commandement enjoyneth all due carriage of Inferiours to their Superiours; and by consequent also of Superiours to their Inferiours; and likewise by analogy, of equalls among themselves, under the sweet relation betwixt Parents and Children, or betwixt brethren of the same family, and the generall duty of honour.

What are Equalls?

They be equall in gifts, either of Nature or Industrie, as brethren in a family, Citizens in a Common-wealth, Pastors in a Church, &c.

What is required of Equalls?

That they live equally amongst themselves,The duty of Equalls. loving one another, and affording due respect to each other, Rom. 12. 10. that they live together sociably and comfortably, preferring each other before themselves, and striving to goe one before another in giving honour, 1 Pet. 2. 17. & 5. 5. Eph. 5. 21. Phil. 2. 3. that they be faithfull one to another.

What is here forbidden?

Want of Love, Incivility, Strife, and Vaine-glory; whereby they seek to advance themselves one above another, and to exalt themselves above their fellowes, Phil. 2. 3. Matth. 23. 6.

What are Superiours?

They be such as by Gods ordinances have any preeminency,What are Superiours. preferment, or excellencie above others, and are here termed by the name of Parents, 2 Kings 2. 12. & 5. 13. & 6. 21. & 13. 14. 1 Cor. 4. 15. Col. 3. 22. p. 257to whom the first and principall duties required in this Commandement doe appertaine, Eph. 6. 1, 2.

Why are all Superiours here called by the name of Parents?

1. For that the name Parents being a most sweet and loving name, men might thereby be allured the rather to the duties they owe, whether they be duties that are to bee performed to them, or which they should performe to their inferiors.

2. For that at the first and in the beginning of the world, Parents were also Magistrates, Pastors, Schoole-masters, &c.

How doth this agree with the Commandement of Christ, Mat. 23. 7, 8, 9. that we should call no man Father or Master upon earth?

Very well; for there our Saviour meaneth onelyonly to restraine the ambitious Titles of the Pharisees in those dayes, who desired not onelyonly so to be called; but that men should rest in their authority alone for matters concerning the soule.

Who are Inferiours; comprehended here under the name of Children?

Such as (by the Ordinance of God) are any way under Superiours,Who are Inferiours. who are principally and in the first place, to performe the duties required in this Commandement.

Why is the Commandement conceived in the name of Inferiours?

Because their duties are hardest obeyed in all estates.

What is here contained under the name of Honour?

Not onelyonly Cap and Knee,What it is to honour. but every particular duty, according to their particular estates, Mal. 1. 6.

Why are these duties comprehended under the word Honour?

Because it adds an ornament and dignity unto them.

What is the Honour that Inferiours owe to all Superiours in generall?

1. Reverence in heart, word, and behaviour, Lev. 19. 3. Eph. 6. 1. 5. For the reverence of the mind is to be declared by some civill behaviour, or outward submission; as of rising before them, and of giving them the honour of speaking first, &c. Lev. 19. 32. Iob 29. 8. & 32. 6, 7.

2. Obedience to their counsells.

3. Prayer to God for them, with giving thanks, 1 Timothy 2. 1, 2.

4. Imitation of their Vertues and Graces, 2 Timothy 1. 5. & 4. 9. & 8. 9.

What contrary sinnes are here forbidden?

1. Want of Reverence, inward, or outward.

2. Despising of Superiours, Iude v. 8, 9, 10. Prov. 30. 11.

3. Neglect of Prayer and other duties.

What is the duty of all Superiours towards their Inferiours?

That they answerably afford unto them love,Duties of Superiours. blessing according to the power they receive from God, Heb. 7. 7. & 11. 20. Gen. 9. 25, 26, 27. good example for their imitation, Titus 2. 7. and that they so carry themselves, as that they may be worthy of the honour that is given them, Eph. 6. 4. 9.

What are the contrary vices?

Want of love, failing in Prayer, and in giving good example, dishonouring their places by unseemly and indiscreet carriage, Tit. 2. 15. 1 Sam. 2. 23.

p. 258How many sorts of Superiours are there?

Two:The divers sorts of Superiors. Without Authority; and with Authority.

Who are Superiours without Authority?

Such as God hath by age onelyonly, or by some supereminent gifts lifted above others; whether they be of the body, as strength and beauty; or of the minde, as wit and learning; (which are most to bee honoured) or of outward state and wealth, 1 Sam. 25. 8. and Nobility; in which respect, although brethren be equall, yet by age the elder is superiour to the younger; and the man, in regard of Sex, is above the woman; and he that is skilfull, before him that hath no skill.

Who are inferiour to such?

They who are younger and of meaner gifts,The duties of aged persons. whether of nature, or of grace, or of such as are gotten by exercise.

What is our duty towards such Superiours?

To acknowledge the things wherein God hath preferred them before us; and to respect and regard them, according to their graces and gifts.

What is the duty of them that are Superiours in years?

They are by grave, wise, and godly carriage of themselves, to procure reverence unto themselves; on the one side, avoiding lightnesse and variablenesse; on the other, too much severenesse and austerity.

What are the duties to be performed towards Aged persons?

To rise up before the hoary head,Duties of the younger unto them. and honour the person of the aged, Lev. 19. 32. to give them the way, &c. in regard their age is honourable; yet men that have a place of pre-eminency given them of the Lord, may keep their places.

What is the contrary sin forbidden?

Despising, or disregarding of the Aged.

What is the duty of such as are Superiours in knowledge, and other graces?

To use their skill,Superiors in knowledge. and other graces so, as others may be benefited by them, 1 Pet. 4. 10.

What is our duty towards them?

To give them the due approbation; to wait for their words, and give eare unto their speeches, Job 32. 11. 16. as being wiser then our selves; to profit by their gifts, and to make our benefit of their good graces, so far as our calling will suffer.

What is the contrary sin?

Not acknowledging, nor reverencing, nor imitating the graces of their Superiors.

Who are the Superiors with Authority?Superiors in Authority.

Such as by speciall Office, and Calling, have charge over others.

What are the Inferiors?

Such as be committed unto their charge.

What generall duty is there between the Superiors and Inferiors of this sort.

To pray more especially one for another, 1 Tim. 2. 1. Psal. 20. Psal. 21. Gen. 24. 12. Psal. 3. 8. and 25. 22. & 28. 0.Duties of Inferiors to those that are in Authority.

What is required of the Inferiors?

Besides thankfulnesse, fidelity, Tit. 2. 10. there is specially required p. 259subjection and obedience, Rom. 13. 1.

What is Subjection?

An humble and a ready mind to submit our selves to their Government, who are set over them, in acknowledging the necessity of their power in governing them, Rom. 13. 1. Tit. 3. 1. 1 Tim. 6. 1.

What is Obedience?

A voluntary and hearty doing of that which the Superiors command, Eph. 6. 1. 5, 6, 7. Col. 3. 20. Heb. 13. 7. or patient suffering, that they shall inflict upon them; albeit it should be either without just cause, or somewhat more excessively then the cause requireth, Heb. 12. 9, 10. 1 Pet. 2. 19, 20.

Is there no restraint of this obedience?

None, saving that which we owe unto God; in regard whereof, our obedience to them must be in the Lord; that is, only in lawfull things; otherwise we are in reverence to refuse and alleadge our duty unto God for a warrant. Rom. 1. 30. Eph. 5. 24. & 6. 1. 1 Sam 22. 17. Judg. 8. 6. & 8, 9.

What contrary sinnes are here condemned?

Disobedience, and neglect of humble submission to our Superiours commandements and corrections, Rom. 1. 30. Iudg. 8. 6. 8, 9.

What is the duty of Superiours in Authority towards their Inferiours?

To protect and support such as are committed unto them,Duties of Superiours in authority. Epes. 5. 23. Rom. 13. 4. To provide good things for the body and the soule, Matth. 7. 9, 10. To command things that are good and profitable for the Inferiours, governing them prudently, and after an holy manner, not as Tyrants, but as those that have a Governour above them, to whom they shall give an account, Ephes. 6. 9. and as those who rule over such as have a title unto, and shall be partakers of the same glory which themselves look for, 1 Pet. 3. 7.

In what things doth this government consist?

In two: Direction, and recompence of Reward.

Wherein consisteth Direction?

In Word and in Deed.

VVhat must be done by word?

They must instruct and command them in the things which pertain to God, and to their speciall callings, Eph. 6. 4. Gen. 18, 19.

Must every Superiour in authority bee carefull for the instruction of those that be under him in the things of God?

Yes verily: and herein God hath declared his singular care of the everlasting good of men, who hath therefore commended the care of Religion to so many, to the end they might be so much the more assuredly kept in the feare of God.

VVhat is direction by Deed?

Good example; whereby in their life, conversation, and experience, they are to goe before their Inferiours, that thereby they may be provoked to follow them.

VVhat is Recompence?

It is either a cheerefull reward for well-doing, or a just chastisement for evill; both which should bee answerable in proportion to the deed done.

VVhat is the sinne contrary hereunto?

p. 260Abuse of this Authority, through too much lenity, 1 Sam. 2. 23. or severity, Eph. 6. 4. 9.

How many kinds of Superiours are there with Authority?Kinds of Superiors in Authority.

Two: private and publick; and consequently, so many inferiors.

Who are private Superiors and Inferiors?

They are either in the Family, or in the Schooles.

What is the duty of Superiors in the Family?

1. To provide for the Houshold,Superiors in the Family, and their duties. the things belonging to their soule, by a familiar chatechising, and examination, and to goe before them in prayer accordingly; the Housholder being therein to be the mouth of his Family.

2. To provide the necessaries belonging to this present life; as food and raiment, both sufficient and agreeable to every ones place, and estate, Gen. 18. 6, 7, 8. Prov. 27. 23, 24, 25. & 31. 15. 1 Tim. 5. 8. with convenient government.

What is the duty of Inferiors in a Family?Inferiors in the Family, and their duties.

To submit themselves to the order of the House, and according to their places and gifts, to performe that which is commanded by the Governors thereof, for the good of the Houshold, Gen. 39. 2, 3, 4.

What are the differences of Superiors and Inferiors in a Family?

They are either naturall, as Husband and Wife, Parents and children; or otherwise, as Masters and servants.

What are the common duties of the Husband and Wife one towards another?

Mutuall and conjugall love one towards another;Duties of Husbands & wives. yet so, as the Word presseth love at the Husbands hands, more then at the Wives, because men are commonly more short of that duty, Eph. 5. 25.

Wherein must this Conjugall Love be declared?

1. By mutuall help, Gen. 2. 18.

2. By due benevolence, 1 Cor. 7. 3. except by consent for a time, that they may give themselves to Fasting and Prayer, 1 Cor. 7. 5. 2 Sam. 11. 11.

What are the sins common to the Husband and the Wife?

1. Want of Love.

2. Bewraying one anothers infirmities.

3. Discovering each others secrets.

4. Iealousie.

5. Contention.

What is the duty of the Husband towards his VVife?Duties of the Husband.

1. In an entire love unto her, to cherish her, as he would cherish his owne flesh, and as Christ doth his Church, Eph. 5.

2. To provide for her that which is meet and comely, during his life; and then also, that she may be provided for after his death, if it so fall out.

3. To protect her, and defend her from all evill.

4. To dwell with her, as one of knowledge, 1 Pet. 3. 7.

5. To give honour to her, as the weaker vessell, ibid. that is, to beare with her infirmities.

6. To governe and direct her.

What be the speciall sins of the Husband?

1. Not to dwell with his Wife.

p. 2612 Neglect of edifying her by instruction and example.

3 Denying her comfortable maintenance, and imployment.

What is the duty of the VVife to the Husband?The duties of the wife.

1 Subjection in a gentle and moderate kinde, and manner, Eph. 5. 22. For albeit it bee made heavier then it was from the beginning, through their transgressions, yet that yoake is easier then any other domesticall subjection.

2 Obedience, wherein Wives are oft short, as Husbands in love, Eph. 5. 33. 1 Pet. 3. 1. 6.

3 She must represent (in all godly and commendable matters) his Image in her behaviour, that in her a man may see the wisedome and uprightnesse of her husband, 1 Cor. 11. 7.

4 She must bee an helper unto him, Gen. 2. 18. as otherwise, so by saving that which he bringeth in, Prov. 31. 11, 12. 1 Tim. 3. 11.

Finally, she must recompence her husbands care over her, in providing things necessary for his houshold, and doe good for her husband all the dayes of her life, Prov. 31. 12. that so he may bee unto her, as it were a vaile and covering before her eyes, Gen. 20. 16.

VVhat be the sinnes of the VVife, in respect of her Husband?

1 Failing in reverence, which appeareth in froward lookes, speeches or behaviour.

2 Disobedience in the smallest matters.

3 Disregard of her husbands profit.

VVhat duties come in the next place to be considered?

Those of naturall Parents,Duties of Parents. who are specially mentioned in this Commandement: whereunto also, are to bee reduced, all in the right line ascended, and their Collateralls, as also Fathers in law, and Mothers in law.

VVhat are the duties of naturall Parents towards their Children?

They are either common to both Parents, or particular to either of them.

VVhat are the common duties of both Parents?

They doe either respect the things of this life, or of that which is to come.

VVhat care are they to have of the Soules of their Children, to fit them for the life to come?

1 To make them Members of the visible Church by Baptisme.

2 They are to Catechise and instruct them in religion, as they are able to receive it, and to bring them up in Nurture, and the feare of God, Ephes. 6. 4.

3 They are to pray to God for to blesse them, and guide them in his feare.

What is required of them for the things of this life?

1 To marke the wits and inclinations of their Children, and as farre as their owne ability will reach, to apply them accordingly in due time, to some good honest and godly calling, that so being trained up in such a trade, as they are fittest for, they may not afterwards live idly without any calling, Gen. 4. 2. Prov. 20. 11. 22. 6.

2 To provide for them a godly marriage (if it please God) in time p. 262convenient, 1 Corinthians 7. 36.

3. Not onelyonly to maintaine them during their abiding in their house, but also to lay up and provide somewhat for them, that they may live honestly afterwards: and therefore are they to distribute their goods among their children; and what they have received from their Ancestors, to leave the same (where it may be done lawfully) to their posterity, 2 Cor. 12. 14. 2 Chro. 12. 3. Prov. 19. 14.

What speciall regard is here to be had by Parents to the eldest Son?

That sith God hath honoured him with that dignity, as to be their strength, Gen. 49. 3, 4. he should also bee honoured by them (at the least) with a double portion, Deut. 21. 17. as by the rest of the brethren with honour, yet so as hee fall not from his honour by some horrible sinne, Gen. 49. 4.

What be the common sinnes of Parents?

1. Negligence in not instructing their children betimes.

2. Not correcting them till it be too late,Sins of Parents. or doing it with bitternesse, without compassion, instruction, and prayer.

3. Giving them ill example.

4. Neglect in bringing them up in some lawfull calling.

5. Not bestowing them timely and religiously in marriage.

6. Light behaviour towards them, and too much familiarity with them, whereby they become vile in their eyes.

7. Loving beauty, or any outward parts, more then Gods Image in them.

What is required of the Father in particular?

To give the name unto the childe, Gen. 35. 18. Luke 1. 62, 63. For notwithstanding the mothers have sometimes given the names, yet that hath been by the Fathers permission.

What speciall duty is laid upon the Mother?

To nurse the childe, if she be able, Gen. 21. 7. 1 Sam. 1. 23. Lam. 4. 3, 4. 1 Thes. 2. 7, 8. 1 Tim. 2. 15. & 5. 10.

So much of the duty of Parents to their children: VVhat is the duty of Children towards their Parents?

It is either generall, or speciall, viz. in the case of marriage.

What are the generall duties?Duties of children towards their Parents.

1. To reverence them, and to performe carefull obedience to them in all things that they command; by the example of our Saviour, who was subject to his Parents, Luke 2. 51.

2. To pray for them.

3. To carry themselves, while they are under their Parents tuition, and after they are parted from them, as they may cause their Parents (in their good bringing up) to bee commended, Prov. 10. 1. & 17. 25. & 31. 28.

4. To be an ayde unto them as well as they be able, and to helpe them with their bodies when they are in distresse, Ruth, Chap. 1. ver. 16. 17, 18.

5. To repay their Parents care over them, by being ready to relieve them, if they stand in need of reliefe, and want any thing wherewith God hath blessed them, 1 Tim. 5. 4. Gen. 45. 11. & 47. 12.

p. 263What be the contrary sinnes of Children, in respect of their Parents?

1. Disobedience.

2. Murmuring at their Parents chastisements.

3. Contemning them for any default of body or minde.

4. Vnthankfulnesse, in not relieving them, not standing for their deserved credit, &c.

What is the speciall duty of Children to their Parents in case of marriage.

That they ought not so much as attempt to bestow themselves in marriage without their Parents direction, and consent, especially daughters, Gen. 24. & 21. 21. & 27. 46. & 28. 9. Iudges 14. 2. 1 Cor. 7. 36, 37, 38.

What reason have you to perswade children to this duty?

That seeing their Parents have taken such great paines and travell in bringing them up, they should reap some fruits of their labours in bestowing of them. Besides, they should give them this honour to esteeme them better able, and more wise to provide for their comfortable marriage then themselves are.

Is this duty required onelyonly of Children to their naturall Parents that begat them?

No; It is also in some degree required of children to their Vncles and Ants, or to any other under whom they are, and that bee in stead of Parents unto them, when their Parents are dead, Esther 2. 10. 20. Ruth 2. 18. 23.

What is the duty of Masters towards their servants?

1. To deale honestly and justly with them,Duties of Masters towards their Servants. leaving off threatning, remembring they have a Master in heaven, Col. 4. 1. Eph. 6. 9.

2. To have a care to instruct and catechise them, and to teach them the feare of the Lord.

3. To teach them their Trades and Occupations, that they may bee bettered for being in their family.

4. To allow them fit wages for which they have covenanted with them, that they may live honestly; for the labourer must have his hire.

5. To reward them plentifully, and to recompence their service when they part from them, according as the Lord hath blessed them by their labour, Deut. 15. 13, 14. & 24. 14, 15.

VVhat are the sinnes of Masters?

1. Vnadvised entertainment of sinfull servants.

2. Negligence in not instructing them, in the feare of God, and in some lawfull calling, and not using religious exercises with them.

3. Not admonishing or correcting them, or doing it in an ill manner, grieving more when they faile in their businesse, then when they are slack in Gods service.

4. Giving them ill example, and using light behaviour before them.

5. Detaining their wages from them, and not recompencing their labours by giving them a due reward when they are with them, and when they part from them.

6. Neglect of them in sicknesse, unjust stopping of their wages for that time.

p. 2647. Not relieving them (if they be able) in their age, who have spent their youth in their service.

VVhat is the duty of Servants to their Masters?

1. To reverence and obey them in all things agreeable to the word.Duties of servants towards their Masters.

2. To pray for them that God would guide their hearts.

3. To learne all good things from them.

4. To be faithfull, and not prodigall in spending their goods.

5. With care and faithfulnesse, (as in the presence of God) to bestow themselves wholly (at the times appointed) in their Masters businesse, doing their worke not onelyonly faithfully, and with a single eye, but also diligently, Gen. 24. 10, 11, &c Eph. 6. 5, 6, 7.

VVhat are the sinnes of Servants in respect of their Governours?