this one day to holy and spirituall exercises Q. Are we so tied in the sixe daies to labour in our calling that we may not in them resort to places where Gods word is preached and taught A. No For the knowledge and seruice of God must chiefly be sought for of vs Mar. 6.33 First seeke the kingdome of God and his righteousnesse saith our Sauiour Christ Wée sée GOD himselfe who gaue this charge to the Israelites commanded also his holy seruice to be performed of them somtime on the sixe daies as namely it may appeare Leuit. 23. and Numb 2. but most plainely in the story of Ester the fourteenth and fifteenth daies of the Moneth Adar with feasting and ioy were kept by Mordecai his commandement no doubt Ester 9.22 their ioy and reioicing was seasoned with thanksgiuing to God for their deliuerance from so imminent danger and is left vnto vs as a patterne to follow in like case and is also obserued of vs on the 5. of Nouember in giuing thankes to our most gracious God who saued vs from the most vnnaturall Gunpowder-Treason And they who in sincerity of heart seeke after the knowledge seruice of God at such times will also the more diligently early or late follow the works of their calling to supply their wants and such faithfull care of seruing GOD shall not want a blessing from God Q. But may a pretence of following such holy exercises be any excuse to such as will perchance bestow a little time that way and then the rest of the day they imploy in idlenesse A. It seemeth there were some such whereof the Apostle admonisheth Timothy 1. Tim. 5.13 and they were young widdowes but Saint Paul liked not of their doings and would not in any wise that such should be tolerated among Christians Q. But what thinke you of these words Sixe dayes shalt thou labour They seeme to be a Commandement and to require the labour of sixe daies euery man in his calling A. They are vnto the godly a toleration or permission to follow their vocation and to worke for the maintenance of themselues and their families But they haue also the force of a commandement to the condemnation of the vngodly that spend their life in loitering and idlenesse and may worke in them a sting of conscience when they shall remember that God saith Sixe dayes shalt thou labour and their own heart telleth them they haue not wrought but loitered For séeing God hath after mans fall set this downe as a Decrée that may not be altered vnlesse we spend our time in some religious exercise as before I sayd In the sweat of thy face thou shalt eat thy bread Gen. 3.19 good and godly is the exhortation that the Apostle maketh to the Thessalonians to worke with their hands as hee also before had commanded them 1. Thes 4.11 that nothing bee lacking to them Verse 12. And iust cause hee hath to giue that heauy charge which hee afterwards giueth vnto them 2. The. 3.10 If there were any that would not worke that he should not eat So hateful is the idle life to God and good men and so vnséemely for any Christian Q The Commandement of God if there were no other thing to moue GODS people to obedience in this thing ought to be sufficient but much the rather seeing God hath dealt with them so fauourably as to haue consideration of their wants that they might haue time to supply them A. There is yet a third reason to moue them then and vs also now to sanctifie the Sabbath in these words But the seuenth day is the Sabbath of the Lord thy God For God challengeth this day as his due and not to be spent but as he appointeth that is in holinesse and sanctification Q. But the seuenth day which is here commanded is not that which now we call the Sabbath day so that it seemeth wee transgresse this Commandement howsoeuer we keepe our Sabbath A. Indéede the day here commanded as that also wherein God rested was the seuenth day of the wéeke and the day that we keepe and indeuour to sanctifie is the first day of the wéek For that seuenth day being ceremoniall and so by the comming of Christ abolished for he was the end and fulfilling of all the ceremoniall Lawe needefull it was that the chiefe and most substanciall end of that ceremonie should bee still retained that is that one day should bee wholly consecrated to Gods seruice And this day which we now solemnize being the first day of the wéeke was vpon good ground thought to be fittest because as God rested the seuenth day from his worke of creation and therefore that day was then thought most conuenient to bee vnto his people a day of rest So Christ rising againe from his worke of redemption vpon the first day of the wéeke the Apostles being directed by the Spirit of God vpon this first day of the wéeke had their holy assemblies as is most plaine Ioh. 20.19.26 Acts 23.7 and in other places and of the worke that Christ wrought in rising againe it is called The Lords day Reu. 1.10 And by this is there as it was fit a difference put betwéene the Sabbath of the Iewes and that which we kéepe Q. Almost in the very beginning of handling this fourth Commandement you sayd that there was a principall end why wee should keepe this day of rest which I think is this that you haue spokē of already the sanctifying it Declare then if there be any other end of keeping the Sabbath though not of such importance as this is A. Moses a true expositor of Gods meaning expresseth it in these words That thy man-seruant and thy mayd may rest as thou dost Deu. 5.14 Not giuing therein liberty to any seruants to rest from bodily labour and spend their time in idlenesse but their rest must be such as their masters rest ought to be a rest from seruile work that they may the more carefully and seriously bend themselues wholly to the sanctifying of that day I am not therefore of that minde that this part of this commandement belongeth to the second table as some thinke but rather that Moses expounding those former words Thou shalt do no work therein c. giueth them to vnderstand that the rest which in these words God commandeth them to giue their seruants must be to that very end that themselues also must rest that is to sanctifie that day And to the end they might more willingly giue this time of holy rest vnto their seruants hee putteth them in minde of their seruitude in Egypt Deut. 5.15 wherein they liued in such thraldome that they could not haue liberty to serue the Lord from which if they acknowledged truly as they ought confessed Gods great goodnesse in that he deliuered them then must they also thinke that their seruants must not alway bee tyed to their worke but that they as
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
to perform this duty Q. Wee haue heard what persons should be furtherers to this worke of sanctifying the Sabbath Now let vs heare what duties are required of vs to the sanctifying thereof A. If wee will holily as wee ought apply our selues to this holy seruice wee must beginne with our selues for vnlesse wee be first sanctified Mat. 7.18 our seruice cannot be holy An euill tree cannot bring forth good fruit saith He that cannot lye The Priests in the Leuiticall Law when they went about that holy seruice that belonged to their office must first themselues bee sanctified Exod. 28.41 And therefore Iosiah that good King minding to haue the feast of the Passeouer kept 2. Chro. 35.6 commanded the Priests to sanctifie themselues for that seruice And God commanded the people of Israel to be sanctified Exod. 19.10 when he appointed to declare to them his Law Good Ezechia therfore intreated God to be mercifull to some that came out of some Tribes of Israel to the feast of the Passeouer that prepared their whole heart to seeke the LORD 2. Chro. 30.19 although they wanted the Legal sanctification This good foundation of sanctifying our selues beeing thus layd all that wee doe will bee better accepted with God Then must wée carefully follow all the holy exercises of that day such as are these hearing of the Word attentiuely and as men greedy to learne Praying to GOD feruently for the assistance of his holy Spirit in all our godly indeuours yeelding to him most hearty thankes for his graces bestowed vpon vs godly conference when wee are out of the Church one with another of the lessons that we haue heard by the Ministery of the Word company with such as can and will instruct vs either by reading to vs good Bookes or by godly talk either of Gods goodnes to our selues or his mercy shewed to others or his fearefull iudgments against the wicked for contempt of Him and his truth or generally of his wonderfull works in creating all things in such order as they are and all for our vse Q. I perceiue they that are sanctified and with sanctified hearts doe keepe the Sabbath day may find much comfort in such holy exercises but how may wee sanctifie our selues A. It is a harder worke then wee are able to performe yet if we heartily call vpon God for his grace intreating Him to worke that in vs which wee of our selues are no way able to doe and then keepe a carefull watch at the dore of our lips that we speake not vnaduisedly and haue a watchfull eye vnto our waies that we walke warily if I say in sincerity of heart wee thus seeke to prepare our selues to sanctifie our selues to this holy rest no doubt God wil giue a blessing to these our good indeuors Q. Alasse then how lamentable is the case of many in our dayes who spend scarcely one hower of the day in the Church and thinke that time also how short soeuer long and tedious But in the Ale-howses or the vngodly feasts and meetings which too many resort vnto they willingly tarry very long yea the whole day seemeth too short when it is bestowed so rebelliously against Gods expresse Cōmandement A. In truth the carelesnesse and supine security of men in these our dayes is much to be pittied wherein many who haue the name of Christians would scorne to be deemed not to be so haue onely heard of GOD and are acquainted with the name of Christ and so by continuall company among Christians haue some generall knowledge of good words but yet are so carelesse to attaine to any true knowledge by the light of Gods word so godlesse and irreligious in prophanation of the Sabbath day so wholy deuoted to such vnchristian méetings and so loose lewd in behauiour when they are there that if any Turkes or Infidels should behold their conuersation at such times they would then detest the very name of Christianity such staines are they to the very profession Q. But God forbid all that resort to such meetings were so vnruly some are more moderate and come but at the intreaty of their friend or for company of their neighbours or fellowes not delighting much in drinking A. True some are more moderate but he that is most moderate if he trust too much in himselfe that he can in such dangerous meetings carry himselfe soberly may soone bee deceiued and therefore may seeme by his ouerboldnesse to tempt God as presuming of his own naturall disposition And let all men assure themselues heereof that God in his iust iudgement forsakes them and leaues them to themselues who contemptuously do breake his Law And therfore if their friend intreat them to disobey Gods Commandement in resorting vpon the Sabbath day to such feasts it is the part of a good Christian rather to moue his friend to detest his wicked prophanation of the Lords Sabbath but in any wise let not the seruant of God consent to his wicked perswasion Exod. 23.2 Thou shalt not follow a multitude to do euill much lesse one seducing friend And since they say they go with their friend and thinke that should serue to make their fault lesse I would all Christians should remember 1. Thes 5.11 their duty is to exhort one another to good and to edifie one another in the things that belong to godlinesse but to suffer thy selfe to be drawne away to wickednesse is a token of great weakenesse and to consent to such perswasion procureth Gods wrath to bee short séeing the godly must abstaine from all shew of euill 1. The. 5.22 and must in all their doings as the third Commandement teacheth glorifie God it is most certaine that the resort to such vngodly méetings vpon the Sabbath day how moderately soeuer they carry themselues is a breach of Gods Commandement and therefore God in his iustice may and will in his good time punish such offenders vnlesse they repent and take a new course Q. What are the reasons whereby the Israelites are mooued to obey this Commandement A. The first reason is the Commandement of God which Moses heere in repeating the Law setteth forth and strengtheneth partly in respect of the authority of the Commander in calling him Lord partly hee allureth them to performe vnto this Commandement willing obedience because he hath many waies declared himselfe to bee their good and gracious God whom they cannot disobey without great note of vnthankfulnes Secondly in giuing them 6. daies to supply all wants of their body and for dispatch of their worldly affaires hee reserueth onely one to be wholy imploied in his honor and seruice the bestowing of which day in such sort as wee ought to doe is also most to our owne good because it is the gaining our soules to God I say by this his large allowance of so many daies for bodily labours they iustly are to be charged with a staine of ingratitude if they willingly giue not
which hée had in his cel Totus in Imaginem eius intentus Being wholly deuoted to her Image thus to say Thou holy Mother of God take care of this thy candle and as I would haue it keep it that it goe not out and so when he had beene away fiue or sixe months at his return hee found the candle burning And there is also another such like tale of a woman that was at great charges to digge a Well and could get no water vntill shee had put an Image into the Wel and then she had plenty of water Acts 5. Much such good stuffe there was in that second Nicen Councell giuing much honour to the Images themselues as if they knew not that olde Verse Hoc Deus est quod Imago docet sed non Deus ipse That which thou seest stand in Gods steed This Image is not God indeed Q. It seemeth then howsoeuer they now would seeme to giue no honour to the Image but to that which is thereby represented yet the contrary appeareth so plainly both by their words and deedes that they must bee holden guiltie of the breach at the least of this part of the Commandement wherin external seruice of Images is forbidden A. You iudge truly And that spirituall worship also which God prohibiteth in this word Thou shalt not serue them they giue to other the Images contrary to this commandement or to the Saints thereby represented to them and that is contrary to the first commandement For if we trust in any thing but in God looking for help from them it is as before is sayd a plaine breach of this commandement Thou shalt haue no other god before mee Q. The Romish teachers make vs beleeue that there is one worship that they giue vnto God another wherewith they honour the Saints and therefore will not confesse themselues to be transgressors either of the first or this second Commandement in worshipping the Saints A. It is true that they speake of two sorts of worships one belonging vnto God another say they may be giuen to the creature the first they call Latria the second Doulia which distinction howsoeuer it may séeme to haue some shew of antiquity yet if it bee truely examined it hath no colour of verity For first the words themselues differ not in signification but both signifie seruice vnlesse Doulia which seruice they reserue for the Saints be more base seruice and therefore more fit to giue to God because reason would wee should more humble and subiect our selues vnto God then to any creature Secondly it is hard for a simple man to put any difference between these two seruices because howsoeuer their teachers say the one seruice belongeth to God the other to Saints yet if thou looke vnto the outward behauiour they are alike to both We knéel to God they to their Saints if not to their Images wee lift vp hands and eyes to God in our prayers so doe they to their Images or to their Saints at the least yea they set lights before them and offer vnto them incense which is more then wee doe to God because hee néedeth it not To be short with greater solemnity by far they obserue their Saints daies then the Lords day So that the seruice to the Saints in outward ceremonies is in euery thing equall to that of Gods with them in some things much greater Q. But in the spirituall honor they tell vs there is great difference For these acknowledge God to be the giuer of all good things As for Saints they make them but Aduocates to God for them A. If this which they say were true yet it were intolerable wrong so to rob Christ of his office For if any man sinne 1. Ioh. 2.1 we haue an Aduocate with the Father euen Iesus Christ the Iust And hee is the propitiation for our sinnes It is he also that is at the right hand of God Rom. 8.34 and maketh request for vs. But they content not themselues thus to rob Christ of his office of mediation but that also they rob God of his glory and that mo wayes then one That appoint to euery Country their peculiar Saint to be as it were their Patron as to England Saint George to Scotland St. Andrew to Spaine St. Iames and to other countries other Saints wherein they imitate the Gentils who had for euery Country and City their seueral gods as Tertullian in his Apologie for Christians and Theodoret writing against the Idolatries of the heathen in his third booke doth charge them Q. It seemeth they haue forgotten that it is God who disposeth of the greatest Monarches at his pleasure and bringeth their kingdomes to an end when hee will If that watchfull keeper of Israel Psal 121.4 who doth neither slumber nor sleepe doe not protect not all the Saints in heauen can worke security and if God be with any Kingdome or Citie or house to defend it not all the powers of the earth nor all the diuels in hel shal any thing annoy it So that the godly may with much ioy comfort say Psal 2.12 Blessed are all they that trust in the Lord And Blessed is the Nation whose God is the Lord Psal 33.12 the people that hee hath chosen for his inheritance But the simple may iudge that without all doubt in this the Romish Church giue that honour to the Saints that belongeth to God onely yea and that in much greater aboundance to them then to God For the seuenth day which God himselfe commanded to be sanctified vnto him which is now vnto vs the Sabbath or the Lords day is nothing so solemnely kept as those Saints dayes are vnlesse they fall vpon the Lords day and then God for their sakes shall bee serued after their best maner not they for his sake But you said that sundrie waies they rob God of his glory I pray you let vs heare more of this A. Praier belongeth to God only first because hee commanded so Call vpon mee in the day of thy trouble Psa 50.15 then also it is a spiritual sacrifice one of them that the Apostle St. Peter speaketh of 1. Pet. 2.5 Wee are saith he a holy Priesthood to offer vp spirituall sacrifices acceptable to GOD by Iesus Christ and sacrifices were not to bée offered to any but to God Thirdly the practice and examples of al the godly whose praiers we read of in the scriptures teach this And the reason is because they did know it was Gods office onely to heare our prayers O thou hearer of praiers sayth Dauid to thee shall all flesh come Psal 65.2 And the Godly confesse that Abraham was ignorant of them and Israel knewe them not yet I hope these were as good Saints as any that the Romish church can affoord vs Thou O Lord say they art our Father and Redeemer Esa 63.16 shewing hereby for what cause they came to God for helpe euen because other
know themselues and holdeth that for a dishonouring of his name whereof they make no reckoning will both charge them and punish them too vnlesse speedily they repent for their grieuous transgressiō Q. You told vs in the beginning that the fourth Commandement if it bee well obserued is a very good meane to instruct vs how wee may performe these duties vnto God and to furder vs in doing the same A. It it most true for it commandeth the sanctifying of the Sabbath that is vpon that day the occupying of our selues about such holy exercises as might rauish our hearts with a consideration of Gods goodnesse towards vs and his wisedome in all his works Q. This Commandement as it is repeated by Moses in the fift of Deuteronomy is this Keep the Sabbath day to sanctifie it as the Lord thy God commanded thee and so forth from the beginning of the 12. verse to the end of the 15. wherein I obserue some things that seem not to belong vnto the first table of the Commandements wherof as yet we speake A. That is truely obserued And for your better vnderstanding of this commaundement you must remember that first the commandement it selfe is giuen in these words Keepe the Sabbath day Then is the chiefe and principall end why it should bee kept mentioned Afterwards the commandement it selfe is explained namely what God requireth of vs or what hee meaneth by these words Keepe the Sabbath In it thou shalt do no maner of worke thou thy son c. And by this occasion is shewed a second end of giuing this Commandement That thy man seruant and thy mayd seruant may rest as well as thou Fourthly diuers reasons are scattered here there in these words some inducing to obedience in respect of the principall end which is the sanctifying of the Sabbath others in regard of the second end of this day of rest for the Sabboth day in the true signification of the word and the day of rest is al one namely that seruants might haue a day of rest as well as their masters Q. That I may particularly bee instructed in this Commandement I pray you first to teach mee the precept it selfe what is thereby meant Thou shalt keepe the day of rest Are all workes forbidden in these words A. The Prophet Moses is informed from God himselfe concerning this point Leuit. 23 8 The seuenth day is a holy conuocation in it thou shalt doe no seruile worke Q. But what are those seruile workes A. The works of euery mans seuerall vocation wherein he is to bestow his labour either for the good of the common-wealth wherein hee liueth or the maintenance of his owne estate and of his family Which workes because they are especially wrought in respect of this present life that here wee liue in comparison of those that aime at the euerlasting life are worthily called seruise because that curse of God belongeth to these our bodily labours In the sweat of thy face shalt thou eate bread Gen. 3.19 vntill thou returne to earth And seruile also they may be called because for the most part they are not wrought with such sincerity respect to Gods glory as they ought but sauor somewhat of our corruption and are too much inthralled to either our gréedy desire to inrich our selues by painful trauel or ambitiously seeking prayse of men or are otherwise sowred with some such leauen and so serue in some part at the least our polluted and naughty affections Q. But being commanded to keep the day of rest we are not forbidden all kind of workes A. No. For there are workes of Religion such as were circumcising the children which if the eight day wherein by Gods Law they were to be circumcised fel vpon the Sabbath was to bee performed without transgression of this Law Ioh. 7.22 as our Sauiour Christ affirmeth And the killing of the Sacrifices vpon the Sabbath day must be done Mat. 12.5 So the paines or labor in comming to Church vpon the Sabbath day is a labour not only lawful but commanded and necessarily required of all Christians as a duety that they must performe Some other are workes of necessity as if an Oxe be fallen into a pit vpon the Sabbath day it is no breach of this Commandement to pull it forth Luke 14.5 But here we must deale wisely and sincerely For if any businesse may without great danger bee put off vntill another time then this is not a work néedfull to be done that day so that euery occasion cannot make a worke of necessitie but only danger of great hurt or losse There are also works of charitie whereof Christ giueth this example Luk. 13.15 Doth not euery one of you loose an Asse or Oxe from the stall and lead him to the water on the Sabbath day Such workes are the visiting of the sicke comforting of them that are in heauinesse and such like works Q. Among the workes of charity many reckon this that they make drinkings gather great companies together vpon the Sabbath day to benefit som poore man as their pretence is may not this be truly accounted among the works of charitie that this day may be performed A. No. For when a worke that seemeth to proceed from a charitable affection toward man is crossed by some commandement of the first table all which belong to the immediate honor of God thou must rather shew thy loue to God then to man And indeed they who will not choose other daies wherein they may performe duties of loue towards their neighbour then that which God appointeth for to honour him in doe plainly shew they loue their owne profit better then either God or their neighbor because they take such time only to do good to their neighbour as God challengeth to be honoured in being loth to leese the work of a day appointed for labour Q. Is there then great necessity in consecrating the Sabbath day to a day of rest A. Very great as may appeare by the charge that is giuen For the word Kéep the Sabbath the word I say vsed in the Hebrew requireth oft a great and diligent care in kéeping that which is there commanded as Deutero 8.11 24.8 1. Kings 2.3 2. Kings 11.5 In all which places and many such like the selfe same word is vsed that here Moses hath to shewe the watchfull care wee should haue to kéepe this day of rest Yea God himselfe in giuing this commandement Exod. 20 giueth it with a memento Remember that thou keepe holy the Sabbath day Remember not onely when it commeth to keepe this day of rest from bodily labour but thinke of it before hand As a wise builder wil prouide his stuffe néedful for his building that when the work is in hand nothing bee wanting Or a discreet Captaine purposing to fight with his enemy will muster his Souldiers appoint his Captaines and Officers furnish them with armour weapons and victuall and all
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
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
heere a peculiar promise belonging to such as honor their Parents A. That disobedient children may know that they who performe not the duty of honour to them who vnder God are authors and gouernors of their life may looke for no promise of long life but rather may feare the shortning of their daies as a punishment due to their disobedience Q. But how is long life promised as a blessing Wee see it is full of miseries wants feares cares and troubles in so much that death is many times rather desired then long life 1. Kings 19 4. Eliah sitting vnder the Iuniper tree desired that hee might dye and sayd It is now enough O Lord take my soule for I am no better then my Fathers A. Long life is not of it selfe a blessing because many times wicked men liue long 1. King 13.11 as the Prophet that deceiued the man of God that came from Iudah 1. Macha 6.16 is said to be old Antiochus liued 149. yeeres but the sinner Esay 65.20 though hee be a hundred yeeres olde shall be accursed Yet because God promiseth long life often as a blessing no doubt it is so vnto his seruants but then he so seasoneth the bitternes of this life with the sweet comfort of his fauour that not onely their dayes are prolonged but also as here Moses saith it goeth well with them wherby it commeth to passe that such doe feele to their vnspeakeable consolation the performance of this promise With length of dayes will I satisfie him I will shew him my saluation Psal 91.16 Q. But how can it be sayd the Lord their God gaue them that Land seeing Ioshua and the Israelites fought many battels Iosh 12.24 so that before they could inioy the land they smote one and thirty Kings A. First when they went to take possession of that Land of promise God made the waters of Iordan miraculously to giue place Iosh 3.17 so as they went ouer dry-shod Iericho the first Cittie that Ioshua did assault had the walles thereof battered with no other engines Iosh 6.16 then the sound of seauen Trumpets made of Rams hornes and the shout of the Israelites When the fiue Kings of the Amorites were discomforted did not God shew that he fought for them the Amorites were put to flight and many were killed in the flight GOD also cast hailestones from heauen vpon them so that moe were slaine so then by the sword And the it might yet more plainly appeare that the Lord tooke their part Ioshu 10. at the Prayer of Ioshua the Sun stood still that they might haue time enough to pursue their enemies And the Israelites being scarce well settled in that promised land of Canaan the Amalekites and Madianites and all they of the East in number like Grass-hoppers gathered together against them Gideon the Captaine of the hoast of Israel onely with three hundred men deuided into three bands set vpon this great multitude in thrée seuerall places euery man hauing a Trumpet and a Pitcher wherein was a Lampe The Israelites sounding their Trumpets and breaking their pitchers holding their Trumpets in their right hands and their Lamps in their left cryed The sword of the Lord and of Gideon and stood in their places so the Lord set euery mans sword vpon his neighbour and vpon all the host So all the host fled Vpon good ground therefore said the Prophet Psal 44.3 They inherited not the Land by their own sword neither did their owne arme saue them but thy right hand O Lord and thine arme and the light of thy countenance because thou didst fauor them Yea God himselfe euen in Ioshua his daies sold his people Iosh 24.12 Not by thy sword or by thy bow didst thou conquer the land of Canaan So that although the people sometime fought yet GOD so miraculously subdued their enemies vnto them that it must needs be confessed that GOD gaue them that Land Q. Now let vs heare somewhat of the sixt Commandement Thou shalt not kill A. The words themselues are a prohibition but out of them we must also gather a Commandement Q. But why are the three first Commandements and this and the rest that follow deliuered negatiuely or prohibiting the thing that is euill rather then commanding that which is good A. Because through the corruption that is in vs wee are so prone and inclining to euill that wee must first learne to eschew euill before wee can apply our selues to doe good we must after the counsell that our Sauiour Christ giueth Mat. 12.33 first make the tree good because Mat. 7.18 an euill tree cannot bring forth good fruit Therefore our Lord God herein teacheth vs where our reformation must begin wee must purge out the olde leauen of sinne that wee may be a new lumpe 1. Cor. 5.7 and for this cause are we forbidden to do that which is sinne that by little and little vnaccustoming our selues from our own waies we may grow and go on forward in newnesse of life Q. But what is forbidden in this Commandement A. First all killing with hand heart or tongue and the things that tend to the hurt of any mans person then also the bereauing him or spoyling of his goods or possessiōs Thirdly the Omission of such duties as tend to the safety or good of other men Q. I desire to heare of these points more particularly and first of killing with the hand A. The killing with the hand is diuersly sometime it is done bluntly without any care to cloake it as Cain killed Habel Ioab Abner and Amasa sometime craftily as Dauid killed Vriah For though he thought the matter was wittily contriued 2. Sam. 11. so as no body could charge him with it yet Nathan the man of GOD told him Thou hast killed Vriah the Hittite with the sword 2. Sam. 12.9 thou hast slaine him with the sword of the children of Ammon Sometime men murder vnder shew of iustice so was Naboth put to death for his Vineyard A fast was proclaimed Naboth accused of blasphemy the accusation prooued and he stoned who could say Achab had any hand in this Yet was the Prophet Eliah sent from God to examine him vpon this interrogatory 1. Kings 21 19. Hast thou killed and also gotten possession A lesson needfull to be learned of many Polititians in these daies who care not by secret practices to take out of the way any that may hinder their proud attempts Yet euen the greatest of them must one day stand giue account of their doings before that iust Iudge to whom no such thing is secret because his Eyes behold their very thoughts and their very intents and all the meanes which they vsed are knowne to him Q. But how may murder be committed with the heart only death not insuing A. Our Sauiour Christ in expounding this very Commandement and reprouing the interpretations of the Scribes and Pharises thereof saith But
I say vnto you Mat. 5.22 whosoeuer is angry with his brother vnaduisedly that is without cause or immoderately vpon small cause shall bee culpable of iudgement And Saint Iohn saith 1. Ioh. 3.15 Whosoeuer hateth his brother is a murtherer Enuy is another bad affection of the heart that wisheth often sometime also practiseth the death of them whose good successe they grieue at as wee see in Cain who killed Habel his brother Gen. 4.5 because God better accepted of Habels sacrifice then of his This enuious heart is a murdering heart and was in the brethren of Ioseph so cruell that they had a purpose to kill him Gen. 37. had not Ruben first and after Iudah perswaded them otherwise And out of these or some one of them groweth a third kind of murdering hearts namely a purpose to execute their malice and mischiefe such as was in those aboue fortie men that had conspired to kill Paul which they could not effect Acts 23. yet murtherers they were because they in heart intended murder And in this sort no doubt many of our Romish-Catholicks who knew in generall that mischiefe was intended on the 5. of Nouember when that most inhumane and sauage purpose that euer was thought vpon should haue been executed and wished in their hearts it might take effect are cruell monstrous murderers And so are many other who since haue been as bloudy-minded nay when are not Papists in these our daies plotting some or other bloudy designes against this State As for murthering with the tongue Mat. 5.22 Christ telleth vs Whosoeuer shal say Foole is worthy to be punished with hell fire teaching thereby that if with vnséemely words we execute the anger that in heart wee haue conceiued we are guilty of breaking this Law Thou shalt not kill Q. But concerning the goods of our neighbour you say this prohibition may be broken A. It is true yet not because hee that robbeth or taketh from a man his riches taketh away his life also but because bringing him to want things necessarie hee maketh his life bitter and vnpleasant in which respect the sonne of Sirach saith Eccle. 34.23 Hee that taketh away his neighbours liuing slayeth him Théeues therefore robbing and stealing are breakers of this Commandement Vsurers that by their biting gaine vndoo them for the most part with whom they deale Other by tedious suites and continual trouble weary poore men out of their liuings and all oppressours Who beat the people to pieces and grind the faces of the poore as Esay speaketh chap. 3.15 that oppresse the poore and destroy the needy as Amos 4.1 chargeth them all such are guilty of breach of this precept Thou shalt not kill Another sort of transgressours of this Law may wéepe and houle as Saint Iames saith and why Iam. 5.4 Behold saith hee the hire of the labourers which haue reaped your fields which is of you kept backe by fraud crieth and the cries of them which haue reaped are entred into the eares of the Lord of hostes God gaue vnto his people a straight charge Leuit. 19.12 The labourers hire shall not remaine with thee all night Deut. 24.14 15. Thou shalt not oppresse thy hired seruant which is poore and needy thou shalt giue him his hire for the day neither shall the Sunne go downe vpon it for he is poore and therwith hee sustaineth his life lest hee crie against thee to the Lord and it bee sin vnto thee The transgression of this Law in this respect is too common Poore men when they haue wrought wasted their strength in working cannot get many times their hire at the wéekes end for their sustenance Yea poore men many times are forced to take it vp in farre worse penniworths then they might haue in the market for ready money A sin euery whit as crying a sin as not paying the reapers hire in due time and a plaine breach of this commandement Take heede then you that haue the labours of many poore men not onely of that woe denounced by Ieremie Iere. 22.13 Woe to him that vseth his neighbour without wages and giueth him nothing for his worke but also of not giuing them their hire in due time to supply their needfull wants take héed I say that not any vnder you keepe backe any thing from them by fraud which S. Iames chargeth them of his time with To be short all kind of cruell dealing is here vtterly forbidden Q. You told vs of three sorts of murder with the hand with the heart and with the tongue Of this last kind of killing I pray you speak somewhat A. First vile and reprochfull spéeches either to a mans face or behind his backe And therefore our Sauiour Christ saith Mat. 5.22 Whosoeuer saith to his brother Racha shall be worthy to be punished by a Councell and whosoeuer shall say Foole shall be worthy to be punished with hel fire by which words his meaning is to teach vs that this commandement Thou shalt not kill is broken by the least signification of our anger vttered by word of mouth but that conuicious and reproachfull termes are a grieuous transgression of this Commandement Q. Are there any other kind of words by which we may be thought to kill A. Yes as by reproachfull so also by slanderous words Pro. 22.1 for if a good name is to be chosen aboue great riches as Salomon telleth vs and is better then a good oyntment Eccle. 7.3 as elsewhere he teacheth vs then must the slaundering tongue be a murthering tongue in that it taketh away a mans reputation which is as it were the life of a mans name as well as the hand that taketh away a mans goods should be iudged a murdering hand which is before proued Q. But without danger of breach of Gods law a man may reproue sin and lewd life in another A. Yes and so did Eliah very plainely when hee said to Achab a wicked King of Israel who charged him with troubling Israel 1. King 18.18 I haue not troubled Israel but thou and thy fathers house in that you haue forsaken the commandements of the Lord and thou hast followed Baalim And the Prophet Esay calleth the Princes of Iudah Princes of Sodome Esay 1.10 and that people who iudged themselues a very holy and religious people the people of Gomorrah Yea it is the duty of Pastors and Ministers now as in times past it was of the Prophets to tell Gods people of their sins Leuit. 19.17 Thou shalt not hate thy brother in thine heart but thou shalt plainely rebuke thy neighbour and suffer him not to sinne as also S. Paul willeth Gal. 6.1 But there is great difference betweene slaundering or reproaching which is heere condemned and this Christian reprehension much commended to vs by Christ and his Apostles First in the roote for that springeth from the bad affection of a cankred heart Secondly in the