Principles of Christian Religion Expressed in the Catechism, Catechism · Pages 100-150
Q. What is the Sunne of the command?
A. In regard of the mind, firſt that I conceiue aright concerning the Lords ſpirituall manner of ſubſiſting,Eſay. 66.1. not to be repreſented by corporall ſhapes, nor ſeene with corporall eyes.Ioh. 4.22.23 1 Sam. 15.22. Secondly, that I reſt in that holy manner of worſhip, which he hath preſcribed in his Word, ayming at his ends.2 King. 5.8. In reſpect of the body-firſt,Exod. 32.5. that no images be made for any religious vſe in Gods ſeruice, without expreſſe direction. Secondly, that no man bow vntounto, nor before any image,1 Ioh. 1. ult. with reſpect and reference to the image.Deut. 4.12. Thirdly, that no religious ſeruice nor diuine worſhip be performed to any images whether carued or painted. Fourthly, that none offer to conuay his ſeruice,Prou. 4.27. by or through an image to the true God, he hath willed no ſuch thing. Fifthly,Eſay 1.12. that eueryevery man endeuour to expreſſe his deuotion in that forme of worſhip which the Lord willeth in his Word,1 Kings 12.33. whether hee preach, pray, receiue the Sacrament, faſt or vow, &c. All muſt be done in obedience without will-worſhip in ſincerity without hypocriſie.
Q. How is it confirmed?
A. Three wayes: Firſt, from a deſcription of God, I the Lord thy God am a iealous God and will not giuegive my honour to another nor my praiſe to grauen images. Secondly, from a communication, to viſit the iniquity of the fathers vponupon the children, vntounto the third and fourth generation of them that hate me. Thirdly, from a gracious promiſe of ſhowing mercy vntounto thouſands of them that louelove him and keepe his Commandements without addition or detraction, for matter and manner.
Q. What ſinnes are here eſpecially forbidden?
A. Many: ſome directly: as firſt, all falſe carnall conceits touching the manner of diuine being in it ſelfe. Secondly, all will-worſhip with a ſecret diſtaſte of eueryevery preſcribed forme, loathing that ſimplicity of ſeruice, the Lord requires, to bring in aduance humane inventions,Col. 2.18, 23. Deut. 4.15, 16.16.22. vnderunder the plauſible name of deuotion. Thirdly, to make images of any creature, for any religious ends. Fourthly,Eſa. 42.8. Deut. 12.30. to repreſent any perſon in the Godhead, by an image or picture. Fifthly, to giuegive honour and worſhip vntounto any image by kiſſing, bowing, &c. vnderunder what preſence ſoeuer. Sixthly, to confirme vntounto Idolaters, by adding ſuch orders,2 King. 16.10. rites and ceremonies as they vſe contrary to Gods Word.
Other things by neceſſary conſequence. As firſt,Deut. 12.3. 1 Cor. 11.17. all approbation of idolatry, idole worſhip, by preſence, ſilence, aſſiſtance; ſupplying Idolaters with ſuch Images, and as moſt know, they groſſely abuſe. Secondly, all wilfull running vponupon the ſnare of other mens ſuperſtition.Prou. 28.9. Ezech 33. Thirdly, all irreligious behauiour in the ſolemne performance of Gods worſhip, eueryevery vndecent geſture in the publike aſſembly, withall contempt and neglect of his worſhip. 4. All formall ſelfe-conceited, ſuperſtitious ſeruice, when men giuegive all to the outward,Eſay 1.12. Matth. 15.9 or all to the inward part of Gods worſhip ſo diuiding what God hath ioyned, conformity and ſincerity. Fifthly, all humane inuentions, corrupting, hindring or darkning that manner of Gods worſhip eſtabliſht by his order for gouernment.Reu. 13.16. Num. 33.52. Eſay 2 16. Deut. 18.14. Reu. 21.8. Acts 8.20. Mat. 21.12.13. Sixthly, all worſhipping of Satan, to effect great matters by forbidden meanes, of Antichriſt and his agents by ſubmitting to him and receiuing his marke. Seuenthly, all abuſe of ſacred things, employed, to further the ſeruice and worſhip of God, eſpecially ſacriledge and Symony in the common acception, with-holding buying and ſelling ſpirituall liuings, odious and abominable to the Lord.
Q. Are all images, and the vſe thereof ſimply here forbidden?
A. No: good vſe may bee made of them: as firſt, to helpe the weakeneſſe of memory.1 Sam. 6.5. 1 King 6.23 Secondly, to reuiue and continue affection towards our godly departed friends. Thirdly, to prouoke vntounto imitatiō. Fourthly, for ornament they may bee vſed; prouided, they bee of men, not of God.
Q. Are all humane inventious, in ordering the worſhip of God for the manner, condemned here as will worſhip and vnlawfull?
A. No: for firſt there are inuentions politicall, lawes and conſtitutions of men, compelling to keepe the precepts of the ſecond table. Secondly, inuentions eccleſiaſticall or ceremoniall,Rom. 13.1. 1 Cor. 11.2. directing men in the obſeruation of the firſt Table; touching the time, place, manner and other circumſtances about Gods worſhip, not onelyonly lawfull but requiſite, prouided all bee done with reference to thoſe generall directions ſet downe in the Word, and to the practice Apoſtolicall. Thirdly, ſuch onelyonly as are againſt Gods Word and doe hinder his worſhip are here forbidden.
Q. What duties are here enioyned to be done?
A. Firſt, to conceiue aright of God, and to dedicate the body wholly to his ſeruice and worſhip.1 Cor. 6.20.14.40. Secondly, conſtantly to vſe the meanes and ordinances preſcribed in his Word. Thirdly, ſtrictly to obſerue in a deſcent manner, thoſe rules and orders, ſet downe for the manner of Gods publike worſhip in the vſe of his ordinances.
Qu. What doe you learne hence?
A. Firſt, that Gods ſeruice muſt eſpecially be ſpirituall both for matter and manner.Iohn 4.24 Secondly, to bow my body together with the heart in the worſhip of God. Thirdly,1 Cor. 6.20.10.32, 33.11.16. in things of indifferency, neither commanded nor forbidden in Scripture, wherein Gods worſhip doth not conſiſt and whereby it is not hindered, to conforme my ſelfe to the preſent Church, who hath power to order the aſſembly, for the auoiding of offence, confuſion and diſorder. Fourthly, to reprooue Papiſts, who will not hauehave this to be ſuch a diſtinct Commandement that they may more freely make and worſhip images, as appeares both by their doctrine and practiſe. Fifthly, to reuerence the true Image of God in Chriſt and Chriſtians,1 Cor. 11.7. 2 Cor. 4.4. labouring to hauehave it renewed and perfected in me daily.
Q. Which is the third Commandement?
A. Thou ſhalt not take the name of the Lord thy God in vaine, for the Lord will not hold him guiltleſſe that taketh his name in vaine.
Q. What is the meaning of this precept?
A. Firſt, that hauing rightly diſpoſed of my heart and bodie, to the ſeruice and worſhip of the true God, I muſt think next of glorifying that God in the ordinarie courſe of my life,Pſal. 50.15. yea in all my actions.1 Cor. 10.31 Secondly, that this glorifying of Gods conſiſts principally, in a reuerent vſe of his name, and a holy obſeruation of his day. Thirdly, that whoſoeuer offends in either, doth highly diſpleaſe Almightie God and is held guiltie of eternall death.
Q. What doth this Commandement containe?
A. Three things: Firſt, a manifeſt prohibition thou ſhalt not take the name of God in vaine. Secondly, an included direction, but ſhalt reuerence the Name of God. Thirdly, a reaſon to mooue obedience, drawne from the nature of an vpright Iudge, not to hold offenders guiltleſſe.
Q. What is here meant by the Name of God?
A. Firſt,Exo. 34.5.6. his eſſentiall attributes, as power, holineſſe, wiſedome, goodneſſe, truth,23.21. &c. Secondly, his regall ſoueraigntie manifeſted by his degrees before time, and a conſtant execution of them accordingly in time. Thirdly,Iohn 17.6. his titles whereby hee hath made himſelfe knowne vntounto men of what countrie or language ſoeuer. Fourthly, all the meanes,Deut. 28.58 wherein men may hononr him as his Word and Ordinances.Ier. 23.27. Fifthly, his creatures vponupon which he hath ſet his name; his mercies and iudgements whereby he hath and doth daily magnifie his name.
Q. What is it to take Gods Name in vaine?
A. Firſt, to vſe Gods Name vainely,Pſa. 50.16, 17 139.20. wantonly, raſhly, vnreuerently, either in idle oathes, ordinarie talke, or a formall profeſſion of Religion.Ier. 23.10. Secondly, to make vſe or Gods Name falſely in falſe things to teſtifie a lie; or prophanely, in periurie, blaſphemie, curſings, enchantments or other ſuperſtitious ceremonies.Zach. 5.4. Thirdly, to debaſe his Word,Phil. 1.15. through ignorance, rudeneſſe, lewdneſſe; ſpeaking and not doing it.1 Cor. 10.31 Fourthly, to vſurpe his authoritie ciuill or ſacred.Eccl. 5.4, 5. Prou. 30.9. Fifthly, to abuſe his creatures, exceſſiuely, vnneceſſarily, when nature requires none. Sixthly, to breake a lawfull vow or falſifie a promiſe made vntounto another in the Name of God.Ier. 23.34. Acts 2.13. Seuenthly, by diſhonoring God any way in thoughts, words, actions or behauiour; ruſhing rudely vponupon religious duties, turning the Lord Word or works into prophane ieſts or charmes,2 Sam. 12.14 ioyning a ſcandalous conuerſation with a Chriſtian profeſſion.
Q. Why may you not take Gods Name in vaine?
A. Firſt, becauſe he hath forbidden it, and threatned ſeuerely to puniſh it. Secondly, I ſhould not then anſwer the end of my creation,Deut. 5.11. Pſal. 139.20 which was to ſeeke the honour and glorie of God the Creator. Thirdly, I ſhould neuer get pardon of any of my ſinnes, but muſt remaine eternally guiltie without repentance.
Q. What courſe muſt you then take in glorifying Gods Name.
A. I muſt cheerefully doe what he hath commanded, and circumſpectly auoide what he hath forbidden to that end.
Q. What hath the Lord forbidden in this precept?
Pſal. 14.1.50.21.A. Firſt, all blaſphemous, vnreuerent, diſhonorable thoughts, concerning Gods infinite Maieſtie. Secondly, all groſſe prophanations of the Name of God, blaſpheming, or cauſing others to blaſpheme.Rom. 2.24. Thirdly, all more plauſible abuſes of his name, mentioning it in a ridiculous matter, after a ſuperſtitious careleſſe manner, to a wicked end, as in forged with and wrongfull ſentences, beginning commonly In the Name of God Amen, &c, taking it vp for a ſhelter onelyonly againſt iudgements, as carnall Chriſtians doe; or for a ſnare, to delude men and gaine the more, as hypocrites and Ieſuits doe. Fourthly,Math. 5.34. Iames 5.12. Ier. 5.7. all ſinnefull ſwearing, whether idlely in common talke, falſely, or truely before a Magiſtrate, by that which is not God.Zeph. 1.5. Vſing oathes whether vertuall onelyonly as by faith and troth; by taking, &c. Phareſaicall by the head, by Ieruſalem, &c. Popiſh by Saints and Idols,Amos 8.14. &c. as by Saint Mary, Saint Anne, by the Maſſe, &c. heatheniſh as by love, &c. or Atheiſticall by the blood of God, wounds of Chriſts,Deut. 28.58 Phil. 2.10. &c. Fifthly, an idle, wanton repeating of any of the names of God in ordinarie diſcourſe. Sixthly,Eſay 19.13. Prou. 7.14. all formall hypocriticall praying, hearing, profeſſing, preaching with a heartleſſe mouth for carnall ends. Seuenthly,1 Sam. 23 21. all breach of lawfull vowes and promiſes, in baptiſme, ſickeneſſe, dangers: vnthankefulneſſe for Gods bleſſings, ſpirituall, corporall; &c.
Q. What hath he commanded here to be done?
A. Firſt,Pſal. 29.2. 1 Cor. 10.31 to ſanctifie the Name of God in my heart, mouth and life, by thinking, ſpeaking and walking holily. Secondly, in all my actions, whether in or out of Gods ſeruice, to aime at his glorie. Thirdly, duplicate page duplicate page to vſe his name in lawfull and weightie affaires onelyonly,Num. 25.6. Deut. 28.58 then to ſtand vp for him and his truth zealouſly.Ier. 4.2. Pſa. 15.2, 4. Fourthly, to ſweare by his name only in truth iudgement and righteouſneſſe, being lawfully called. Fifthly, to make profeſſion of his religion in ſinceritie without hypocriſie, purpoſe of changing or backe-ſliding.1 Tim. 4.4. Pſal. 116.14 Col. 3.17. Sixthly, to be thankefull for mercies, faithfull in vowes and promiſes. Seuenthly, to receiue and vſe the Word and Creatures of God, as from his hand and in his ſight.
Q. What is required that you may endeauour to keepe this law?
A. Firſt, knowledge how the Lord hath combined his owneglorie and the ſaluation of his children, vnderunder one and the ſame meanes; one cannot be had without the other. Secondly, a grounded feare of the great name of the Lord my God.Deut. 28.58 Thirdly, louelove of his truth aboue all worldly things. Fourthly,Pſal. 15.2. Acts 11.23. purpoſe of heart to cleane vntounto him, and to aduance his honour and glorie. Fifthly,Pſal. 39.1. ſetting and keeping of a conſtant watch ouer my heart and lips.
Q. What doe you learne from this Commandement thus explained?
A. Firſt, to be zealouſly forward in all things,Num. 25.8. Eccleſ. 5.2. both in regard of my ſelfe and neighbours, whereby God may hauehave any glorie. Secondly, neuer to thinke or ſpeake of God without great reuerence. Thirdly,Iames 5.12. 2 Tim. 2.22 aboue all to auoid ſwearing in ordinarie talke, and as a witneſſe to ſweare truely. FourtWy, to goe about all the parts of Gods ſeruice and worſhip heartily. Fifthly, to endeauour to make a holy vſe of all Gods bleſſings;1 Tim. 4.4, 5 Rom. 13.4. eſpecially of his Word the food of my ſoule, and of his creatures the ſuſtenance of my bodie. Sixthly, that Magiſtrates who ſupply Gods roome on earth, ſhould not hold a ſwearer guiltleſſe nor paſſe ouer any vnpuniſht.
Q. Which is the fourth Commandement?
A. Remember that thou keepe holy the Sabbath Day: ſixe daies ſhalt thou labour and doe all that thou haſt to doe, but the ſeuenth Day is the Sabbath of the Lord thy God, in it thou ſhalt doe no manner of worke, thou nor thy Sonne, nor thy Daughter, thy man ſeruant, nor thy maide, nor thy beaſt, nor thy ſtranger that is within thy gates: for in ſixe daies the Lord made Heauen and earth, the Sea and all that in them is, and reſted the ſeuenth Day, wherefore the Lord bleſſed the ſeuenth Day and hallowed it.
Q. What is the meaning of this Commandement?
A. Firſt, that the whole courſe and continuance of time is meaſured out in ſeuen daies often comming and going.Gen 2.3. Secondly, that ſixe of thoſe daies muſt be ſpent in ſome lawfull calling and neceſſarie emploiment whereby the Church or Common-weale may be benefited;Luke 13.14. miſpence of our time and prophanation of Gods time are both vnlawfull. Thirdly,Gen. 2.3. that a ſeuenth Day muſt be kept holy, ſeparate from common buſineſſes to be ſpent holy in ſpirituall exerciſes;Exo. 16.29. that God may be that day more eſpecially glorified by vsus.
Q. Is this precept morall or ceremoniall?
A. Partly morall, that one day in ſeuen ſhould be ſet a part to the ſolemne ſeruice of God: partly ceremoniall, that this or the other ſhould bee the day: Iewes kept the laſt day of the weeke for their Sabbath in memorie of their creation:Exo. 34.21. Acts 20.7. Chriſtians hauehave the firſt day of the weeke,Reu. 1.10. in memorie of the accompliſhment of their redemption, by order and practice of Chriſts Apoſtles.
Q. What doth this Commandement containe?
A. Firſt, a ſtrict iniunction, touching the ſanctifying of the Lords Day. Secondly, an amplification of this precept, pointing to whom it belongs, ſuperiours, inferiours, ſonnes, daughters, ſeruants, cattle, ſtrangers, with all in our iuriſdiction. Thirdly, Reaſons of it to enforce obediēce;Luke 13.14. which are three: Firſt, becauſe God hath granted ſixe daies vntounto men, to follow their owne buſineſſe.Reu. 1.10. Secondly, the ſeuenth is the Lords Day. Thirdly, wee hauehave the Lords owne example; hee reſted and hallowed it, to teach vsus what wee ſhould doe.Gen. 2.2. Fourthly, it containes a word or note of ſpeciall obſeruation aboue the reſt.
(Remember)
Q. What is the meaning of the word?
A. Firſt, that ſuch a day of reſt hath beene or ought to hauehave beene obſerued from the beginning, remember it is no new thing. Secondly, that it muſt continue till the end of time, euen as long as Matrimonie,Gen. 2.2, 3. they were ordained and ſhall end together. Thirdly, that men ought to hauehave a ſpeciall care of this, aboue other, and to thinke of it before it come. Fourthly,Eſay 58.13. Iohn 9.16. that it is a verie difficult thing to keepe this day Holy as wee ought.
Q. How is the Lords Day kept holy?
A. By abſtaining from the ordinarie works of our calling (except it be a worke of and for the day) in obedience vntounto God and ſpending the whole day in thoſe ſpirituall employments, in that deuout manner, and to duplicate page duplicate page thoſe holy ends, hee himſelfe hath appointed, to the compleate ſanctification of this day theſe things are requiſite. Firſt, a grounded knowledge touching the diuine inſtitution thereof, elſe we may keepe it vntounto men,Eſay 58.13. not vntounto God. Secondly, ſome anſwerable preparation both in regard of our worldly buſineſſe and inward diſpoſition of mind,Exod. 35.32.5. by thinking vponupon it, euer the day before, and riſing ſo that the priuate duties of meditation and praier by our ſelues,Acts 13.14, 15.16.13.20.7. with our charge, may be performed before the publike begin. Thirdly, Chriſtian practice of thoſe duties in publike which are the workes of the day, comming at the beginning, ſtaying till the end. Fourthly, Meditation after,Pſal. 92.5. application and holy conference about the Word and workes of God. Fifthly, a ſeaſonable concluſion of it, by repeating what we hauehave heard,Acts 8.30. 1 Cor. 3.6, 7 examining thoſe vnderunder vsus, praiſing God and praying vntounto him for a bleſſing vponupon the whole.
Q. Why this day inſtituted to bee kept thus holy?
A. Firſt,Exod. 31.13 1 Theſ. 5.23 that all may know (who heare and know of ſuch a day) the Lord to be the ſole author of ſanctification. Secondly, for the preſeruation of our publike Miniſtrie, in the exerciſe of doctrine and diſcipline;1 Cor. 16.2. Acts 2.1. Epheſ. 4.13. therfore the chiefe Actors in the publike ſanctification of this day, (Miniſters) are enioyned by the Law, to reſide vponupon their particular charge: Thirdly, that the Church might one day at leaſt in ſeuen be gathered together viſible;Deut. 5.14. Exod. 22.31 to giuegive ſtrangers good example, to ſignifie their meeting in Chriſt as members of one bodie, to exerciſe and hauehave their graces increaſed, and to ſhow their hope of a future meeting one day in Heauen, neuer to part. Fourthly, for a helpe of humane frailtie and weakeneſſe, not able labour continually without reſt; exceeding ſubiect to forget God and his ſeruice.1 Pet. 1.16. Leuit. 10.3. Fifthly, to teach men what they ſhould be, holy, &c. as alſo what they may expect if they be ſuch, an eternall Sabbath of reſt, from labour, feares, ſinne and all the euill conſequents thereof.
Q. What benefit is there in keeping this day holy?
A. Much eueryevery manner of way: for firſt it is an expreſſion of obedience vntounto Gods command;1 Sam. 15.22 and Euangelicall obedience is better then any legall Sacrifice.Iohn 9.16. Secondly, it is a ſigne of grace and of the filiall feare of God.Eſay 56.2.58.14. Thirdly, it is a ſpirituall Faire or Market day for the inner man, as we hauehave many for the outward carefully obſerued. Fourthly, men thereby are made more holy, procuring Gods bleſſing on them and theirs all the weeke after: a conſcionable keeper of the Lords day cannot but walke with God eueryevery day.
Q. What is forbidden in this precept?
A. All pollution and prophanation of the Lords Day:Exod. 34.21 as Firſt, not keeping it, but following worldly buſineſſe.Eſay 113, 14 Amos 8.5. Secondly, keeping it ſuperſtitiouſly, the outward reſt without any inward diſpoſition towards ſanctification. Thirdly, miſpending it in worldly thoughts and conſtant vncheerefulneſſe in eueryevery dutie. Fourthly, abuſing it,Eſay 58.13. Exod. 32.6. by idleneſſe; vanitie in prophane talke, games and paſtimes; and impietie, by feaſting immoderately, gluttonie, drunkenneſſe; with all vnprofitable meetings. Thou ſhalt doe no manner of worke.
Q. May men doe nothing on that day?
A. Yes: the workes of the day; as: Firſt, of pietie, touching the being or wel-being of that ſeruice which is to be performed vntounto God.Math 12.5. Iohn 7.23. Mat. 12.11, 12. Luke 6.9. Secondly, of charitie, concerning the being or wel-being of the creature, as feeding of cattel, releeuing thoſe in diſtreſſe, viſiting the ſicke, dreſſing neceſſarie prouiſion, making and keeping peace, &c: Hither referre the labour of Phyſitians and Mid-wiues, &c. Thirdly, of neceſſitie vnfained, as the labour of Mariners on the Sea, fighting of ſouldiers in defence of their countrie; it is lawfull to doe good on the Sabbath Day.
Q. How then is it moſt vſually prophaned amongſt vsus?
A. Firſt, when men reſt not from ſeruile works that day; either in regard of the mind by ſinne, or bodie by an improuident ordering of buſineſſe, or referring ſome worldly affaires purpoſely to that day (ſo making bold to borrow a part of Gods time,Exod. 16.29 Eſay 58.13. Matth. 20.6. 1 Kin. 18.21to ich out their owne) whereby they are hindered wholly, or made very vnfit for Gods ſeruice. Secondly,Acts 26.28. when men reſt from labour but ſanctifie not; making reſt the end, when indeed it is but a meanes to a further end: idleneſſe condemned all the weeke, cannot bee allowed that day. Thirdly, when men reſt and ſanctifie partly; giuing one halfe to God, another to themſelues for profit or carnall delight; running to Ales, wakes or reuels; gaming, dancing, drinking, &c. The Lord ſaith, Remember to keepe the whole day, theſe forget one halfe. Fourthly, when men reſt and ſanctifie it wholly themſelues, but regard not thoſe within their gates,Neh. 13.19. Amos 8.5, 6. they are ſent on iournies, ſet to drie Mault, kept in to prouide for a Mundaies Feaſt, &c. Fifthly, when men reſt and ſanctifie it wholly both by themſelues and theirs, but not to the right end; they could be content if there were none, or not ſo much preaching, or that it were quickly paſt.
Q. What doe you learne from this precept thus explained?
A. Firſt, a neceſſitie of ceaſing frō all ſeruile labour for our pleaſure or profit on the Lords Day: ſuperiours may not depriue their inferiours of this priuiledge. Secondly, to dedicate it wholly to his ſeruice in ſpirituall exerciſes with cheerefulneſſe and delight.Leuit. 19.30 Ioſ. 24.15. Gen. 18.19. Thirdly, to permit none within my charge publike or priuate, to be idle or ill employed that day through my default.1 Tim. 5.17. Phil 2.29. 1 Theſ. 5.13 Fourthly, to affect and reuerence the Miniſterie as the meanes vnderunder God of this daies ſanctification: where this is wanting, all humane lawes are not able to preuent a prophanation. Fifthly, to confine my thoughts, words and actions that whole day to religious obiects, or to others in order there vntounto.
Q. Which is the fifth Commandement?
A. Honour thy Father and thy mother that thy daies may be long in the land, which the Lord thy God giueth thee.
Q. Why is this made the firſt precept of the ſecond Table?
A. Firſt, to ſhow that vnſeparable connexion which is betweene the ſeruice of God and the louelove of our neighbour;Mat. 22.37, 39. hypocrites diuide them, when good Chriſtians looke vntounto both. Secondly, becauſe this is the foundation of obedience, vntounto the reſt that follow: reſpect to ſuperiours keeps men from killing, ſtealing, &c.Epheſ. 6.2. Thirdly, becauſe it containes a promiſe, which preuailes much with men, and ought to precede the worke as a motiue to encourage.
Q. What is the meaning of this Commandement?
A. Firſt, that when men hauehave diſpoſed of their hearts and bodies for the ſeruice of the true God, they muſt then thinke of their dutie towards men,Math. 6.33. 1 Pet. 2.17. and not before. Secondly, that amongſt men ſpeciall regard muſt be had to ſuperiours.1 Tim. 2.1, 2, 3 Thirdly, that humane ſocieties doe conſiſt and are preſerued in being and order by the due performance of mutuall duties.
Q. What doth it containe?
A. Two things: Firſt, a precept, honour thy Father and Mother.Eph. 6.1, 2. Secondly, a promiſe, that thy daies may be long, or then they ſhall be long: which is not abſolute, but conditionall, as it may ſtand with Gods glorie, and be good for the obedient childe of God.
Q. Who are meant by Father and Mother here?
A. All ſuperiours, in calling,Phil. 2.22. Ioſ. 7.19. 1 Cor. 4.15. 2 Kin. 5.13. Prou. 22.7. 1 Tim. 5.1, 2. age, gifts: ſuch as our naturall Parents, Schoole-maſters, Magiſtrates, Miniſters, Maſters, Huſbands, Benefactors, &c. yea and all that excell others in common gifts, ſauing grace, multitude of daies, &c.
Q. What is meant by honour?
A. All due reſpect in words, deeds and geſture, which the place, age, gifts or condition of any of our ſuperiours require: as: Firſt, reuerence either inward to acknowledge, approue and ſubmit vntounto Gods Ordinance;Leu. 19.3, 32 1 Pet. 3.6. or outward to manifeſt this ſubmiſſion by action, riſing …p to them,1 Tim. 5.4. going to meet them, ſtanding bare, bowing the bodie,2 Cor. 8.22. keeping ſilence while they ſpeake, giuing place and termes of honour. Secondly, louelove to their perſons, place and gifts:Col. 3.20. Thirdly, cheerefull obedience to all their commands lawfull and poſſible.Rom. 13.1. 1 Tim. 2.1, 2. Gen. 9.23. Fourthly, thankfulneſſe to God for them, and vntounto them vnderunder God for the good wee enioy by them; to aide them with our perſons, purſe and praiers. Fifthly, patience ioyned with modeſtie and humilitie towards them, bearing with their paſſions, couering their infirmities, ſo far as we may with a good conſcience.
Q. But ſuppoſe your ſuperiours be carnall, impious and ſo vnworthy of honour?
A Howeuer God is worthy to be obeyed,Acts 23.5. let them bee neuer ſo vnworthy to hauehave it: ſeeing God hath iudged them worthy of the place,Math. 22.21 either with his liking or leaue, diſpoſition or permiſſion,1 Pet. 2.18. may not iudge them vnworthy of that honour which belongs to the place: only in honouring them I muſt learne to diſtinguiſh the perſon and his office, from the viciouſneſſe in either.
Q. What are here commanded?
A. All thoſe duties, which ſuperiours and inferiours ought mutually to performe each to other, for the preſeruation of that honour and dignitie which God hath beſtowed vponupon them.
Q. What is the duty of Magiſtrates?
A. Firſt, to gouerne in the Lord, ſeeking his glory, the aduancing of his truth, and the good of his people. Secondly, to correct for the Lord with courage,Rom. 13.4. diſcretion and moderation; ſo bearing the ſword, that the good may reioyce, and the euill tremble.
Q. What is the duty of ſubiects?
A. Firſt, to acknowledge their authoritie. Secondly, to teſtifie their awfull ſubmiſſion thereunto by obedience; praying for them, paying what their neceſſitie demands,1 Pet. 2.19.20. and patiently ſuffering without rebellious thoughts,Matth. 15.4, 5. what ſhall be laid vponupon them.
Q. What is the duty of Miniſters?
Heb. 5.4.A. Firſt, to waite till the Lord be pleaſed to call them vntounto a charge,Acts 20.28. not to run before they be ſent, much leſſe to purchaſe it. Secondly, to reſide amongſt thoſe people,1 Pet. 5.2. of whoſe ſoules the holy Ghoſt hath made them ouer-ſeers. Thirdly, to teach them the good wayes of God fully and faithfully.Acts 20.18, 19, 20. Fourthly,2 Tim. 4.12. to liue and walke before them according to the ſtricteſt rules of godlineſſe;1 Tim. 4.16 conſidering the common ſort are more led by the eye, then the eare: for the particulers let Miniſters reade Pauls Epiſtles to Timothy and Titus.
Q. What is the peoples duty?
A. Firſt, to cleaue vntounto them firmely,Iohn 10.5. ſo as not to prefer and follow ſtrangers. Secondly, to affect them dearely. Thirdly,1 The. 5.13. to reuerence them highly as inſtruments of greateſt good.Heb. 13.17. Fourthly, to obey them readily when they bring diuine authoritie with them. Fifthly,1 Tim. 5.17, 18. to reward them liberally; it is a great ſhame for men to ſuffer their Paſtors to want,Gal. 6.6. while themſelues hauehave any thing. Sixthly, to procure a ſupply ſpeedily, where a Shepheard ſhall chance to bee wanting; leſt while they feare to giuegive a part, the Woolfe come and deuoure all.
Q. What is the duty of Schoole-maſters?
A. Firſt, to be both able and willing to ſpend themſelues and their time wholly in that function. Secondly,Rom. 12.6, 7. to inſtruct painfully and profitably in the grounds of their art. Thirdly,Pſal 34.11. to obſerue the nature and ſeuerall conditions of their Schollers,Col. 3.21. Pſal. 101.2. 1 Tim. 4.12. terrifying the ſtubborne, drawing the tender-hearted with the cords of louelove correcting all ſeaſonably and moderately. Fourthly, to giuegive them good example. Fifthly, to Catechize them in the neceſſary grounds of religion; to enquire of their behauiour, both at home and abroad that they may encourage and reproue accordingly.
Q. What is the duty of Schollers?
1 Cor. 12.31 Phil. 4.8. 1 Pet. 2.18.20.A. Firſt, to learne what ſhall be taught them, out of their owne book, the booke of God, and the booke of manners. Secondly, to louelove, reuerence and obey their Maſter in all his iuſt commands. Thirdly, to keepe their Maſters counſell, not tatling abroad what is forbidden. Fourthly, patiently to vndergoe deſerued correction, without murmuring or complaining whē there is no iuſt cauſe.
Q. What is the husbands duty towards his wife?
A. Firſt,Epheſ. 5.25.28.33. to louelove her and manifeſt it by bearing with and paſſing by all infirmities. Secondly,1 Pet. 3.7. to dwell with her as a man of knowledge, inſtructing her in points whereof ſhee is ignorant or doubtfull; protecting her againſt enemies, cheriſhing her as the moſt tender part of himſelfe,1 Tim. 5.8. See my Wedding Ring. prouiding and communicating things neceſſary, wiſely gouerning her and others, that ſhe may hauehave honour as the weaker veſſell; and all this that their prayers be not hindered.
Q. What is the duty of a good wife towards her husband?
A. Firſt,1 Pet. 3.6. Col. 3.18. to acknowledge him as her head and lord, giuing him reuerence accordingly, by her geſture, ſilence, feare to offend, &c. Secondly, to obey him in the Lord, keeping houſe and wiſely diſpenſing what is left to her truſt.Tit 2.4. Thirdly, to cheriſh him in ſickneſſe by attendance, in health by louing behauiour, endeauouring to conforme her ſelfe to his conditions beeing good.1 Pet. 3.4. Fourthly, to keepe her only vntounto him;1 Pet. 3.1, 2, 3, 4, 5, 6. ſhewing no light behauiour, nor frequenting any ſuſpected company, which might ſtirre vp iealouſie. Fifthly, to doe him good and not euill all the dayes of her life;Gen 2.18. both in the things that concerne this and a better life,Prou. 31.10, 11, 12, 13, 14, 15. that if any obey not the word, they may be wonne by the conuerſation of the wiues, &c. the reſt ſee Prou. 31.10, 11, &c.
Q. What is the duty of parents?
Iudges 13.8A. Firſt, to louelove their children. Secondly, carefully to ſee vntounto their ſpirituall eſtate; and ſo to pray for them while they are in the wombe;Pſal. 103.13. to procure for them the ſigne of the couenant,Luke 1.59. and to bring them vp in the feare of God,Prou. 22.6.23.13, 14. catechizing and correcting them by words and blowes ſutable to their age and faults, grieuing and praying for a bleſſing. Thirdly, ſeaſonably and as meanes is offered to prouide things honeſt euen for this life, nouriſhing them,1 Tim. 5.10. bringing them vp in ſome lawfull calling,Epheſ. 6.4. & timely marrying them as the Lord ſhall direct. Fourthly,1 Cor. 7.36. to keepe them from places of danger and lewd company.
Q. What is the duty of children towards their parents?
A. Firſt, to louelove and obey them in the Lord,Col. 3.20. although they be carnall or meane in condition. Secondly, reuerently to ſubmit vntounto them, while they command, inſtruct, correct, &c.Gen. 31.35. Thirdly, to be thankefull vntounto them for their care and paines in our education expreſſing this thankefulneſſe by praying for them,Heb. 12.7. Prou. 23.22.27.10.as they ſhall ſee them ſtand in need, reioycing their hearts, and crowning their heads by our vertuous life; helping them in all their wants according to our power, louing their friends for their ſakes, and defending their honour both in life and death.
Q. What is the duty of Maſters in the Family towards their Seruants?
A. Firſt, to bee alwayes mindfull they themſelues hauehave a Maſter in heauen,Col. 4.1. doing as they would be done vntounto.Iob 31.13. Secondly, hearking to them and reaſoning with them meekely.1 Tim. 3.5. Thirdly, commanding them things lawfull and poſſible. Fourthly, carefully prouiding for the good of their ſoules by teaching them and praying for them; requiring from them no ſeruice on the Lords day, but ſuch as may ſtand with the true ſanctification thereof.Epheſ. 6.9. 2 King 5.13. Fifthly, gouerning them as fellow-ſeruants, children, nay brethren in Chriſt. Sixthly, Rewarding them as the Lord hath bleſt vsus and their ſeruice to vsus (knowing that it is a great bleſſing to hauehave a good ſeruant) paying them their wages duly rather more then leſſe,Gen. 39.5. Iam. 5.4.preferring them as we may, and reſpecting them euer after, kindly. Seuenthly, the laſt,Prou. 17.2. not the leaſt duty, to bee carefull whom they entertaine,Pſal. 101.6. and to keepe no irreligious, incorrigible perſons (enemies to God) long in their family.
Q. What is the duty of ſeruants?
A. Firſt, to ſeat themſelues where they may ſerue God as well as man. Secondly, to feare,1 Cor. 7.21. Mal. 1.6. reuerence and honour their Maſters whether good or bad. Thirdly, to bee content with their wages, not coueting to bee commanders before their time. Fourthly,1 Tim. 26.1. Col. 3.22, 23. humbly to ſubmit to their commands and deſerued correction, without murmuring or anſwering againe.1 Pet. 2.18. Fifthly, to be faithfull, no way waſting their Maſters goods,Tit. 2.9. or divulging ſecrets, and painefull for the good of their Maſters.Gen. 24.12 Sixthly, to pray vntounto the Lord daily to direct, aſſiſt, and bleſſe them about their Maſters buſineſſe. Seuenthly, to bee humble, gentle and ſparing in words.
Q. What ſinnes are hero forbidden?
A. All, which are contrary to the formerly mentioned duties, with all like vntounto them, and all occaſions leading to the diſhonour of our ſelues or others, eſpecially ſuperiours.
Q. What ſinnes are here condemned in Magiſtrates?
A. Firſt, to walke vnworthy of honour, ſordidly, proudly,1 Sam. 15.27. lightly, diſſolutely, &c. Secondly, to gouerne tyrannouſly. Thirdly, to paſſe ſentence partially.2 Kin. 3.14 Fourthly, to correct furiouſly, and for carnall ends.2 King 10.6 Fifthly, to heare or ſee God diſhonoured patiently.
Q. What in Subiects?
An. Firſt, to curſe or riſe vp in their owne thoughts againſt their rulers:Eccl. 10.20. to deſpiſe them in authority by vnreuerent behauiour. Secondly, to diſobey their lawfull commands. Thirdly,Rom. 13.2. to deny their iuſt demands, for their owne maintenance and better ſupport in their places.Matth. 15 6 Fourthly, to reſiſt or murmure againſt their correcting power.Prou. 15.10. Fifthly, to liue vnderunder them and receiue benefit by them,1 Tim. 2.1, 2. without praying and praiſing God for them.
Q. What ſinnes are condemned in Miniſters?
A. Firſt, Symonie (ſo called either from the fact of Symon Magus, Acts 8.18.or the wicked practice of our couetous patrons, who will not preſent till they Seemony) whereby men runne and indirectly purchaſe places for themſelues before they bee called.Cant. 1.6. Ezec. 44.8. 1 Tim 4.12.16. Secondly, careleſſe non-reſidencie, either not teaching or teaching to no purpoſe. Thirdly, euill examples in life and conuerſation, when they are intemperate, irreligious, vncharitable, couetous, &c.
Q. What in the people?
A. Firſt careleſneſſe of them, not weighing much whether they hauehave any or none,Amos 7.12, 13. good or bad; when they are the greateſt bleſſing or iudgement that can befall a people. Secondly, diſobedience and diſreſpect vntounto them:Deut. 18.19. Gal. 6.6. manifeſted by not hearing, not practiſing or not making them partakers of all their temporall good things.
Q. What ſinnes are here condemned in Schoole-maſters?
A. Firſt, diſability. Secondly, imprudencie ſeene either in a neglect of their calling, following it amiſſe or not diſcerning the nature of children. Thirdly, impiety omitting one halfe of their duty, teaching but not correcting, or correcting but not inſtructing them in faith and manners.
Q. What in Schollers?
A. Firſt, idleneſſe and negligence, not hearing what their Maſter teacheth or not caring to learne what they heare. Secondly, diſobedience, not doing what is commanded, or doing it in an vndutifull, vnreuerent manner. Thirdly, repining and murmuring at moderate correction, which is one of Gods ordinances. Fourthly, complaining abroad without cauſe, and hearing their Maſter euill ſpoken of with delight and conſent.
Q. What ſinnes are here condemned in Husbands?
A. Firſt, to hate their Wiues, ſo as to beate them, driue them from bed or board, denie them competent maintenance, according to abilitie.1 Tim. 2.11 1 Pet. 3.7. Secondly, baſely to betray their wiues for gaine. Thirdly, to neglect or omit their inſtruction, either out of ignorance becauſe they cannot, or out of weakeneſſe that they dare not: ſo more wiues periſh, then either ſeruants or children, for want of knowledge.Col. 3.19. 1 Kin. 11.4. Fourthly, furiouſly to rule with a kind of rigorous tyrannie, ſtamping, chaffing, frowning, threatning, as if their wiues were ſlaues. Fifthly, fondly to dote vponupon them, and ſo to become their vnderlings contrarie to the order of nature.
Q. What in wiues?
A. Fi…ſt, to reiect the coniugall yoke put on them by the Lord,1 Tim. 2.11, 12. and to vſurpe vnlawfully and to their owne diſgrace, dominion ouer their Husbands.2 Sam. 6.16 Secondly, not to cheriſh and reuerence their Husbands as the head and chiefeſt part of themſelues. Thirdly, to prouoke them, by words, geſture and doing that in the houſe, which (being of an indifferent nature) they know will be diſpleaſing vntounto them. Fourthly, to hinder them, when as they were appointed to bee helpers: and this may bee done. Firſt,Prou. 7.11, 12. by idleneſſe. Secondly, euill houſewifery within dores, or wanton goſipping abroad. Thirdly, pride, feeding or cloathing themſelues and their children, beyond abilitie and calling.
Q. What ſinnes are here condemned in parents?
A. Firſt, want of naturall affection. Secondly, neglect of education,Rom. 1.31. both in regard of their ſpirituall and temporall eſtate. Thirdly, indulgencie,1 Tim. 5.8. whereby fond parents nouriſh the ſeeds of pride and traine them vp in all idleneſſe and vanitie to the diſhonour of God and their owne griefe.1 Sam. 2.23, 24. Fourthly, to ſend them into places or countries dangerouſly infected, or permit them to ſpend their time in wicked company.Epheſ. 6.4. Fifthly, to hinder and diſcourage them in any pious proceeding, of profeſſion or practice.
Q. What in Children.
A. Firſt, to hate their Parents, curſe or ſtrike them. Secondly, to vncouer their nakedneſſe,Prou. 20.20. and propoſe them to ſcorne and deriſion. Thirdly, to deſpiſe their perſons becauſe of their age or pouertie,Gen. 9.22. Prou. 15.20 30.17.5.12, 13.15.5. or diſobey their commands. Fourthly, to refuſe inſtruction or correction. Fifthly, to be vnthankefull, not praying, releeuing, honouring them eueryevery way. Sixthly, to marry without their knowledge or conſent, &c.
Q. What ſinnes are here condemned in Maſters of Families?
A. Firſt, to forget their Great Maſter in Heauen, a maine occaſion of all rebellion.Pſal. 50.22. Secondly,Pſal. 101.6, 7. to bee careleſſe in the choyce of their ſeruants, retaining eueryevery ragged Ruffian, ſwearer, drunkard, lyer, &c. any that can doe their ſeruice well-a-fine. Thirdly,Deut. 24.14, 15. to tyrannize ouer them and be too hard vntounto them, ſeene in commanding things vnlawfull or aboue their ſtrength;Epheſ. 5.9. requiring much worke, affoording little and heartleſſe meat, grudging to pay wages at the laſt, &c. Fourthly, to let looſe the reines of authority,Prou. 29.19 and permit them to doe what they liſt. Fifthly, to neglect their ſpirituall good while they be with them, and not to further their temporall good when they goe from them.Deut. 15.13, 14.
Q. What in ſeruants?
A. Firſt, a deſperate boldneſſe, aduenturing to liue any where, ſo they may hauehave meat and wages. Secondly, an inward loathing of them, and a careleſneſſe of their credit and welfare with whom they liue; ſeene in ſlothfull idleneſſe, vnskilfulneſſe and vnfaithfulneſſe, taking more vponupon them, then they can doe, waſting their goods, purloyning victuals or cloathes, to pleaſe their idle and vnpleaſant neighbours,Epheſ. 6.5. who ſinne in tempting poore ſeruants to ſuch vngodlineſſe.1 Tim. 6.2. Thirdly, diſobedience to them, which appeares: 1. in deſpiſing them, not ſtanding in awe of them and their words.1 Pet. 2.18. 2. in anſwering againe, repeating their words ſcornefully,Tit. 2.9. pleading for ſome other thing to be done firſt, more neceſſarie as they thinke. 3. in eye-ſeruice only. 4. in divulging ſecrets abroad, to one another when they meete, ſo miſpending precious houres and ſinning againſt God. Fourthly, neglect of prayer and Gods ſeruice; he or ſhee can neuer be a faithfull ſeruant to man, who is vnfaithfull to the Lord. Fifthly, in pride, ſtubborneneſſe and a multitude of words, &c.
Q. Why muſt we be ſo carefull to obſerue all theſe?
A. Firſt, it is for the preſeruation of ciuill ſocieties in being and order. Secondly,Prou. 30.17. eueryevery man deſires to liue long, theſe duties ſeaſonably performed are the meanes vnderunder God. Thirdly, it is very pleaſing vntounto God,Exod. 21.17 he hauing forbidden, threatned and ſeuerely puniſht the contrary: as in Cham, Korah, 2 Kings 2.23, 24. Numb. 16.3.Dathan and Abiram, Elies ſonnes, and thoſe fortie two children which mockt the Prophet, it doth appeare. Fourthly, it is a marke of ſound Grace, when any man knoweth to doe the duties of his place and calling in obedience to God commanding.
Q. What is required in you, that you may endeauour to keepe this Law?
A. Firſt, a reſtoration of the Image of God, defaced by ſinne and Satan.Gen. 1.26. Secondly, vnderſtanding to diſcerne the image of God in all ſuperiours.Matth. 7.12. Thirdly, a ſerious conſideration of the law of nature, to doe as I would be done vntounto, if I were a ſuperiour.1 Theſſ. 5.6. Mat. 26.41. Fourthly, Chriſtian watchfulneſſe ouer my ſelfe, and mine, in that place and calling wherein the Lord hath placed me.