words of the Apostle are herein so plaine and pregnant yea it is a duty generally to be performed for all not onely our superiours but also for inferiors Q. Samuel told the people when they would needes haue a king 1. Sam. 8.11.22 in a manner whether God would or not that their king would take their sons and appoint them to his Chariots and to be his horsemen and some to runne before his Chariots and to bee Captains meaning that they would make them to venture their liues in the warres as also many examples in the Scriptures doe teach For Dauid Asa Iehosaphat and other good Kings when they needed chose Souldiers from among the people for the defence of them and their Realme This I take is one point of obedience that we must performe to kings A. It is so and was very willingly yeelded vnto by the people of God Iosh 1.11 And Captaine Ioshua commanded the people to prepare victuals for after three dayes they should go and take possession of the Land of Canaan which they could not get but by battell Also hee put the Rubenites Gadites and the halfe Tribe of Manasseh of the charge that Moses gaue them not to rest when they came to their possession but to helpe their brethren to conquer the Land and they willingly obeyed verse 13.16 because they knew it was a duty which they ought to Ioshua who was then in stead of their king to them and so they went and came not to their own possessions vntil Ioshua sent them away chap. 22. Q. Is there an honour also due to the Ministers of Gods word A. Yes vnto them as to Parents and gouernours obedience must bee giuen Heb. 13.17 Obey them that haue the ouersight of you and submit your selues For they watch for your soules as they that must giue accounts that they may do it with ioy Q. Wherein consisteth this obedience to the Ministers of the word Parents command or aduise their children and as hath been sayd they must therein be obeyed Gouernors likewise haue their commandements and their lawes which wee may not transgresse But what commandements hath the Minister of the Word to charge vs with A. Such as are I will not say as needfull but indeed more necessarie then any other For if that which he commandeth be obeyed neither Parents nor Gouernours shall want their due but shall most reuerently bee honoured Hee is a messenger from GOD the Commandements which hee bringeth if he be faithfull in his Ministerie are from that great Commander whose Lawes are directions to Parents and Children Kings and Subiects Masters and Seruants yea to all sorts sexes and states that are they belong not onely to this present life but teach vs how to attaine to the life that lasteth alwaies To be short this office is to beate downe by threatnings out of Gods Law the proud and haughtie hearts to comfort with the sweet promises of the Gospell the consciences burthened with sinne to breake the Bread of Life to the hungry and as faithfull stewards to giue to euery one their portion in due season the Apostle therefore not without great cause admonisheth that we haue them in singular loue 1. Thes 5.13 for their workes sake Q. I see then gouernours and Parents and all superiours are in regard of their superiority Gods Images and therefore as his deputies must bee honoured and those sparks of Gods Maiesty that shine in them as Gouernours must bee reuerenced but the chiefe honour that can bee done to the Minister is the obedience to his Word and hee is to bee accounted of as Gods messenger who is sent to teach Gods will therefore his office is highly to be esteemed of and hee in doing his office is to bee heard his words to bee receiued with reuerence that they being printed in our heart may also by Gods good grace work in vs newnesse of life and a godly reformation But is there no other duty to bee performed to our Ministers 1. Tim. 5.18 A. Yes as in other callings so in this too The workeman is worthy of his wages as the Apostle Saint Paul taught vs who also learned that lesson of our Sauiour Christ Mat. 10.10 Gal. 6.6 therefore the same Apostle thus exhorteth Let him who is taught in the word make him who hath taught him partaker of all his goods 1. Cor. 9.11 If wee haue sowne vnto you spirituall things is it a great thing if we reape your carnall things Nay he plainely affirmeth that if the Gentiles be made partakers of the spirituall things of Gods people their duty is to minister to them in carnall things Q. This is a lesson very needfull to bee taught in many places of this Realme where very small pensions are appointed to the Minister of the Word and that causeth small teaching of the people in such places though for the most part the number of the people where is least maintenance is very great Yea and where there is by law reasonable maintenance established for the Minister of the Word yet the hearts of many of the people are not open enough to part from that which they ought to giue both by Gods Law and mans For howsoeuer tythes are due whether by Gods Law or not to the Minister yet that beeing appointed for his maintenance then Gods Law commandeth that euery man should haue his due But many of vs may iustly take vp the complaint of the Prophet or rather accuse the wrongfull dealing of the people as hee did in his dayes when hee charged thē to say for their deeds proclaimed it The Table of the Lord is not to be regarded Mal. 1.7 And then sheweth that they offered the lame the blind the sick in sacrifice So there are too many that think this is to much or too good for the Parson therefore they lesson or change to worse their tithes according to their greedy humor not caring in the meane time how much they diminish their pastours maintenance nor how like theeues as they are they robbe him of his due Well honour obedience and maintenance are the ministers due But what if the people bee not obedient to his doctrine what danger may follow therevpon A. Very great Luk. 10.16 for hee that heareth you saith Christ heareth mee and hee that despiseth you despiseth mee and hee that despiseth mee despiseth him that sent mee Is it not a dangerous thing to despise God as the despisers of the preaching of the Word are here said to doe Yea the very dust of the Apostles feet which they shake off when their word is not receiued Mat. 10.14 shall bee a witnesse against the contemners and the wrath of God is so heauy against despisers of the Word that it shall be easier for Sodome and Gomorrah at the day of Iudgement then for them verse 15 most miserable therefore is the estate of all such how great soeuer they bee who in these our
What are the duties of Pastors to their flocke A. Saint Peter setteth out their duties thus The Elders which are among you I beseech 1. Pet. 5.1.2 which am also an Elder feed the flocke of God which dependeth vpon you caring for it not by constraint but willingly not for filthy lucre but with a ready mind Now this feeding must be partly by doctrine and instruction partly by example of life and conuersation Q. By doctrine you mean not only deliuering of godly lessons but also exhortation admonition reprehension commination and all such means whereby godly lessons may be applyed to the people A. It is very true And all these things must be done according to that rule If any man speak 1. Pet. 4.11 let him talke as the words of God Keepe the true patterne of wholsome words saith S. Paul teaching Timothy how he shuld feed with the word the flocke of God 2. Tim. 1.23 The same Apostle also moueth Timothy 1. Tim. 4.12 to be vnto them which beléeue an ensample in word in conuersation in loue in spirit in faith and in purenes And he thus chargeth Titus Aboue all things shew thy selfe an ensample of good workes with vncorrupt doctrine Tit. 2.7 with grauity integrity But because al the food that man can giue either by words or déeds wil nothing nourish the Soules of the people vnlesse our gracious GOD giue a blessing therewithall a faithfull Pastor will carefully follow the Pastor-like patterne that Paul setteth before him in many places and namely writing to the Ephesians when hee assureth them Eph. 1.16 17 that he maketh mētion of them in his prayers that God would giue them his Spirit of wisedome And againe Phil. 1.3 4 I thanke my God hauing you in perfect memory alwaies in all my prayers for al you praying with gladnesse For Prayer of the Righteous S. Iames telleth vs auaileth much Iam. 5.16 if it be feruent to drawe downe from heauen a blessing vpon the people for whom the faithfull Pastor is an humble suter This duty because in a Minister it is so necessary both for himselfe that God wil giue him wisdome and vtterance and for his people that God will giue them attentiue eares to heare and faithfull harts to receiue the Word I could not but mention it in this place although I said before in speaking of the duties of Gouernours that all superiours and inferiours must offer this sacrifice of Prayer one for another Q. Now let vs heare somewhat of such duties as masters owe to their seruants A. Out of that which hath beene sayd of the duty of Gouernours toward them ouer whom they are set that may well be gathered For euery houshold is a little Common-wealth as a Common-wealth is as it were a vniuersall houshold So that to traine them vp in godlinesse and to be watchfull ouer them for their honest peaceable liuing among themselues and their faithfull discharge of their duty should be the chiefe care of the Masters And as old men haue honour due to them in respect of their age so must they take good héed that they giue no ill example to the younger by staining their gray haires with lewdnesse of life Col. 3.19 and in a word Husbands must loue their wiues and not be bitter vnto them 1. Pet. 3.7 And dwell with them as men of knowledge ruling them with discretion and kind behauiour not with cruelty or bitternesse Q. Now that wee haue heard of the reciprocall duties of superiours and inferiours and that a great piece of duty that inferiours owe to superiours consisteth of obedience It is I thinke very needfull to inquire whether Parents Princes Pastors or Masters must in all things bee obeyed For it is plaine Dan. 3. that the three children obeyed not the Kings Commandement for they would not worship the golden Image and that which they did therein GOD deliuering them so miraculously from the fiercenesse of the fire did well approue and the Apostles being commanded to preach no more in the Name of IESVS sayd plainely Acts 5.29 Wee ought rather to obey God then man and preached Christ not regarding the commandement of their gouernors A. As it is reason that the Prince should rather be obeyed then the Master so is it our dutie rather to serue the Commander of all Princes and Potentates then any Prince or Magistrate whatsoeuer Q. May Subiects then if Princes command things which they thinke vnlawfull repine and murmure May they as our new masters of Rome now teach vs the Iesuites those bloudy politicians rebell depose and kill them A. In deed so they teach and so they indeuor to practise too but God forbid wee should not detest their wicked doctrine and doings heerein let vs leaue such Atheisticall axiomes to the wooers of that purple harlot drunken with the bloud of the Saints Apoc. 17.6 who care not what Countries and Kingdomes they ruinate so they may haue any hope to effect their sauage designes but in all vnlawfull commandements wee obey God in not obeying them and we obey men in patient induring their punishments rather then wee would doe that which God forbiddeth Neither are wee to stir vp mutinies or incite to rebellions as the popish Clergie doth continually but the weapons wherewith wee must resist the violence of vngodly Princes when they command vnlawfull things are first Patience whereby sometime euen sauage Natures are tamed and Prayer both that God wil giue vs strength to continue in his holy obedience and that he would mitigate the rage of all such cruell persecuters Q. What reasons doth Moses in repeating this Law vse to induce our corrupt nature to obey A. Two the first in respect of the Commandement which should be of great force to such as account themselues to be the seruants of God For if mens Commandements be obeyed though wee are not sure alwaies wee do well in obeying them how much more must wee frame our selues to do what the Lord our God commandeth in which there can bee no danger of sinning The second in respect of the good that GODS people should get thereby For as the Israelites now ready to take possession of the land of promise are warned that if they will long inioy that land and prosper therin they be obedient to their Parents so if wee will long and happily haue vse of Gods temporall blessings wée must truly yeeld this obedience to our Parents whether by nature as Father and Mother or by calling as Gouernours Pastors and Masters or by age as old men that they may be mooued by such our dutifull carriage toward them to pray vnto God for continuance of his fauour toward vs. Q. But because this promise is sometime more generall vnto all obedience Deut. 32.47 as By this word you shall prolong your dayes 1. King 3.14 and to Salomon If thou walk in my Commandements I will prolong thy dayes Why is it
manner of reprehending for it is done sharply and with bitternesse Thirdly in the end which is the discredit and disgrace of them whom wee reproue or slander But that godly and Christian reprehension riseth from a charitable and louing affection and concerning the manner is done in the spirit of méekenes and the end is the reforming of our brother Q. But this sinne of slandering I would iudge rather to bee against the ninth Commandement A. This sinne of slandering is a transgression against two Commandements at the least howsoeuer it bée true or false that a man reporteth to the hurt of his neighbors good name because hee doth it of an vncharitable mind hee is a transgressour of this sixt Commandement But if the reports be vntrue whether deuised by them which do so report them or that they haue heard them of others and without consideration haue rashly published that to the discredit of another therein they sinne against the ninth commandement And because they in so dooing steale away their neighbors credit which is much déerer to a well minded man then much wealth and the losse thereof he estéemeth greater then of worldly goods such men are also guilty of breach of the eight Commaundement Thou shalt not steale Q. You haue told vs of many waies whereby this precept may be broken by doing either against the person of anyman or against his goods or name but how by omission of duties do men transgresse A. There are certaine particular duties belonging to particular callings certaine duties generall belonging to all And these particular duties are diuers also some beeing helpes vnto eternall life some for the maintenance of this our present temporall being here And first to speake of that which should especially bee cared for If the Ministers of the Word doe not in some measure their duty in admonishing the people of ther danger they are in by reason of their sin they breake this Commandement Thou shalt dye the death saith God to Ezechiel if thou doe not speake and admonish Ezec. 33.8 the wicked of his way that wicked man shall dye for his iniquity but his blud wil I require at thy hand S. Paul therfore as he was careful to performe this duty himselfe Act. 20.31 I haue not ceased saith hee day and night with teares for the space of 3. yeeres to admonish you So hee chargeth Timothy to preach the word to bee instant in season and out of season 2. Tim. 4.2 to reproue to rebuke to exhort with all long suffering and doctrine And himselfe feared woe Cor. 9.16 if hee preached not the Gospell Then also Parents masters or dames of families if they omit this dutie in vsing all good means to bring their children and seruants to the knowledge and feare of God and doe not seeke to whet the word of God vnto them by carefull and often putting them in mind thereof as Moses chargeth the Israelites to doe Deu. 6.7 by omission of this duty they are found transgressors of this Lawe Magistrates should by due punishments represse bloudshed and all disorders in the Common-wealth for to that end were punishments commanded So thou shalt take away euill from among you saith Moses that all Israel may heare it and feare Deut. 21.21 speaking of disobedient children commaunding that they should bee stoned to death So that as Pastors and Masters of families in neglecting the duties aboue mentioned put the soules of such as are vnder them in danger of beeing hunger-starued for want of good food so Magistrates omitting their dutie in punishing especially bloudy and cruell offences doe incourage offenders nay strengthen their hands to further mischiefe and by omission of this dutie may make themselues accessaries and partakers of other mens faults Moreouer if a man hath an Oxe that hath vsed to gore and the owner is acquainted therewith and knoweth that he is a dangerous beast and doth not prouide for the safety of other if that beast kill man or woman the owner of that Oxe shall bee put to death as guilty of the murther because hee had not due care of his neighbours life If a man digge a pit or Well and a beast fall into it and dye hee that digged the pit must pay for the beast that is dead by that meanes If an Oxe that vsed to push kill another Oxe his owner if hee knew he vsed to push or gore must make restitution Exod. 21 These lawes being set downe teach vs that we must not omit a care of our neighbours life or good whereby mans life must in some good sort be maintained Lastly the omission of those duties which our Sauior Christ speaketh of I was hungry and you gaue me no meate Mat. 25 I thirsted you gaue mee no drinke I was a stranger and ye lodged me not c. is a breach also of this Commandement Q. Are all then that seeke to haue their wants in such things supplyed to be releeued for meat drinke or other such like A. I thinke not For the vagrant and wandering persons which with most importunitie seeke for reliefe first leade an idle and therefore an vngodly life for abundance of idlenesse Eze. 16.49 was one of the crying sins of Sodom Secondly they are commonly reported to liue most filthily without feare and shame Thirdly as they are not any members of the common-wealth wherein they liue so they are not belonging to any particular congregation or Church and the most of them scarcely come at any Now for such people so hatefull to God and good men in respect of their lewdnesse to bee fed and clothed wheresoeuer they come is nothing els but to cherish and maintaine them in their wicked course against most Christian and godly lawes Not to relieue their necessity may be thought a want of charity Two things are therefore for reformation of these vnchristian disorders to be wished rather I feare then hoped for The one is the restraint of this rogueing life with all sharpnesse the other diligent and carefull endeuour to set to work such as are able or els let not him eat that will not labour 2. Thes 3.10 and prouision for maintenance of the impotent And how vnwilling soeuer these vagrants are to be tyed to one place and thereby doe much hinder the execution of our godly lawes yet were it the part of them to whom authority is committed to combine themselues together to put in practice such Christian lawes tending so much to abandon lewdnesse and idlenesse of life and to doe it with resolution not to be daunted or discouraged for any paines And thus much of the omission of dueties whereby we may bee made transgressors of this now Q. Hitherto you haue spoken of the prohibition it now remaineth that you speake of the Commandement A. Christ who is the best Interpreter of this law and of all the commandements of the second Table saith loue is commanded in them all Thou shalt loue
him Q. We learne then that this Commandement may be broken by swearing either falsly or vainly by talking of Gods workes vnreuerently by vowing or promising to God not caring to performe the same by inconsiderate wishes and wandring praiers and lastly by making profession of seruing God when wee serue our owne lusts sinne or Sathan A. It is true But one thing I had almost forgotten For wée dishonour Gods Name not onely in our wandring prayers as is before sayd but also in praying to him for things vnseemly or that against our enemies hee would bee an executioner of our wrath In all these or such like requests we dishonour the name of the Lord our God And also in oathes besides false and vaine swearing already prooued to be against this Commandement it is a great dishonor to Gods Name to match him with any other in swearing or any other seruice of GOD as Gods people did for which GOD by his Prophet threatneth to destroy the land and to cut off the people and the beasts the birdes and the fishes also and this séemeth to be a great cause of that generall destruction because they did worship and sweare by God Zeph. 1.5 and by Malcham For our great and mighty God who gouerneth all things as he will scorneth so vnequally to be matched with Idols or any creatures Q. Now besides all these transgressions of this Commandement we read that God very often findeth fault with false prophets that came in his Name when hee sent them not spoke in his name when hee bid them not and made the people beleeue they were his true Messengers yet were nothing lesse Did not such take the name of the Lord in vaine A. Certainly they did So that as by that which hath formerly bin said we haue learned how euery man may transgresse this Lawe so here we are taught how these in their particular function do grieuously and very dangerously for other breake this Commandement And herein do all popish and other false Teachers wickedly offend in that they vaunt themselues as messengers from God to teach his truth when they speak of nothing but their owne fancies and mens traditions vnlesse as gracelesse murderers will cast Sugar vpon poison to deceiue him that eateth it so they now and then alleage somewhat out of Scriptures to make their hearers beleeue that al that they deliuer is like that when their doctrine and Gods word in his booke deliuered are no more like then night to day darknesse to light or Antichrist to Christ And thus much for this third Commandement I meane for the things prohibited therein Q. But what is required in this Commandement that we should do A. He who will not that wée dishonour his name would haue vs occupied in sanctifying the same For as Christ saith Mat 12.30 Hee that is not with mee is against mee and hee who gathereth not scattereth So hee who honoureth not GOD dishonoureth him whensoeuer occasion is giuen to honour him in that hee omitteth that dutie And therefore Moses though hee did not any thing whereby God might be dishonoured yet is charged not to haue honoured God because when oportunity serued with assured faith in Gods power and mercie he commanded not the Rocke to send forth water Exod. 17.6 as sometime before hee had done Because saith God ye beleeued not me Num. 20 12. to sanctifie mee before the Children of Israel therefore yee shall not bring this Congregation into the land which I haue giuen them And God accounted this such a dishonour to him Deut. 3.25 that though Moses praied God that hee might goe in and see that good land beyond Iordan Yet God would not heare his praier for that thing verse 26. Q. It appeareth then that this prohibiting or forbidding to dishonour Gods name doth necessarily containe in it a commandement to honour the same and that worthily For the honouring of his Name is the first thing that our Sauiour Christ hath taught vs to begge of God in that forme of prayer which he hath taught vs which we call the Lords Prayer Therefore as you haue taught vs how his Name may be in diuers sorts or many waies dishonoured so let vs heare how wee may apply our selues to honour the same A. First if we do the contrary to those things whereby Gods name is dishonoured As if taking his name in swearing we sweare alwaies truly and in iudgement or for deciding of controuersies of weight or importance if wee thinke or speake of his workes reuerently if wée performe the holy meanes which wee haue promised in our hearts to vse to furder vs in his seruice if in our short and ordinary wishes or solemne prayers wee with feare and reuerence sue to God seriously lastly if our outward profession of religion bee ioined with care and indeuour to serue God truly and walke worthy of our calling by these meanes we shall rightly performe this holy seruice Q. Are there not some particular or speciall obseruations which if wee follow we may more religiously apply our selues to all these duties before mentioned A. Yes verily and briefly they are these A diligent hearing or reading of Gods word For without it wée are like men that haue a desire to worke and will be doing somewhat but in the darke night when through want of light they know not whether it be right or wrong good or euil that were in Therefore that in all our doings and sufferings God may bee glorified Rom. 15.5 wee must pray to the God of patience as S. Paul calleth him that hee will giue vnto vs Phil. 1.29 not to beleeue only but to suffer also for Christs sake 1. Cor. 6.20 So shall we glorifie God in our bodie and in our Spirit as St. Paul willeth Q. What is meant by the words following For the Lord will not hold him guiltlesse that taketh his name in vaine A. God thereby moueth this people to take heed that they offend not against this lawe For many go forwards in their sinnes rashly thinking that as man doth not so God cannot espy or at the least doth not see their wickednesse or if he see yet he regardeth it not or that hee will not punish or that he is not of power sufficient For what is so absurd that vngodly men will not surmise to flatter themselues in their owne waies therefore God heere giueth his people to vnderstand that if they prophane his name they prouoke against them the LORD himselfe whose All-séeing Eye beholdeth the very thoughts of the heart and whose Power is infinite and not to bee hindred by any deuice or policie or to be restrained by any strength of man Who if he wher his glittering sword Deu. 32.41 and his hand take hold of iudgement will execute vengeance on his enemies and will reward them that hate him So that howsoeuer they deceiue themselues and plead not guilty yet he who knoweth them better then they
things needfull that when hee goeth to encounter his aduersary there be no want euen so God would haue vs to consider all the weeke before what we haue to doe on the Sabbath day that wee might so dispose of our sixe dayes of work that the seuenth might bee wholly bestowed without any let vpon Gods seruice Q. This Commandement requireth not onely the rest of the masters or chiefe of families but of seruants too that they should not be appointed to any labour that day And therefore they who send their seruants vpon errands vpon such daies which is a sin wherein too many offend transgresse this Commandement They likewise who appoint thē that are vnder them so they worke not their wonted worke to doe other businesse either at home or abroad and thinke they breake not the Sabbath are much deceiued A. It is so Yea God hath such care that seruants shuld also rest that day that hee would the cattell should rest lest by any meanes the seruants if the cattel rested not should be constrained to work And that this commandement might more religiously be obserued euē the stranger though hee were not tyed to such lawes as Gods people were yet being then among Gods people might not worke that day lest his example might bee hurtfull or offensiue to other Q. I see then that there must bee rest from our ordinary labour vpon the Sabbath day But is it enough that wee rest from worke is that a sufficient sanctifying that day A. No for the end why we should rest from bodily worke is that wee might be wholy occupied in Sanctifying it and apply our selues to heauenly meditations Q. Then to bee idle is not the rest that is heere commanded much lesse to bestow that day or any part of the Sabbath in excessiue drinking feasting or gaming A. You say truely for the rest from bodily labour is to this end onely that the mind of men being occupied in spirituall and heauenly meditations they might more assuredly inioy that sweet rest and quietnesse of conscience which is that Peace that the world cannot giue Ioh. 14.27 as our blessed Sauiour telleth vs in such sort as he giueth it Q. I pray you then teach vs how wee may sanctifie this day of rest in such sort as that wee may find this heauenly rest A. Wée must vnderstand that this Commandement as it was giuen vnto all that God brought out of the house of bondage euen to Moses and Aaron aswell as to the people so is it generall now and belongeth vnto all states of life to all callings to Men and Women and euery body in his place must seeke to further this worke The Magistrate and the Minister the Pastor and the People the Master and the Seruant must indeauour to helpe forward as the Prophet Zephanie speaketh Chap. 3.9 with one shoulder this sanctifying the day of rest Q. Hath the ciuill Magistrate any thing required at his hands in this sanctifying of the Sabbath but that for his owne selfe and his household hee be carefull to resort to the holy exercises of that day A. Yes he is also bound euen by this Commandement in respect that the talent of gouernment is committed to him from God first to haue a care that good lawes be made against the prophanation of the Sabbath secondly to take order that such Laws be duely executed and punishment inflicted against offenders as Law commandeth Heereof wee haue in Nehemiah a godly patterne for Magistrates who séeing the Sabbath day when the people of the Iewes were returned from the captiuitie of Babylon wickedly prophaned by treading Wine-presses selling Grapes and such like labours earnestly reproued them for it yea and the Magistrates too with these words Nehe. 13.15.17 What euil thing is this that ye do and breake the Sabbath day And the night before the Sabbath he caused the gates of Ierusalem to be shut and set his seruants to watch the gates that none should open the same but they should be kept shut vntill after the Sabbath day so that he kept the Marchants which by their bearing of burthens prophaned the Sabbath day without the walles all night once or twice But seeing them somewhat obstinate and loth to be restrained he also threatned them that if they came any more in such sort to offer such prophanation on the Sabbath day hee would force them by violence to depart By which Story that is left vnto vs as a commendable fact for all Magistrates to imitate wee see how carefull and how earnest Magistrates should bee to shew themselues as the LORD hath appointed them Conseruatours of his Sabbath Q. As for Ministers of the word we know that their vocation is holy and should especially bee directed to the true sanctifying the day of rest A. It is most true that wee haue a holy calling which that wee also should walke in holily it were to bee wished But as this Commandement was giuen to Aaron as well as to Moses or the people so no doubt wee must haue great regard to the sanctifying the Sabbath day and go before other therein our selues I meane and our housholds that by our example other may the rather be moued to this holy rest And besides those duties that God requireth of vs in regard of our generall calling to Christianity wee haue a speciall calling vnto the Ministerie whereby we must striue to the vttermost of our power to call our people to the sanctifying the Sabbath day to teach them how the day is to bee sanctifyed to exhort such as are slack to reproue such as obstinately offend therein and by all extremity that we can to compell men to the sanctifying thereof And wee must do this as God hath inabled vs sincerely and seeking only the glory of GOD not our owne praise or moued by any other corrupt affection if we will truly and effectually teach our people to sanctifie the Lords Sabbath For how much the more zealously and from a sanctified heart the word is deliuered the more powerfully no doubt will it worke a godly reformation Q. Magistrates and Ministers I see must vse their talents of authority and gifts to sanctifie the Sabbath and themselues by their example also must moue other thereto haue not any other charge to helpe forward herein A. All Parents and heads of housholds must further this duty likewise to haue a great care that their children and seruants prophane not the day that God commandeth to bee kept holy Yea one neighbour ought to stir vp another as Gods people did Come Esay 2.3 let vs go vp to the mountaine of the Lord to the house of the God of Iaacob and hee will teach vs his waies and wee will walke in his paths Come let vs go to the Church let vs reuerently heare his word let vs not spend the day in drinking wantonnesse or idlenesse that God bids vs bestow in holinesse yea and seruants and children should frame themselues willingly
well as their masters must be freed from all bodily labour that vpon the Lords day they may serue the Lord. Q. You haue now spoken of the first table of the Commandements I desire also to heare somewhat of the second table that as in the first God hath taught vs how to serue him so wee may likewise learne how to performe our duties to our neighbours A. You say well And you must vnderstand that wee are first taught such duties as inferiours owe to superiours and how superiours must care for such as are vnder them and then other dueties more common one towards another are set downe Q. And why is this Commandement Honour thy Father and Mother set in the first place of the second table A. As in obeying the fourth commandment we haue very good means and great helpes to the performance of the three former euen of whatsoeuer pertaineth to the seruice of God so in kéeping well this first commandement we shall much more readily bée framed to the keeping of all that follow Q. What is then meant by Father and Mother in that Commandement For it is not to be thought that God who giueth a perfect Lawe vnto his people Psal 19.7 Rom. 7.12 the which whosoeuer doth shall liue thereby Gal. 3.12 would leaue vnspoken of any duties that we owe to any A. You say right and therefore vnder the names of Father and Mothers he commandeth all superiours to bee obeied of their inferiors And that is done vpon good ground For the superiors in this their superiority haue a great representation of the power and care that good Parents haue ouer their children As to begin with Kings and Magistrates Xenophon saith that a good King differeth not from a good Father Romulus called his Senators Fathers and Augustus who refused the title of Lord willingly yéelded to bee called The Father of his Countrey As for Pastors or Ministers not onely the Prophets in times past were stiled Fathers 2. King 2.12 and chap. 13.14 but the Apostle St. Paul calleth himselfe father of Timothy Titus Onesimus And St. Peter calleth Marke his sonne 1. Pet. 5.13 And St. Paul yeeldeth a reason to the Corinthians why Teachers are Fathers to them whom they teach 2. Cor. 4.15 For in Christ Iesus I haue begotten you through the Gospell Therefore also the name of spirituall or ghostly Father is giuen vnto Pastors And masters towards their seruants supply the roome of Fathers in bringing them vp in the feare of God or at the least so they ought to do therefore are called Patres familias Fathers of housholds Naamans seruant therefore aduising his master to follow the Prophets commandement in washing in Iorden 7. times sayd thus Father if the Prophet 2. King 5.13 had commaunded thee a great thing wouldest thou not haue done it So we see that by this word Father may well be vnderstood Kings and Magistrates Pastors and Masters and that to all these honour is due and here commanded Q. What is meant by this word honour A. First it teacheth vs that such dutie as wée owe to superiours must willingly be performed For honour is a reuerent affection imprinted in our hearts toward others without forcing or constraint without which affection of the minde the outward shewe is scarce a shadow of honour and is many times done by cap and courtesie or such outward reuerence to them who are contemned and scorned of them that doe it So did the Gouerners souldiers to Christ putting vpon him a skarlet robe and vpon his head a crown of thorns and in his right hand a Reed for a Scepter Then they bowed their knées before him and mocked him saying Mat. 27.29 God saue thee King of the Iewes Then also that which here is called honour is elsewhere expressed by the name of feare Yee shall feare Leuit. 19.3 euery man his mother and his father Q. Why is the mother named in these words before the father A. Because through the greater familiarity that the mother hath commonly with the children they becom lesse awfull to their children for such is our natural corruption that where we haue any hope of liberty wee will too readily séeke for more then wee should haue or can well vse Therfore lest this our badde inclination should too much abuse the mothers facility it is in this commandement especially prouided that the mother be feared and that wee should haue a speciall regard thereof the Mother is first named as the Parent that is in greatest danger to bee wronged and to haue her due honour taken from her Q. This honor then that inferiors owe to their superiors because it is also called feare as you haue taught seemeth to bee nothing els but a reuerent respect vnto our betters and that child-like feare which the Scriptures teach Psal 111.10 to be the beginning of wisedome if it be the feare of the Lord. And likewise no doubt this feare or reuerent respect of our betters frameth vs also more sincerely to perform all duties vnto them But as you haue taught what persons are to bee honoured as Parents Kings and his inferiour Magistrates Ministers and Masters of families and likewise what is meant by this tearme of honour so for my better instruction vouchsafe to handle more particularly the particular duties are due to euery of these A. You must vnderstand that this honour or reuerent feare heere commanded is as it were a roote out of which the seuerall duties to euerie of our superiors doe growe So that where that is truely planted there will bee no want of honour to them to whom honour belongeth And first to begin with Parents who are here expresly named because they were first that among men were honoured and children if they be not too gracelesse haue euen naturally an inclination to reuerence them so that they seeme to bee set as a true patterne of such subiection as becommeth all inferiors to begin I say with Parents and to shew how they of their children must be honoured the wiseman teacheth thus Pro. 23.22 Obey thy Father that hath begotten thee and despise not thy mother when she is old The Apostle also Ephes 6.1 Children obey your Parents in the Lord for that is right Q. Obedience then I see is one of the fruits that spring from honor which is commanded But is it sufficient that children bee obedient when they are commanded A. Nay the very aduice and counsell of Parents should be reuerenced also and is wheresoeuer the true honour towards Parents is seated And so Salomon teacheth My sonne heare thy fathers instruction Pro. 1.8 and forsake not thy mothers teaching Bind them alway vpon thine heart Pro. 6.21 and tye them about thy necke Q. But alas in our wicked dayes wherein wee liue there are too many who little regard either the counsell or commandement of their Parents but the more fatherly and kindly they are dealt withall the more
stubbornly they disobey A. The cause thereof is much in the folly of the Parents who are so tender ouer their children that when they offend they cannot finde in their heart they should be corrected Foolishnes is bound in the heart of a child Pro. 22.15 but the rod of correction shall driue it away from him Pro. 23.14 Thou shalt smite the child with the rod and shalt deliuer his soule from hell But if in their youth they bee not corrected for their disobedience the father and mother shall find them like to trées which béeing but young might bee bowed any way but being come to some growth will by no meanes be bended and so shall know by experience that a dissolute or foolish child is the calamity of his father Pro. 19.13 Q. If wee obey and harken to the Commandements and follow the aduice of our Parents haue we then discharged all the dutie that this Commandement requireth A. No For children must furder haue a continuall care euery way to be a stay comfort to their Parents if by their strength they may helpe their weaknesse if by their sight they may guide their blindnesse if by their wealth they may supply their want if by their knowledge they may reforme their ignorance if by their paines they may ease them of trauell to be short if their place their credit or reputation their acquaintance or any other meane that they haue may doe them good they must by all such means which they haue testifie their honour to their Parents A notable example wee haue in Ioseph who did euery way honour his father Iaacob Acts 7.14 and relieued him and his family in number 75. when there was a great dearth in the land Therfore the son of Sirach thus exhorteth My sonne helpe thy father in his age Eccles 3.13 14. and greeue him not so long as he liueth if his vnderstanding faile haue patience with him and despise him not when thou art in thy full strength And Christ reprooueth the Scribes and Pharises because that vnder colour of their blind deuotion they hindered children from performing this honour Mat. 15.4 5 6. Q. But Christ hath commaunded Call no man father vpon the earth for there is but one Mat. 15.9 your Father which is in heauen How can wee keepe this precept of our Sauiour Christ and not breake this Commandement Honour thy father and thy mother A. The words of our Sauiour Christ are not simply to be vnderstood but comparatiuely as if he had sayd If the question be Mat. 10.37 whether thy heart shall bee more tied to God or to thy earthly father thou must without all doubting or cōsultation wholy addict thy self to thy heauenly Father For He that loueth father or mother more then me saith Christ is not worthy of me he that loueth son or daughter more then me is not worthy of me Yea in another place hee wils that we hate all these things yea and our life also or els we cannot be his disciples In all which Luke 14.26 Christ teacheth vs to honour our father but so as we obey God to loue him that begate vs but yet more to loue him that made vs. He would haue vs to distinguish aright betweene the loue that wee owe to God which must be with all our heart and soule and minde and with whatsoeuer wee haue and the loue to Parents which is thus limited that it must bee in the Lord that our obedience also may be framed accordingly Q. How children should honour their Parents we haue now heard But what honour is due to Princes Magistrates A. Such like as to Parents For as Parents are ouer their children so are Kings and Magistrates ouer their subiects and such as are vnder their charge St. Paul giueth therefore charge vnto Titus thus Put them in remembrance with whō thou art and whom thou hast a charge of that they bee subiect to principalities and powers Tit. 3.1 and that they bee obedient Bee yee subiect to euery ordinance of man for the Lords sake whether it be vnto the King as vnto the superiour or vnto gouernors as vnto them that are sent of him 1. Pet. 2.13 14. saith S. Peter And S. Paul writing to the Romans willeth Rom. 13.1 that Euery soule be subiect to the higher powers Not only for feare of wrath but for conscience sake Ver. 5. So that this obedience must be heartie and not in shew only but from the very soule and inward man and that not for feare but for conscience sake because God hath appointed vs vnder them and them ouer vs. Q. To performe the honour commanded what other thing besides obedience is required of vs to doe to Princes and Magistrates A. We must afford them maintenance fit both for their estate and for the defence of the Common-wealth when néed shall be The Apostle yéeldeth this reason to make them of his time more willingly to giue such aid For they are Gods Ministers Rom. 31.6 applying themselues for the same thing that is for incouragement of the godly and the repressing of euill whereof he wrot Ver. 4. And therupon he groundeth this exhortation Giue to all men their dutie tribute to whom tribute custome to whom custome feare to whom feare honour to whom honor is due Verse 7. If Paul would haue Princes and Magistrates in those dayes obeyed honoured and maintained when they were enemies to the Gospell how much more now when they maintaine the Gospell should al such dues be performed to them Q. Doth this Commandement require yet any further duty to bee performed to them that are our gouernours A. Yes wee are willed also to pray for them 1. Tim. 2.1 2. I exhort saith Saint Paul first of all that prayers supplications intercessions and giuing of thankes bee made for all men For kings and for all that are in authority that wee may lead a peaceable and quiet life in al godlinesse and honesty Ieremy also exhorted the Iewes who had very stubbornely opposed themselues against the correcting hand of God and sought al waies that they could deuise not to serue the Babylonians whom God for their sinnes appointed them to serue hee I say exhorteth them that they should pray for the peace of Babylon no doubt also for the peace of the king thereof Nebuchadnezar for in the peace therof saith he shall you haue peace Ier. 29.7 In the twentieth Psalme the people of Israel pray for Dauid their King And in the 72. Psalme Dauid now at the point of death hauing made Salomon King prayeth to GOD for him And this prayer for our gouernours is not the least testimonie of a true affection that we haue to honour them if our prayer for them be feruent neither is this duty to bee performed onely for Princes and gouernours but for Parents also although I thought good especially in this place to speake thereof because the
daies so little regard the Ministerie of the Word as themselues might see if they had grace to marke how often and how fearefully Gods Iudgements are threatned against them that will not hears throughout the Scriptures Q. Let vs now heare what honour seruants owe their masters A. Saint Paul teacheth it plainely Eph. 6.5.6.7 Seruants be obedient vnto your Masters according to the flesh with feare and trembling in singlenesse of your hearts as vnto Christ not with seruice to the eye as men pleasers but as the seruants of Christ doing the will of God from the heart with good will seruing the Lord and not men Which commandement of the Apostle requireth such seruice as is not now commonly done to Masters for it must bee hearty and sincere being more carefull to do the duty of a seruant then to require reward yea striuing rather to deserue well then to aske recompence The Apostle saith it must bee with feare and trembling Saint Peter likewise Seruants 1. Pet. 2.18 bee subiect to your Masters with all feare not that their meaning is that seruants should alwaies be afraid of anger or punishment but their feare should be such as the Wife-man speaketh of Pro. 28.14 Blessed is the man that feareth alwaies that is that alwaies mistrusteth his owne doings that neuer thinketh that he hath serued God sincerely enough but suspecteth his owne waies not wholy to be guyded by Gods Spirit euen so seruants should feare lest they be short in performance of their duty or doing their seruice to be short they should rather feare the Lords Eye then their masters wrath And where this hearty seruice is and so seasoned with feare of Gods All-séeing-Eyes and a true view of our owne vnability to serue so perfectly as wee should there doubtlesse will be a faithfull indeuour to serue truely And such seruants for a good supply of their own wants will carefully intreat the Lord both better to inable them to doe their duty and to giue such blessing to their desire to serue truely as may be to their Masters good Q. But many times Masters are froward and too too rigorous insomuch as such seruice may seeme a very grieuous bondage are such masters to be honoured also A. Saint Peter answereth this question commanding seruants to be subiect to their Masters not onely to the good and courteous but to the froward also For this is thank-worthy 1. Pet. 2.18 if a man for conscience toward God indure griefe suffering wrongfully So that a true Christian seruant must doe his duty towards his Master remembring that so doing he serueth the Lord as Saint Paul in the place alleaged teacheth who howsoeuer their master cannot be pleased yet will take in good part and plentifully reward their faithfull seruice Therfore must seruants striue to bridle herein the corruption of their nature and to serue as S. Paul would haue vs to do al things Phil. 2.14 without murmurings and reasonings for as before I said concerning honouring of Parents so here also and in all duties that wee owe to our superiours an honourable and reuerent affection printed in our hearts towards them must bee the roote from whence true seruice must grow that it may bee willing Q. Besides these superiours that now you haue spoken of there are others also as olde folke husbands Schoolemasters which are accounted superiours to whom also honour belongeth A. Most true concerning aged folke God hath giuen this Commandement Leuit. 19.32 Thou shalt rise vp before the hoare head and honour the person of the old man especially if godlinesse be ioyned with many yéeres then age is a Crowne of glory Pro. 16 3. when it is found in the way of righteousnesse As for Wiues Saint Paul teacheth them obedience Ephe. 5.22 Wiues sub your selues vnto your husbands as vnto the Lord. And that more willingly they might performe this duty he yeeldeth this reason for the Husband is the Wiues head verse 23. Now it were a monstrous thing for the body not to be vnder the head Againe Wiues submit your selues to your Husbands as it is comely in the Lord teaching that it is a foule and vncomely thing if the wife bee not in subiection to the husband And for the comfort of all inferiours wée must note that they must be subiect vnto the Lord and for the Lords sake as is to bee séene in the subiection of children subiects and seruants that their mind beeing still fastened vpon their heauenly rather then vpon their earthly Master or Husband they may with lesse griefe beare the yoke of obedience Yea Schollers if they knew what good they get by their Schoolemasters who traine them vp in knowledge and lay in them the very ground-worke of Learning whereby they are made fit to serue most profitably in the Church or Common-wealth willingly also would confesse that they should defraud them of their due if they doe not honour and reuerence them Q. We haue now heard of the honour that inferiors owe to their superiors whether by nature as Parents or by publike place in the Common-wealth as gouernors or in the Church as Pastors and Ministers or by age as Elders or by voluntary subiection and that either in priuate households as to Husbands or masters of families or to Schoolemasters as profitable to the youths of many places but do not these superiors also owe to their inferiors some duties A. Yes and first to begin with Parents as they of their children must bee honoured so must they also giue cause of honour Parents owe to their children diuers duties wherof some are to be done in the childhood of their children some when they are come to riper age and some at all times must be performed Q. What are Parents bound to do to children in their childhood A. First in their infancy they must haue care that they may haue things necessary for the sustenance of their life when they are not able to helpe themselues and this the fathers and mothers may learne of the beasts of the field and birds of the ayre who leaue not their young ones vntil they be fit to shift for themselues 1. Sam. 1.23 as Anna gaue her childe sucke vntill shee would weine him Secondly when they are come to any vnderstanding they must not prolong the time to instruct them first in the very principles and grounds of Religion For if Thou teach thy childe in the trade of his life Pro. 22.6 when hee is old he will not depart from it And therefore the Apostle admonisheth thus Fathers Ephes 6.4 bring vp your children in instruction and information of the Lord. In the booke of Deuteronomy it is a charge very often giuen vnto Parents to teach their children Gods Law Yea it is worth marking how in all their extraordinary ceremonies or actions the children were instructed what was meant thereby As if the children should inquire when they saw their fathers to eate in
to kill him that would remoue a bounder as Dionys Halicar reporteth lib. 2. Some steale their neighbours money by praising aboue the worth that which they sell and so perswading them the thing is better then it is whether Marchants for their wares or workemen for the worke which they make many times rather to the shew then for the profit of the buyer and to such Merchants the sonne of Sirach addeth Vitailers There are saith he two things Ecclus. 26 39. which I think to be hard perilus A Marchāt cannot lightly keep him from wrong and a Vitler is not without sin Yea the laboring man as it is fil he should haue his wages for his work so if he worke not truely for his wages doth but steale the money of him that set him to worke Hee that is slothfull in his worke Pro. 18.19 is euen the brother of him that is a great waster either of his own if he be slothfull in his own businesse or of his that hires him if he worke for another and so is a breaker of this Law Q. What shall we iudge of them who neuer thinke they haue worke enough for their money but by all meanes they can seek to increase and adde vnto other mens toile Deut. 25.4 A. God thus commandeth Thou shalt not mouzell the Oxe that treadeth out the corne And Salomon telleth vs Pro. 12.10 that A righteous man regardeth the life of his beast to teach vs thereby to be much more merciful vnto men and not to sucke out by too toilesome worke the very life of them that worke for vs as if wee thought men should liue onely to serue our turne But to rehearse all the meanes whereby wee steale from other men their goods and possessions it is impossible and therfore I set this down as a touchstone wherby we may trie whether wee bee faulty or not that whosoeuer séeketh by other mens losse to inrich himselfe is a thiefe and a transgressour of this Commandement And yet there is one thiefe more which because hee first beginneth with himselfe stealing first from himselfe I leaue to the last place of this kind of theeues That is the vnthrift that spendeth his Patrimony if hee haue any or whatsoeuer by his hands he getteth if he liue by his occupation or labour in drinking playing or some vnthrifty course so robbing himselfe of the meanes whereby he should liue this I confesse séemes to be but a foolish theefe but a théefe hee is yea and not in robbing himself only for hee robbeth others too For the poorest man if he be maried or kéep a house must thus thinke that which hee getteth his wife and family haue their part therein and so in spending their part hee is a thiefe and robbeth them If he haue Copie-hold or frée land or any inheritance other whom he leaueth behind haue interest therin and so the child vnborne is robbed by such vnthrifts Foolish therefore and false is that which they think and say sometime that they spend nought but their owne For they spend that also that belongeth to their family to their posterity And thus much of thefts that are done or committed Q. Are there also thefts by omission of duties which diuers men according to their seueral callings ought to performe A. Yea diuers And first to begin with the greatest theeues that robbe men of the food of the soule Behold saith the Lord Ier. 23.30 I will come against them which steale my word euery man from his neighbour Now the Pastors that are negligent in teaching are theeues of this sort They also who when they teach or instruct their people beare with mens sinnes and will not tell them of their transgressions as God commandeth his Prophet but will rather seeke to please as the desire of sinners is to sleepe securely in their sinnes Es 30.10 as wée may sée To be short they may truly be sayd to steale Gods words which take them from the eyes and knowledge of men and in stead therof deliuer mens traditions much like the Harlot 1. King 3.20 which rising in the night stole away the liuing childe from the true mother and layd the dead child in the roome of it Next vnto these are Iudges if they iudge not the cause of the Widow and fatherlesse but either for feare dare not or because they fauour great ones that are aduersaries to their cause will not or for any other worldly respect care not to doe speedy right to them as their state requireth and the equitie of their cause should moue them to do This their duty is commonly required of them in the Scriptures so that I néed not bring particulars of that I say herein If a man finde a thing and make not restitution it is sin to him Leuit. 6.3 and therefore a breach of this commandement And because this as all other of the Commandements require loue Thou shalt not see thy brothers Asse or his Oxe fall downe by the way and withdrawe thy selfe Deu. 22.4 but shalt lift him vp with him Yea if thou meet thine enemies Oxe or Asse going astray Exod. 23.4 thou shalt bring him to him again For the omission of such duties is a breach of this lawe Q. Now let vs heare somewhat of the ninth Commandement Thou shalt not beare false witnesse against thy neighbour A. As the last Commandement whereof I haue spoken restraineth our déedes and actions from doing wrong so this teacheth our tongues not to speake any thing whereby our neighbour may be wronged And in effect it requireth that which S. Paul willeth the Ephesians Wherefore cast off lying Ephe. 4.25 and speake euery man the truth vnto his neighbour For he is called Psal 31. The God of truth and loueth truth not in word or shew in the inward affection Psal 51.6 and therefore would haue vs to walke in the truth Q. But being forbid to beare false witnesse against our neighbour may we do it against others whom we call not neighbours as the Iewes thinke it lawfull to take vsury of vs because it is thus prohibited to them Deu. 23.19 Thou shalt not giue to vsurie to thy brother and vs they account not their brethren A. The word neighbour hath that sence in this place which our Sauiour Christ taught the captious expounder of the Lawe in Luke 10.37 as if it had been thus commaunded Thou shalt not beare false witnes against any man Q. Then teach vs I pray you how many waies this lawe may bee transgressed A. Either by ending matters in controuersie betwéen neighbours or by false reports or conceits of others or our selues Q. How in ending controuersies A. Two waies either when matters are ended by daies-men or by lawe Leu. 19.13 For séeing Thou mayst doe no wrong to thy neighbour but must follow Iustice iustly that is Deu. 16.20 in all sincerity I take this to be a good