A Body of Divinity
1. We must be persuaded of God's love to us, and so rest upon him for all we want; being assured, that he both can and will abundantly provide for us here and forever.
2. We are to love him so heartily as to be loath to offend him, and delight to please him in all things.
So much of the Commandment in general: What are we to consider of it in particular?
First, the several branches of it.
Secondly, the helps, and hindrances of the obedience thereof.
What be the several branches of this Precept?
There is here commanded:
1. The having of a God; and herein Religion.
2. The having of one only God and no more; and herein unity.
3. The having of the true God, and none other for our God; and herein truth.
To what end doth God command us to have a God; seeing we cannot choose but have him for our God, whether we will or not?
Because albeit all men of necessity must have a God above them, yet many either know him not, or care not for him; and so make him no God, as much as in them lieth.
What is it then to have a God?
To know and worship such an infinite Nature as hath his being in himself, and giveth being to all other things, wholly to depend upon him, and to yield absolute obedience to his will.
What is it to have no God?
In heart to deny either God himself, or any of his properties, or so to live as if there were no God at all.
What things are to be considered in this first branch of this Commandment?
Such as do concern the faculties of the soul, and the several powers of the inward man; namely, the Understanding, Memory, Will, Affections, and Conscience.
What is the Understanding charged with, in being commanded to have a God?
1. To know God as he hath revealed himself in his Word, and in his Works. 1 Chron. 28. 9. John 17. 3.
2. To acknowledge him to be such an one, as we know him to be.
3. To have faith both in believing the things that are written of him, and applying to ourselves his good promises.
What are we to consider in the knowledge of God?
First, the knowledge of God himself. Secondly, of the things belonging unto him.
Wherein is God himself to be considered?
In the Unity of his Essence; and Trinity of his Persons.
What are the things belonging unto God?
His properties and his actions, whereby only we can know him, his substance being past finding out of man or Angel.
What are his properties?
His Wisdom, Omnipotence, Justice, Goodness, &c. which are in him all essential.
What are his actions?
His determining, and executing of all things.
What are the things forbidden in this Commandment, as repugnant to this knowledge of God?
They either fail in defect, or in excess.
What are those that fail in defect?
1. Ignorance of God, and of his will, which being a breach of God's Commandment, doth therefore deserve damnation, 2 Thes. 1. 8. Hos. 4. 16.
2. Vncapablenesse of knowledge.
3. Atheism, which is a denial of God.
How many sorts of ignorance be there?
Three:
- 1. Simple ignorance, such as children and fools have.
- 2. Wretchlesse ignorance, when a man may learn, and will not.
- 3. Wilfull ignorance, when a man would fain be ignorant of that he knows.
What is that which faileth in excess.
Curious searching into the secrets of God, Deut. 29. 29.
What vice is contrary to that faith which is here commanded?
Infidelity and doubtfulness, Psal. 116. 11.
Hitherto of the Understanding: what is required in the Memory?
The remembrance of God and good things, especially of those which most concern us, and chiefly at that instant, when we should make use of them.
What is the contrary vice?
Forgetfulness.
What is required in the Will?
That we serve God with a perfect heart, and with a willing mind. 1 Chron. 28. 9.
What is the contrary to this?
Vnwillingnesse to good things, principally the best.
What affections be there here ordered?
1. Affiance. 2. Love and Hatred. 3. Fear. 4. Joy and Sorrow.
What are we commanded in regard of the first of these.
To put our whole trust and confidence in God, and continually to depend upon him, Psalm 22. 4, 5, 8, 9. 73. 25. Eph. 4. 14.
What vices are coudemned repugnant to this?
1. In defect, want of dependence upon God, and distrust of his power, mercy, promises, and providences.
2. In excess, presuming of God's mercies, though we live as we list. And tempting him when we so depend upon him, that we neglect the use of the means, which he hath appointed, Matth. 4. 6, 7.
What virtues do arise of this affiance and trust in God?
Patience and Hope.
What is Patience?
That virtue whereby we willingly submit ourselves to the pleasure of God in all things, and with alacrity go through those troubles which he sendeth upon us like obedient children, meekly enduring the correction of our heavenly Father, 1 Sam. 30. 6. Heb. 12. 7, 8, 9. &c.
What vices are condemned as repugnant to Patience?
1. In defect; murmuring and impatiency in grudging to bear whatsoever cross the Lord shall lay upon us.
2. In excess; stupidity in not being touched, nor profiting by the hand of God being laid upon us.
What is Hope?
That virtue whereby we expect all good things from God, and patiently attend for all things that we need at his hands; not only when we have the means, but also when we want all apparent means, (as the Israelites did in the Desert. Yea, when the means seem contrary, as the three companions of Daniel, and Daniel himself did, Dan. 3. 17, 18. and Job professed he would do; I will trust in God, though he kill me, Job 13. 15. Psal. 22. 4, 5. & 57. 7. & 37. 7.
What is contrary to this?
Despair of God's mercies. Gen. 4. 13.
What is required in the affections of Love and Hatred?
First, that we love God above all, and all things that are pleasing unto him.
Secondly, that we hate ungodliness, and everything that God hateth.
Upon what is our love of God grounded?
That we know and believe that he is good, yea the chiefest good, and that we love him above all things, Deut. 6. 5. which is so excellent a virtue that it is accounted the end of the Law.
What contrary vices are here condemned?
Coldnesse of affection towards God, and little love of goodness, of God's Servants and Service.
2 Want of hatred against our own and others sins.
3 Hatred of God and godliness, Psal. 10. 3, 4. Rom. 1. 30.
It is possible that any man should be a hater of God?
None indeed will confess this; yet by this mark he may be known, when he is a despiser of the Worship and Service of God.
And how may one that loveth God be discerned?
When a child doth love his father, his only desire will be to do such things as please his father, and to abstain from those things which might displease him, yea, his chiefest felicity will be, to be always in his favor, and in his presence; and in his absence he will be always thinking and speaking of him. Such then as be the Children of God, by grace, as long as they are absent from their father will talk, and muse, and meditate upon him, in all things they do, they will desire to be well thought of by him, they will be always careful to please him, and by their honest callings to glorify him.
What duties then do arise from the love of God?
1 To love his Word and Commandments, John 14. 15. and ver. 21. 23. Psal. 119. 97.
2 To yield absolute obedience to his whole Will.
3 To bestow all our care, pains and diligence in pleasing him, and so to consecrate ourselves to him, never being weary of his Service.
What vices are repugnant to this?
1 In defect, Profaneness, when a Man is without all care and conscience of glorifying God.
2 In excess, Superstition, when a man would give more Worship unto God then he requireth.
What other duties appertain to the love of God?
1 To esteem of his favor above all things.
2 To give him the praise of all his benefits, bestowed upon ourselves and others, and to be thankful unto him for the same, 1 Thes. 5. 18.
What is contrary to this?
Ingratitude, and unthankfulness unto God, for all his benefits, Romans 1. 21.
Upon what is our fear of God grounded?
Because we know and believe that he is most powerful, and just above all, we stand in such a godly fear, as not to do anything, but that which maketh for his glory, ( Mat. 10. 28. 1 Pet. 1. 17. & 3. 2. Heb. 12. 28. Psal. 103. 13. Isa. 66. 2.) For this is not a servile fear, (whereby one is afraid to be damned) but an awful fear, whereby we are afraid to offend our Maker.
What then is required in this fear?
That we do not the good we do only or principally for fear of danger from men, but for fear of God.
What is the vice contrary to this?
The want of the fear of God, and contempt of his Majesty.
What sin is joined with the want of the fear of God?
Carnal security, whereby a man doth flatter himself in his own estate, be it never so bad.
What virtues arise from the fear of God?
Reverence and Humility.
What is the former?
The Reverence of the Majesty of God, in regard whereof we should carry such an holy shamefastness in all our actions, that no unseemly behavior proceed from us, that may any ways be offensive unto him; Heb. 12. 28. Of which if Men be so careful in the presence of Princes, who are but mortal Men; how much more careful ought we to be thereof in the presence of the Almighty, and most glorious God?
How was this prefigured in the Ceremonial Law?
That when Men would ease themselves (according to the course of nature) they should go without the Hoast, and carry a paddle with them to cover their filth; because, saith the Lord, I am in the midst of you; whereby the filthiness and impurity of the mind was forbidden more then of the body, and the equity hereof reacheth also unto us, Deut. 23. 12, 13, 14.
What is contrary to this Reverence of the Majesty of God?
Irreverence and Prophanenesse of Men to Godward.
What is Humility?
That virtue whereby we account ourselves vile and unworthy of the least of God's mercies, and casting ourselves down before his Majesty do acknowledge our own emptiness of good, and insufficiency in our selves; for so all our behavior should be seasoned with humility.
What sins are repugnant to this virtue?
1 Counterfeit humility, when a man would seem more lowly then he is.
2. Pride, vain glory, and presumption, whereby we boast and glory of ourselves, and our own strength and goodness.
Who are to be accounted proud?
1 They that would be thought to have those good things in them which they want.
2 They that having a little goodness in them, would have it seem greater then it is.
3 They that having any goodnsse in them, do think that it cometh from themselves.
4. They that think they can merit from GOD, and deserve his favor.
What is the godly sorrow which is required in this Commandment?
Spiritual grief and indignation against our own and others transgressions, and also lamenting for the calamities of God's people, private and public, the want of both which is here condemned.
What spiritual joy is there here enjoined?
Ioying in God, rejoicing in all our afflictions, with consideration of the joy prepared for us before the beginning of the world, Luke 1. 47. Rom. 5. 3. James 1. 2. the defect of which spiritual joy is here condemned.
So much of the Affections; what is required of us in respect of our Conscience?
That we live in all good conscience before God, Acts 23. 1. Heb. 13. 8.
What sins are here condemned?
1. Hardness of heart, and benumbedness of conscience.
2. Hellish terros and accusations, proceeding from doing things either without or against the rule of the Word.
So much of the first branch of this Commandment, what is required in the second branch thereof?
Unity in Religion, because we are commanded to have but one God and no more.
What things are required of us that we may come to this unity?
Four principally.
1. An upright and single heart, ready to embrace the true Religion and no other.
2. Constancy and continuance in the truth.
3. A godly courage to stand to the truth, and withstand the enemy.
4. An holy zeal of the glory of God.
What contrary vices are forbidden?
1. Indifferency in Religion, when a man is as ready to embrace one Religion as another.
2. Inconstancy and wavering in Religion.
3. Obstinate and willful continuance in any Religion without any good ground.
4. Rash and blind zeal, when a man without knowledge or judgment will earnestly maintain either falsehood or truth by wicked means.
To what end doth God will us to have no other God but himself, seeing no man can have any other God, though he never so much desire it?
Because howsoever there be but one God, yet many do devise unto themselves divers things which they place in God's stead, and to which they give that honor which is proper to God, 1 Cor. 8. 4, 5. 10. 20.
What sin then doth God condemn by forbidding us to have many gods?
All inward idolatry, whereby men set up an Idol in their heart instead of God, Ezek. 14. 3. ascribing thereunto that which is proper to him, and giving it any part of spiritual adoration.
Shew how this is done in the Understanding.
When men do think that other things have that which is proper unto God: as Papists when they believe; That the Sacrament is their maker; That the Saints know their hearts; That the Pope can forgive sins, which none can do but God.
How doth the Memory fail herein?
In remembering of evil things, especially of those which most corrupt us, and chiefly then, when we should be most free from the thoughts of them.
What is the fault of the Will?
Readinesse unto, and willfulness in evil, especially the worst.
Shew the like in the Affections, first in sinful confidence.
There is here condemned trust in the Creatures more then in God, and all fleshly confidence in ourselves, or in our friends, honor, credit, wit, learning, wisdom, wealth, &c. thinking ourselves the better or more safe simply for them, Prov. 18. 11. Psa. 62. 10. Jer. 17. 5. 2 Chron. 16. 12. whence ariseth pride, Acts 12. 23. and security.
What is our duty concerning these things?
1. To esteem of them only as good means given us of God, whereby to glorify him the better.
2. To trust in God less when we have them, then when we want them, Job 13. 15.
What is further here condemned?
1. To ascribe the glory of any good thing, either to ourselves, or any other then the Lord.
2. To seek for help of the Devil by Witches or Wise men.
Wherein standeth inordinate love?
In loving of evil, or in loving of ourselves, or any other thing more then God, of whose favor we ought more to esteem, then of all the world besides. Here therefore is condemned all carnal love, of ourselves, our friends, our pleasure, profit, credit, or any worldly thing else, for whose sake we leave those duties undone which God requireth of us, 2 Tim. 3. 4. 1 John 2. 15. 1 Sam. 2. 29. whereas the true love of God will move us with Moses and Paul, to wish ourselves accursed, rather then that the glory of God should anything at all be stained by us, Exod. 32. 32. Rom. 9. 3.
All carnal fears, and especially the fearing of anything more then God, Isa. 7. 2. 8. 12, 13. 51. 12, 13. Mat. 10. 28.
How may a man know that he is more afraid of God then of any other thing?
If he be more afraid to displease God then any other, and this fear of God be stronger to move us to good then the fear of men to move us to evil.
What disorder in joy and sorrow is here condemned?
2. Abundance of worldly sorrows, shame and discontentments.
What is required in the third and last branch of this Commandment?
True Religion, because we are commanded to have the true God, and none other for our God.
What is contrary to this?
The having of a false God, and a false Religion.
How many things are required of us, that we may come to true Religion?
Three.
1. We must labor earnestly to find out the truth.
2. We must examine by the Word, whether it be the truth which we have found.
3. When by trial we have found the truth we must rest in it.
What is here forbidden?
1. All errors and heresies, especially concerning God and his properties, and the three Persons in the Trinity; where we must take heed, we imagine no likeness of God, for as much as we set up an Idol in our hearts, if we liken him to anything whatsoever, subject to the sense or imagination of man; for the better avoidance whereof we must settle our minds upon Christ, in whom only God is comprehensible.
2. To believe any Doctrine concerning God without any trial.
3. Not to believe that which he hath revealed concerning himself in his Word.
We have spoken hitherto of the several branches of the first Commandment. What are the helps of the obedience thereof?
The only means to settle and uphold us in this spiritual worship of God, is to endeavor to attain and increase in the knowledge of him in Jesus Christ, 2 Pet. 3. 18. to consider what great things he hath done for us, Psalm 116. 12. 1 Jo. 3. 1. Yea, in all our ways to take knowledge of his presence, promises, and providence, Prov. 3. 6.
What are the means whereby we may attain to the knowledge of God?
Principally twelve.
1. Prayer.
2. A simple heart desirous of knowledge.
3. Hearing of the Word.
4. Reading of the Word and holy Writings.
5. Meditation in the Word.
6. Conference.
7. Diligence in learning.
8. Remembrance of that we learn.
9. Practice of that we learn.
10. Delight in learning.
11. Attentive marking of that which is taught.
12. Meditation on the Creatures of God.
What are the hindrances of the obedience of this Commandment?
The neglect of the knowledge of God. Hos. 4. 1. & 8. 12. and not considering his words and works, Esa. 5. 12. & 26. 10. 11. are the ground of all impiety, and spiritual Idolatry here forbidden, Esa. 1. 3. 4.
What things are forbidden as means of this ignorance?
Five.
First, Curiosity, when a man would know more then God would have him know.
Secondly, Vanity of mind, when the mind is drawn away and occupied upon vain and unprofitable things.
Thirdly, Pride our own knowledge, when we think we know enough already.
Fourthly, Forgetfulness of God and his Will.
Fifthly, Wearinesse in learning, and talking of God and his Will.
Hitherto of the first Commandment, concerning the entertaining of of God in our hearts: What is enjoined in the other three?
The means of his service: for as in the first Commandment we are required to have, so in the other we are required to serve the Lord our God.
What be the branches of this service?
Either they are such as are to be performed at all times, as occasion shall require; or such as concern a certain day, wholly set apart for his worship. The duties of the former kind are prescribed in the second and third, of the latter in the fourth and last Commandment of the first Table.
How are the duties of the former kind distinguished?
They do either concern the solemn worship of Religion prescribed in the second Commandment, or the respect we should carry to God in the common course of our lives laid down in the third.
What do you consider in the second Commandment?
Two things. 1. The Injunction. 2. The Reasons brought to strengthen the same.
What are the words of the Injunction?
Thou shalt not make to thyself any graven Image, nor any likeness of things, that are in Heaven above, nor in the Earth beneath, nor in the Waters under the Earth; thou shalt not bow down to them, nor worship them, Exod. 20. 4, 5.
What is the scope and meaning of this Commandment?
To bind all men to that solemn form of religious Worship which God himself in his Word prescribeth, that we serve him, not according to our fancies, but according to his own will, Deut. 12. 32.
What is generally forbidden herein?
Every form of Worship, though of the true God, Deut. 12. 31. contrary to, or diverse from the prescript of God's Word, Mat. 15. 9. called by the Apostle Will-worship, Col. 2. 23. together with all corruption in the true Worship of God, 2 King. 16. 10. and all lust and inclination of heart unto superstitious Pomps, and Rites in the service of God.
What are the parts of that Will-worship?
Either the worship of any besides God, or of God himself, any other ways then he hath commanded; for both vices are here forbidden, either to worship the true God falsely, or to worship those things that are not God at all.
Who do chiefly off end in this kind?
The Papists, which give religious worship unto Creatures, and serve God, not according to his will prescribed in the Word, but according to the Popes will, and the Traditions of men.
Why doth the Lord forbid all these Corruptions, under one instance of Images?
Because therein he foresaw there would be greatest abuse.
What doth he expressly forbid concerning them?
1. That we make no Image to worship it.
2. That we worship it not when it is made.
What is meant by making of Images?
All new devices, and inventions of men in the service of God, whereby we are forbidden to make any new Word, new Sacraments, new Censures, new Ministries, new Prayers, new Fastings, or new Vowes, to serve him withal: also all representations of any grace of God, otherwise then God hath appointed, or may be allowed by his Word; as Christ condemned the Pharisees washing.
What by worshipping of them?
All use in God's Service of any new devised Inventions, or practicing of them, and all abuse of things commanded.
What is generally required in this Commandment?
That we worship and serve God in that holy manner which he in his Word requireth.
How is that to be done?
First, we must use all those holy exercises of Religion, public and private, which he commandeth.
Secondly, we must perform all the parts of God's Worship prescribed with Reverence and Diligence, using them so carefully as may be to God's glory, and our good. Eccles. 4. 17. and 5. 1.
What observe you by comparing the second Commandment with the first?
That the inward and outward worship of God ought to go together: For as in the first Commandment, the Lord requireth that we should have no other God's before him: that is, in the secret of our heart, whereof he alone taketh notice: So in the second; by the words Make, Bow, Worship, he forbiddeth any outward service of Religion to any other.
Wherefore must God be worshipped both by our bodies and our souls?
Because he is the Lord and Maker of them both. 1. Cor. 6. 20.
What gather you from hence?
That such as dare to present their bodies to a Mass, or to any other gross Idolatry, and say that they keep their hearts to God, are here convicted of falsehood and hypocrisy.
So much of the second Commandment in general: what are the particular branches of it?
There is here first required, that all solemn religious Worship should be given to the true God: and secondly, that it be given to him alone, and not communicated to anything which is not God. So that the sum of the first part is; Thou shalt worship the Lord thy God, and him only shalt thou serve. Matth. 4. 10.
How are we to worship the Lord our God?
By those means only which himself approveth in his Word: according to the saying of Moses: Do that which I command thee, and do no more, Deut. 4. 2. & 12. 32.
What is here required?
First, that we give unto God that Worship which he himself hath prescribed in his Word.
Secondly, that we give him that alone without addition or alteration.
What is forbidden?
First, the neglect of God's Worship or any of his Ordinances, when we contemn, or despise, or leave undone that service, which he hath commanded us to perform unto him.
Secondly, the adding anything unto, or taking anything from the pure Worship, when we serve him by any other means, then that which he himself hath commanded.
What are we to consider in the pure worship of God, which he hath prescribed in his Word?
1. The parts of it. 2. The right manner of using of it.
What be the parts of it?
They are partly such as we give unto God, and partly such as God giveth unto us.
What is required of us touching these kinds?
1. That we use these things that God hath given us, to that end that God hath given them for.
2. That neither in giving to God, nor taking from him, we devise any thing of our own to serve him withal.
What are the things God giveth us to serve him by?
His Creatures in the first place, and his Word, Sacraments, Ministry, Discipline and Censures of the Church, which we must use according as they are instituted of God.
What duties are here required?
Our presence at the exercise of Religion, the preaching, hearing, and reading of the Word of God, together with meditation, conference, and all other means of increasing our knowledge therein, the administering and receiving of the Sacraments, &c. Acts 2. 42.
How do you worship God in these?
In the Creatures, by beholding his glory in them; in his Word, by diligent hearing of it, and careful believing and practicing of it; in his Sacraments, by receiving them duly; in the Ministry, and Censures, by submitting ourselves to them.
What are the things that we give unto God?
They are either more or less ordinary.
What are the more ordinary?
1. To pray to God, both publicly and privately.
2. To praise God, both alone and with others.
Are these duties required of all Christians?
Yea, every true Christian must offer this Sacrifice to the Lord every day: For in all ages, and at all times, it hath been the practice of God's Saints, to offer unto God the Sacrifice of Prayer and Praise; as we may see by the practice of Daniel, and Peter, who went up at noon to pray, Acts 10. 9. and Isaac, who went out at Eventide to pray in the Fields, Gen. 24. 63.
What are the parts of Prayer?
Three.
1. Confession, which is the Sacrifice of a broken Heart and wounded Soul.
2. Petition for such things as we lack.
3. Thanksgiving for such things as we have received.
What are the things less ordinary?
1. Fasts, public or private, Joel 2. 12, 15.
2. Solemn Thanksgiving for special Blessings, Psal. 50. 14. whereunto Feasting also is joined, when special occasion of joy is given us.
3. Making and performing holy Vowes unto God.
What is Fasting?
And abstinence for a time from all the commodities and pleasures of this life, so far as comeliness and necessity will suffer, to make us more apt to Prayer, and more able to serve God.
A solemn promise made unto God of some things that are in our power to perform, which we do to declare out thankfulness, to strengthen our faith, and to further us in doing of good duties, wherein we are backward: our abstaining from some evil, whereunto we find our selves especially inclined.
So much of the parts of God's solemn Worship: What is required to the right manner of using of the same?
Our careful, sincere, and diligent behavior in all his Service; that everything may be done as he hath appointed, and no otherwise.
What are the things required hereunto?
They are partly inward, partly outward; the former whereof concern the Substance; the latter the Circumstance of God's worship.
What are the inward?
As all the powers of the soul are charged to join together (by the first and great Commandment) in the entertaining and loving; so by this, in performing all acts of solemn worship to the true God; therefore herein there must be a concurrence as well of the understanding, that we have knowledge of the particular service which we do, Romans 14. 5. 1 Cor. 14. 14, 15. as of the will and affection, that we may worship God in Spirit and in Truth. Joh. 4. 22.
What things are requisite to the performance of this?
Three.
1. A diligent Preparation and advisednesse before we come to any holy exercise.
2. A right disposition of the mind in the action of it self.
3. A comfortable departure, upon the sensible feeling of the fruit thereof.
What is required in the Preparation before the Action?
That we bethink ourselves beforehand, about what things we come, and dispatch ourselves of all the things that hinder us in the service of God: which since we must do in things otherwise lawful, much more in things unlawful.
What is further to be observed herein?
That every Preparation be answerable to the exercise whereunto we are called: as in the parts of Prayer, for example.
1. In Confession we must have a true feeling of our former sins.
2. In Petition, we must have the like sense of our wants, and bethink ourselves what need we have of the things we ask, and strive against our staggering, and doubting of God's promises.
3. In Thanksgiving we must call to mind at least God's benefits bestowed upon us, and consider the greatness of them. And so in all other Services of God.
What Disposition of the mind is required in the Action?
1. A reverent, diligent, and earnest attentivenesse to the thing, withal the powers of our souls, thereby to fasten our minds, and so to hold them during the exercise, that no idle or vain thoughts withdraw us from the same.
2. Zeal in the Action, with such Affections as are answerable to the matter in hand: as in Prayer we must have a sure confidence in God, that we shall obtain the things we ask agreeable to his will: In thanksgiving we must have a sweet feeling of the benefits that God hath given us: in the Word and Sacraments, we must come with affection to them.
What is required of us after the Action?
That we feel the fruit of it; that is, some increase, either of knowledge, of true fear, or comfort for the strengthening of us in the duties we perform: So also everyone must examine themselves herein, and all those that belong unto them; else they are like unto them, that having eaten a good meal, by warm water do give it up again.
What be the outward things that do accompany God's Worship?
1. Ecclesiastical Ceremonies, making for Order and Decency, 1 Cor. 14. 40. which are left to the appointment of the Church, being of that nature, that they are varied by Times, Places, Persons, and other Circumstances.
2. All comely and reverend gestures of the body; as kneeling, lifting up the hands and eyes to Heaven, silence in the service of God, and such like: For the gestures of religious Adorations being here forbidden to be given unto Images, are therein commanded to be given unto the God of Heaven.
Is there any use of our bodily behavior, since he is a Spirit, and looketh to the Heart?
Yes verily: For,
1. The whole Man; and consequently, the Body it self oweth duty unto God.
2. It is a Glass, wherein the affections of the Mind are beheld.
3. The Mind is the better holden in the thing affected, and the better holpen, and furthered in the inward Worship, when both Body and Mind are joined together; notwithstanding the Mind must always proceed in Affection, else it is shameful hypocrisy.
What gestures are most convenient for the Body?
Divers, according to the divers Exercises of Religion; as at the reading of the Word, standing; at prayer, kneeling, and therein to witness our humility, by casting down our eyes; our confidence, by lifting them up; or with the Publican, to knock our breasts, except our infirmities, or the like Lets hinder us herein.
So much of the right use of God's Ordinances. Wherein standeth the abuse of them?
1. In rash, negligent, and careless dealing in any particular point of the worship of God.
2. In using anything that God hath commanded for his worship otherwise then he himself hath appointed, 1 Chron. 15. 13. For the brazen Serpent abused, was worthily broken in pieces, 2 Kings 18. 4. and the Israelites, for carting the Ark, were worthily punished, 2 Sam. 6. 3, 7, 8.
What special abuses of the Word are here condemned?
To hang pieces of Saint Johns Gospel about Men's necks, or to use any other Gospel to heal the diseases, as for any man to charge a Devil to go out of one, as the Apostles did.
What may be lawfully done in this cause?
We must and may pray only unto God, that he would command the Devil to depart: for he is the Master that authorised him to go thither.
What special abuses of the Sacraments are condemned?
The receiving of them unworthily, making them to be Sacrifices. 1 Cor 11. 27. 29. as is done in Popery.
What of the Ministry?
The turning of that which is given to edify in Christ to other ends then those for which it was ordained, and when Ministers exercise Tyrannicall Lordship over their flock, or their fellow servants, as the Bishops of the Church of Rome use to do. Luke 22. 25. 1 Pet. 5. 2, 3. Or when in the execution of their function, they seek themselves, and not the edification of God's people.
What of the Discipline and Censures?
When they are used in another manner, and for other causes then God hath ordained. Esa. 66. 5.
What of Prayer?
To ask evil things, or to pray for such things as God hath made no promise of; or for such persons as he hath made no promise unto; as when men pray for souls departed; or for those that sin to death. 1 John. 5. 14, 15, 16. To pray in a strange tongue which we do not understand; to pray on Beads, and use much babbling; as also to aim more in our requests at the relieving of our necessity, then at the advancement of God's glory.
What of thanksgiving?
To thank God for things unlawfully gotten, or come unto us.
What of Fasting?
To make it a matter of merit, or to use superstitious choice of meats, as is done in Popery.
What of Vowes?
To undertake rash Vowes, to break, or else to delay and defer the paying of our lawful Vowes; as also to perform Vowes that are unlawful, Psal. 66. 13. & 76. 11. Eccles. 5. 1. 5. Gen. 35. 1.
What defects are condemned that concern the inward things required in the performance of all these parts of God's worship?
1. Want of understanding, when we do good duties ignorantly, or think that we can please God by meaning well, when that which we do is evil.
2. Want of Zeal and Affection in performing God service.
3. Hypocrisy, when men make a greater show of the service of God outwardly, then they have a desire to serve him inwardly.
4. Hearing, Reading, Meditating, Conferring, singing of Psalms, and receiving the Sacraments without Preparation, Attention, Reverence, Delight, and Profit.
5. Praying without Faith, Feeling, Reverence, Fervency, not waiting for answer.
What defects concern the outward worship?
1. All irreverent, and unbeseeming Gestures.
2. All Ecclesiastical Ceremonies, and Rites of Religion, which are pugnant to God's Word, or not warrantable by the general grounds thereof; such as are not for Order, and Comelinesse, and Edification.
So much of the parts of God's Worship prescribed, together with the right use and abuse thereof. What say you of such forms of Worship as are not prescribed by God in his Word?
We are commanded to serve God, not according to the Traditions of men, but according to his Will revealed in the Scripture, Col. 2. 18. Mat. 15. 9.
What followeth hereupon?
That no Power must be admitted in the Church, to prescribe other forms of Worship not appointed by God himself in his Word.
What is then to be observed herein?
We must observe the Apostles rule and practice, 1 Cor. 11. 28. where he saith, That which I have received, I have delivered unto you: For if he might add nothing to God's Ordinances, much less may we.
What is here forbidden?
In general, all Will-worship, whereby we make anything a part of God's service, which he hath not commanded: For how great a show soever it have; yet in that it leaneth to man's wisdom, it is unlawful, Col. 2. 23. In particular, to ordain any other Word, or Sacraments, then those which God hath appointed; to devise any other Ministry, then that which God hath ordained; to place any Religion in Meat, Drink, Apparel, Time, Place, or any other indifferent things.
What Caution must we keep in the use of things indifferent?
1. We are to maintain that Christian Liberty which Christ hath purchased for us.
2. We must yet be careful not to abuse the same; to the hardening, insnaring, perverting, or just grieving of any.
Remaineth there anything else to be spoken of the first main branch of this Commandment?
Yes, the helps that may further us in performing this pure worship of God.
What be they?
1. That all men labor for knowledge of the express Will of God, touching all parts of his Worship, Mich. 6. 6, 7, 8. and that they increase therein every day more and more, by reading the Scriptures; using also for that end, meditation, conference, good Books, and good company.
2. That they marry, and make leagues of Friendship only with such as profess the true God; and therefore no Professor of the true worship of God may join himself in Marriage with one of another Religion, or an apparent, profane, and irreligious person; but with such only as are godly, at least in show.
3. That we give no toleration to superstition, 2 Chron. 15. 13. but show our hatred and reluctance of all false Worship, so far as we may within our Calling.
4. That we join together with order and decency in the performance of God's Worship, 1 Cor. 14. 40.
5. That such whom it concerneth, take care that faithful and able Ministers be ordained in every Congregation, Tit. 1. 5. & that sufficient maintenance for encouragement be allotted them, 1 Tim. 5. 17, 18. 2 Chron. 31. 4.
6. That places for public Assemblies be erected and preserved, Luke 7. 5, 6.
7. That Schools and Universities be founded and maintained, 2 King 6. 1.
8. That Books of necessary use and edification, especially, the holy Book of God, be set forth and divulged, Rev. 1. 3.
9. That as occasion requireth, Synods and Councils be called and assembled, Acts 15. 6.
10. That such whose Calling and ability reacheth no further, do yet afford the help of their prayers unto all these, Mat. 9. 38.
What is required in the second main branch of this Commandment?
That all religious Worship and Reverence be given unto God alone, and not imparted to those things which are not God's at all.
What sins are here condemned?
Magicke and Idolatry, both which are condemned by the name of spiritual Adultery, Lev. 20. 5, 6.
Who are guilty of the first of these sins?
1. The practicers of all diabolical Arts, Lev. 20. 27. Deut. 18. 10, 11.
2. Such as seek after them, Lev. 20. 6. Isa. 8. 19, 20. 1 Sam. 28. 7. 1 Chron. 10. 13, 14. by going to Witches, or consulting with Stargazers, or the like; to whom Moses opposeth a Prophet, as the only lawful Minister of God: and warrantable means to know his will, by signifying thereby, that to seek secret things of strange Ministries is abominable.
Who are guilty of the latter of these sins?
1. Such as worship those things that are not God.
2. Such as countenance them, or do anything that may tend to the furtherance of Idolatry.
What Worship is here forbidden to be given unto those that are not God?
All Religious service; as,
1. Praying, Isa. 44. 17.
2. Thanksgiving, Judge. 16. 23, 24. Dan. 5. 4.
3. Offering of Sacrifice, 2 King. 17. 35.
4. Burning of Incense, Jer. 18. 15. & 44. 17.
5. Vowing.
6. Fasting.
7. Building of Temples, Altars, or other Monuments unto them, Hos. 8. 14. & 11. 12.
8. Erecting of Ministers, 1 King. 12. 31, 32. or doing any Ministerial Work for their Honor, Amos 5. 26. with Numbers 4. 24, 25.
9. Preaching for them, Jer. 2. 8.
10. Asking counsel of them, Hos. 4. 12.
11. Outward religious Adoration of them, Acts 10. 25, 26. Rev. 22. 8, 9.
To whom must this Worship be denied?
To everything that is not God, as the Sun and Moon, Angels, Saints, Relics, Images, and such trash, as Rome alloweth, Deut. 4. 17. 19. Col. 2. 18, Rev. 19. 10. & 22. 8, 9. Acts 10. 25, 26.
What is here in this Commandment expressly forbidden concerning Images?
First, the making of them.
Secondly, the bowing unto them, or worshipping them.
Why is the first of these so largely set forth?
To meet with the corruption of men that by nature are exceeding prone unto Idolatry.
What men are forbidden to make Images?
All men which have not some special warrant from God to make them.
But though I do not make Images myself, may I worship them that another man makes?
No: For that is likewise forbidden, Exod. 32. 1.
Is it not lawful to put them in Churches, or in public places, if they be not worshipped?
No.
Why then did Moses make the Cherubims, and the brazen Serpent?
For so doing he had a special Commandment from God, who may dispence with his own Laws when he will.
To what end did God command them to be made?
The one, to signify the crucifying of Christ, John 3. 14. The other, to signify the Angels readiness to help God's children in all distresses.
Is all manner of making of Images forbidden?
No: but only in matters of Religion, and God's Service: for in civil matters they have a lawful and commendable use, Matthew 22. 20. But to make them for religious ends and uses, is altogether unlawful, Amos 5. 26. with Acts 7. 43.
What gather you of this?
That the Popish Doctrine of Images; that they are Lay-men's books, is directly contrary to the word of God, and therefore as false and erroneous, to be detested of all God's Children, Hab. 2. 18. Ierem. 10. 14. Esa. 44. 10.
What kind of Images are we forbidden to make?
All kinds, whether hewn or engraven, cut or carved, (which in the Commandment is expressed, Molten, Imbroydered, Painted, Printed, or Imagined, Hosea 13. 2. Ezekiel 8. 10. Acts 17. 25. 29.
Of what things are we forbidden to make Images?
Of all things which are in the heavens above; or in the earth beneath, or in the waters beneath the earth.
What is meant by things which are in the heavens?
GOD, CHRIST, the Angels, and the Saints which are in the Highest; the Sun, Moon, and Stars, which are in the middle, and the Fowls, which are in the lowest heaven, Deut. 4. 27. 19.
Is it not lawful to make the Image of God?
To represent him by any shape is most of all forbidden and condemned: for it is a great sin, to conceive or imagine in our heart that he is like anything, how excellent soever we think it, Acts 17. 29. but it is much worse to set him out to the view of others, considering that the mind can conceive a further beauty then the hand of the Artificer can express: and therefore the children of Israel did sin grievously, and were worthily condemned for making God like a Calf, Exod. 32. 4, 9, 10, 27, 28.
How may it further appear, that it is unlawful to make the Image of God?
First, because God being Infinite and Invisible, cannot without a lie be resembled by any Finite or visible thing, Acts 17. 20.
Secondly, God by such Images is, as it were, mocked, Rom. 1. 23.
Thirdly, when the Law was delivered by God himself unto the Israelites, he appeared in no shape unto them, lest they should make a likeness of him, and fall to Idolatry. And therefore Deut. 4. 10. 12. he forewarned them, that as they saw no Image of him, when he gave the Law, but only heard a voice, they should learn that the knowledge of God cometh by hearing, and not by seeing, Esa. 40. 17, 18. where the matter is laid down at large.
But what moved the Papists to paint God like an old man?
The false expounding of that place in Daniel, where God is described to be that Ancient of days, Dan. 7. 13. whereby is meant his Eternity, that he was before all times, Deut. 27. 15. But whatsoever property in God it be, that they should set it forth by an Image, it is execrable so to do.
May we then paint Christ for remembrance of his death?
No verily. For,
1. It is a part of the worship here forbidden, because his body is a creature in Heaven, therefore not to be represented by an Image in the service of God.
2. An Image can only represent the man-hood of Christ, and not his God-head, which is the chiefest part in him. Both which Natures being in him inseparable, it were dangerous by painting the one apart from the other, to give occasion of Arianism, Apollinarisme, or other Herisies.
3. Since that in all the Scriptures, which speak so much of him, there is no show of any portrayture or lineament of his body: it is plain that the wisdom of God would not have him painted.
4. Since by Preaching of the Gospel, and Administration of the Sacraments, Christ is as lively painted, as if he were crucified again amongst us, Gal. 3. 1. it were to no purpose to paint him to that end.
What lastly may be added to these former Reasons?
That although the painting of Christ were both lawful to do, and profitable for remembrance, yet because it hath been so much abused, and nowhere in the Scripture commanded, it is not now to be used: As Hezekiah worthily brake the Brazen Serpen, being abused, although Moses had set it up at the Commandment of the Lord, and might have served for a singular Monument of God's mercies, after the proper use thereof, had not the superstitious opinion thereof been.
What is meant in this Commandment, by things in the Earth?
The likeness of man, or woman, or or beasts, or creeping things, Ezek. 23. 14. Deut. 4. 16, 17, 18. Isa. 44. 13. Rom. 1. 23.
What by things in the Waters under the Earth?
The resemblance of any Fish, or the like, Deut. 4. 18.
So much for the making of Images. What is meant by the bowing unto them, and worshipping them?
That we must not give the least token of Reverence; either in Body, or in Soul, unto any religious Images, Psal. 97. 7. Hab. 2. 18. Isa. 44. 15. Exod. 32. 4. For that is a further degree of Idolatry; as to shrine, elothe, and cover them with precious things; to light Candles before them; to kneel and creep to them, or to use any gestures of religious Adoration unto them, 1 King. 19. 18. wherein, although the gross Idolatry of Popery be taken away from amongst us; yet the corruption cleaveth still to the hearts of many, as may be seen in them that make courtesy to the Chancel where the High Altarstood, and gave the Right hand unto standing Crosses and Crucifixes, &c.
But though we do not reverence the Images themselves, may we not worship God in or by the Images?
No: For the Israelites are condemned, not for the worshipping the golden Calf as a God, but for worshipping God in the Calf.
How doth that appear?
In that they said, Let us make a Feast tomorrow to Jehovah, Exod. 32. 5. And that Moses otherwise might seem, not to have done well, in making them to drink that against their conscience, which they judged to be God, ver. 20.
Wherein did they sin so grievously?
In tying the presence of God to the work of their own hands, and coupling him with their Idols, which he cannot endure: For God saith by his Prophet Hosea, You shall no more call me Baal, Hos. 2. 16. So impossible it is truly to serve God by an Idol, as the Papists do.
What kind of Images are here forbidden to be worshipped?
All kinds; whither, such as are made with man's hands, of which Isaiah speaketh, saying; One piece of wood is cast into the fire, and another of the same Tree is made an Idol, Isa. 44. 15, 17. or such as in themselves are the good Creatures of God, as those which Hosea speaketh of, saying; They worship their Gold and Silver, Hos. 8. 4. Yea of whatsoever things it may be said, That they have eyes and see not, ears and hear not, noses and smell not, feet and go not, Psal. 115. unto them is this Worship forbidden to be performed.
What gather you of this?
That the Popish Idolatry is here flatly condemned: For although they worship not Jupiter, Mars, and such like Heathen Idols, but the holy Saints (as they say) in and by their Images; yet that worship of theirs is alike with the other, because these places of Scripture do agree as well to the one as to the other; and therefore it is impious and abominable Idolatry.
So much for the practicing of Idolatry What is forbidden in the countenancing of it?
All the means and occasions of and to Idolatry, and giving the least allowance, or liking that can be thereunto. As,
1. Vrging by Authority, or toleration of Idolatry, 2 Chron. 15. 16.
2. Approbation thereof by speech; praising and extolling these inventions of men by silence, or any gesture.
3. Presence at Idolatrous worship; as going to Mass, and communicating with false Service. 1 Cor. 10. 18. 20, 21. & 2 Cor. 6. 16, 17.
4. Contributing towards the maintenance thereof. Num. 7. 3. 5. Nehem. 32. 39.
5. Making a gain thereby; as those Merchants do which sell Beads, and Crosses; and those Painters, which take money for religious Images, Acts 19. 24, 25.
6. Retaining and preserving any superstitious Relics or Monuments of Idolatry, as Images, 2 Kings 18. 4. Books, Acts 19. 19. Names, Psalm 16. 4. and such like.
7. Keeping company with teachers of Idolatry, 2 Epistle of John ver. 10, 11.
8. Making leagues of familiarity, society, and friendship with Idolaters, 2 Chron. 19. 2.
9. Ioyning in marriage, and affinity with them, 2 Cor. 6. 14. Neh. 13. 23. 26, 27. Deut. 7. 3, 4.
What Reasons doth God use to strengthen this Commandment withal?
They are taken partly from his Titles, and partly from his Works.
What have we to learn from hence?
That if we consider aright of the Titles and Works of God, it will be a notable means to keep us from sin.
How is the reason drawn from God's Titles laid down?
In these words; For I the Lord thy God am a jealous God.
Which is the first Title that is mentioned here?
Jehovah, which noteth the Essence of God, and the perfection thereof.
What have we to learn from thence?
That Idolaters are so far from worshipping the true God; that they deny his Being and Perfection.
What is the second Title?
Thy God; whereby the Covenant of grace is signified, which on our part is by no sin so directly violated as by Idolatry; called therefore in Scripture, Spiritual Adultery, Ier. 3. 8.
What doth this teach us?
That Idolaters are most miserable in forsaking the true God, who is all happiness to his people.
What is the third Title?
El; That is, a mighty and strong God; and therefore perfectly able to save and destroy.
What doth this teach us?
That there is no power so great which can deliver Idolaters, or any sinners from the wrath of God.
What is the fourth Title?
Iealous: whereby the nature of God is signified, loving chastity in his Spouse, with a most fervent love; and abhorring spiritual whoredom, with most extreme hatred.
What are we to learn from hence?
That the Lord can no more abide Idolatry, then a married man can brook it, that his Wife should commit adultery: For his wrath is compared to the rage of a jealous Husband, upon unchaste behavior of his Wife, Prov. 6. 34, 35.
Declare this Comparison more at large.
The jealous man finding the Adulterer with his Wife, spareth neither the one nor the other: So if any that by profession hath been espoused to Christ, and joined unto God in him, and hath promised in Baptism to serve him alone; yet notwithstanding shall forsake him, and worship others: How good soever they be (whether Saints or Angels) they shall not escape God's wrath: For if corporal Adultery be so severely punished, much more shall spiritual.
What do the reasons drawn from the Works of God contain?
A just recompense to the breakers of this Law, and a gracious reward to them that keep it; God showing himself in this case to be jealous,
1. By punishing sin in many generations.
2. By extending his mercy in a far more abundant manner to them that keep his Law.
So the former reason containeth a threatening to restrain from disobedience; the latter, a promise to allure to obedience.
How is the former of these reasons laid down?
In these words: Visiting the iniquities of the Fathers upon the Children, unto the third and fourth generation of them that hate me.
What is the sum of this reason?
That he will visit such as (howsoever pretending love) do thus declare their hatred of him, and punish them both in themselves, and their Children, to many generations.
What doth God mean, when he saith, That he will visit the sins of the Fathers upon the Children?
Two things. 1. That he will inquire and search, whether he can find any of the Parents sins; and especially, their Idolatry in their Children, continuing in their Fathers sins; and that if he do, he will remember the same in the punishment of them.
What are we to learn from hence?
1. That howsoever God for a time doth seem not to regard our sins; yet he doth both see them, and in his due time will punish them, if we do not repent.
2. That neither the example of our Parents, nor any other that do amiss, can be sufficient warrant to us to commit any sin.
3. That all Parents are careful to take heed how they commit any sin; because in so doing, they bring God's Judgments, not only upon themselves, but also upon their Children.
4. That Children are to sorrow for being borne of Idolatrous Forefathers.
But how doth that agree with the Righteousness of God, to punish the Children for the sins of their Fathers?
Very well: for if Princes (whose judgments are shallow in comparison of God's, the depths whereof are past finding out) do with equity dis-inherit and put to shame the posterity of Traitors; the Lord may much more justly do the like with the wicked child which followeth his Fathers steps, and is a Traitor himself, having both his Fathers sin and his own upon his head: for God here only threateneth to punish those children which continue in their Fathers sins; and therefore as they have part in their fathers sins, so it is reason they should have part in their Parents punishments.
What doth God mean by the third and fourth generation?
He meaneth that not only the next children, but the children of divers and many generations shall smart for their fathers sins: As in Amos; for three transgressions and for four: that is, for many.
Why then doth he specially name three or four Generations?
Because Parents live so long ofttimes, that they see their Posterity for four Generations following punished for their sins.
Why doth God say, Of them that hate me?
To show, that not all the sons of the wicked, but only such as continue in their Fathers wickedness shall be punished for their sins▪ Ezek. 18. 4. 10. 13, 14. 17.
But is there any that hate God?
Yes verily, so many as worship him otherwise then himself hath commanded, do hate him: for although every Idolater will say, that he loveth God; yet here God witnesseth of him, that he is a liar, and that he hateth God, in that he hateth the worship that he commandeth; in the love whereof, God will have the experience of his love, 2 Chron. 19. 2. Mic. 2. 8. John 15. 18. Rom. 1. 29, 30. & 5. 10. & 8. 7. Col. 1. 21.
In what words is the second reason laid down, which is drawn from the clemency of God?
Wherere it is said, that he showeth mercy unto thousands of them that love him, and keep his Commandments.
What is the sum of this reason?
That God will bless the obedient unto many generations; both in themselves, their children, and posterity, and in whatsoever belongeth unto them: thus extending his mercy unto thousands of such as show their love of him by obedience to this his Law.
Why doth the Lord say, that he will show mercy to them that love him, and keep his Commandments?
To teach us that the best deeds of the best men, cannot merit or deserve anything at God's hands, but had need to be received of him in mercy.
Wherefore doth he say, that he will have mercy to thousands, seeing he said, that he would visit only the third and fourth Generation of them that hate him?
Because he is more willing and ready to exercise his mercy then his anger.
But what will God be merciful to all the Children of the godly?
No: But only such as love him, and keep his Commandments.
Is this Blessing proper to the Godly?
Not altogether neither: For God rewardeth the posterity of the wicked, with outward benefits oftentimes, according to their outward service, as appeareth by the succession of Jehu.
So much of the second Commandment.
What is the third?
Thou shalt not take the Name of the Lord thy God in vain, For the Lord will not hold him guiltless that taketh his Name in vain, Exod. 20. 7.
What is contained in these words?
1. The Commandment.
2. The Reason.
What is the sum of the Commandment?
That we impeach not, but by all means advance the glorious Name of God in all things, whereby he maketh himself known to men, Psal. 29. 2. and carefully endeavor in our whole life to bring some honor to God, Mat. 5. 16.
What do you observe herein?
The high honor that God showeth unto us, who being able without us, to maintain his own Name and glory; either by himself, or by his Angels, hath notwithstanding committed the maintenance thereof unto us, which should teach us to be very chairy of it; and careful to discharge our duty faithfully, in walking worthy of this honor and defense of his Name, which he vouchsafeth us.
What is the meaning of those words: Thou shalt not take?
Thou shalt not take up upon thy lips or mouth, as this phrase is opened, in Psal. 16. 4. and 50. 16. that is, not speak, use, or mention: for the tongue is here specially bound to the good abearing.
Why was it needful to have a special Commandment for the direction of the tongue in God's service?
Because it is an untamed evil, and unbridled, I am. 3. 8. and therefore a whole Commandment cannot be employed amiss, for the direction of it in the use of the Name of God. And seeing in the second Table there is a Commandment, tending almost wholly, to restrain the abuses of our tongues towards our neighbors, there is much more need of a Precept, both for direction and restraint of it, in the matters concerning God, and his most glorious Name.
What are we to understand by the Name of God?
The speech is taken from the manner of men, who are known by their Names, to signify God himself, both in his Essence and Majesty, Isa. 26. 8. Exod. 3. 13, 14. & 34. 5, 6, 7. And in all things whereby he hath made himself known unto us, as he is holy.
1. Titles and proper names; as Jehovah, Elohim, Jesus.
2. Properties and Attributes; as Love, Wisdom, Power, Justice, Exod. 33. 18, 19. & 34. 5, 6, 7. & 14.
3. Works and Actions, Psal. 8. 1, 9. & 14. 5, 10.
4. Word; both Law and Gospel, Psalm 138. 2. Deut. 18. 19. 22. 32. 3. Acts 9. 15. Whence the Law of Christ, Esa. 42. 4. is expounded to be his name, Matth. 12. 21.
5. Sacraments, Matth. 28. 18, 19. Acts 2. 38.
6. Censures, 1 Cor. 5. 4, 5. Matth. 18. 20
8. The whole worship of God, with all the Ordinances pertaining thereto, and whatsoever he honored, reverenced, and glorified, Deut. 5, Mal. 1. 11, 12. Mich. 4. 5. Acts 21. 13.
What is meant by this word in vain?
All abuse of them, and all rash, negligent and careless dealing therein; where mentioning the smaller fault, he declareth the heinousness of the greater: For if the taking of his name in vain only be a sin; how heinous a sin is it when it is blasphemed or used for confirmation of a lie?
What is then forbidden in the Commandment?
Every wrong offered to the glory of God, and doing of ought that may any way reproach the Lord, to cause him to be less esteemed, Mal. 1. 6. 12. All irreverent and unholy use of his name, and profaning of his Titles, Properties, Actions, and Ordinances, either by mouth or by action, Lev. 21. 32.
What are the parts of the Prohibition? Two.
1. The mentioning or using of God's name, in word, or in deed, when it should not be used; and when there is no just cause so to do.
2. The using of it amiss, and abusing it when duty bindeth us to use it with fear and holiness.
What is required in this command?
1. That we sanctify God's Name, as it is holy and reverend, Matth. 6. 9. Psal. 111. 9. and labor by all we can to lift it up, that others may be moved by us more to love, serve, and honor him.
2. That we use the things aforesaid with all reverence and circumspection, to such uses as they are appointed unto by God: In a word, that we have a careful and a heedy watch to all things that may advance God's glory, and use all sincere and diligent behavior therein.
What is that wherein this our carefulness is required?
1. A diligent preparation and advisednesse before we meddle with any of these holy things, that we bethink ourselves before hand what we are to do; and consider both of the cause that should move us to speak of them, and of the reverent manner of using them.
2. A reverent disposition in the action it self, that we use earnest attentivenesse therein, and seriously think how powerful God is to punish the taking of his name amiss: as also how able and ready to bless them who shall reverently and holily behave themselves in the right use thereof; for which cause we are to remember, that the Name of God is fearful, as it is written, Psal. 99. 3. Deut. 28. 58.
Declare now what particular duties are contained in this Commandment?
1. The honoring of God and his Religion by our holy conversation, Mat. 5. 16. Tit. 2. 10. The contrary whereof is profession joined with hypocrisy, Tit. 1. 16. Mat. 15. 7, 8, 9. profaneness and an evil life, whereby the Name of God, and profession of Religion is dishonored, Rom. 2. 24.
2. Confession of Christ unto suffering, yea, martyrdom if cause be, Rev. 2. 13. the contrary whereof, is, shrinking in case of peril, and denying God the honor of our suffering for him, Mat. 10. 33.
3. Honorable and reverent mention of God and his Titles, Properties, Attributes, Works, Word and Ordinances, Psal. 19. 1, 2. & 71. 15. Prov. 31. 26.
What vices are repugnant to this?
An irreverent mention, or an unadvised, sudden, and causeless speaking of any of these, and all abusing of the Names and Titles of God.
How is that done?
1. By saying in our common talk; O Lord, O God, O Jesus, &c. or in wondering wise; good God, good Lord, &c. in matters of light and no moment; and for such foolish admirations, and taking God's Name lightly upon every occasion is here condemned.
2. By idle wishes.
3. By imprecations and cursings, Gen. 16. 5. 2 Sam. 16. 8, 9.
4. By Blaspheming.
5. By the abuse of Oaths, Jam. 5. 12.
Is there any true use of Oaths?
Yes, in matters of importance, that cannot be decided but by an Oath, it is good and lawful to swear by the Name of God, and a duty specially commanded, Deut. 6. 13. and 10. 20. so that it be done truly, advisedly, and rightly; for so is the Commandment, Jer. 4 2. Thou shalt swear in righteousness.
How are we to swear in truth?
Affirming what we know to be true, and verifying by deed what we undertake, Psal. 15. 4. & 24. 4.
What is here meant by Judgment?
A due consideration both of the nature and greatness of an Oath, wherein God is taken to witness against the soul of the swearer, if he deceive, 2 Chron. 1. 23. and of the due calling and warrant of an Oath; whether public, being demanded by the Magistrate; whether peril to the swearer, Gen. 43. 3. 2 Sam. 24. 22, 23. or private, in case of great importance, when the truth cannot otherwise be cleared, Exod. 22. 11. 1 Sam. 20. 17. 2 Cor. 1. 23.
What Considerations are then to be had in taking of an Oath?
1. Whether the Party we deal with, doubt of the thing we speak of or no.
2. If the Party doubt whether the matter whereof we speak, be weighty and worthy of an Oath.
3. If it be weighty, whether the question or doubt may be ended with truly and verily, or such like naked asseverations, or by doubling our asseverations, as our Savior Christ did: for then by his example we ought to forbear an Oath, Mat. 5. 37.
4. Whether there be not yet any other fit means to try out the matter before we come to an Oath.
5. Whether he for whose cause we give the Oath, will rest in it, and give credit unto it; for otherwise the Name of God is taken in vain, Heb. 6. 16.
6. Whether the matter is of importance, and there is no other trial, but an Oath. And then we must have our minds wholly bent to sanctify the Name of God by the Oath we take; and think upon the greatness of God's power to punish Oaths taken amiss, and to bless the true use of them.
How are we to swear in Righteousness?
1. In a due form, which must be no other then God's Word alloweth; viz. by God alone, not by any creature or Idol, Deut. 6. 13. Isa. 65. 16. Zeph. 1. 5. Jer. 12. 16. Mat. 5. 34, &c. Although in lawful Contracts, with an Infidel, or Idolater, we may admit of such Oaths, whereby he sweareth by his false God's.
2. To a right end, which is the glory of God, Isa. 45. 23. with Phil. 2. 11. the good of the Church, and peace amongst men, Heb. 6. 16.
What Persons may lawfully take an Oath?
Such only as have weighty matters to deal in; and therefore it is altogether unlawful for Children to swear; as also, because they cannot think sufficiently of the dignity of an Oath. No Atheist or profane man should swear, because either they believe not, or they serve not God, Rom. 1. 19. In women Oaths should be more seldom then in men; in Servants then in Masters; in poor then in rich, because they deal not in so weighty matters.
What are the special abuses of an Oath?
1. The refusing of all Oaths as unlawful, which is the error of the Anabaptists.
2. A rash and vain Oath, where there is no cause of swearing, when upon every light occasion we take up the name of God, and call him for a witness of frivolous things by usual swearing, Mat. 6. 24. Jam. 5. 12. Jer. 23. 10.
3. Superstitious or Idolatrous Oaths, when we swear by an Idol, or by God's creatures, Zeph. 1. 5. Amos 8. 14. as by the mass, our Lady, bread, salt, fire, and many fond trashes, whereas God never appointed the creatures for such uses.
4. A counterfeit and mocking Oath.
5. A passionate swearing, whereby we call God for a witness of our furious anger, 1 Sam. 14. 39. 2 King 6. 31.
6. Outragious and blasphemous swearing.
7. Perjury, when God is called for a witness of an untruth, by forswearing, Isa. 48. 1. Zach. 5. 4. which is, 1. When one sweareth, that which he himself thinketh to be false, Lev. 19. 12. Secondly, When he sweareth, and doth not perform his Oath, 2 Chron. 36. 13.
8. Taking a lawful Oath, without due reverence and consideration.
So much for the right use and abuse of an Oath. Declare now further, how the Name of God is taken in vain, in regard of his Properties and Attributes?
1. By seldom or never breaking forth into such Confession or declaration of God's power, wisdom, justice, mercy, &c. as ourselves and others might thereby be stirred up the more to be thankful unto him, and to stay upon him, Psal. 40. 9.
2. By abusing his Properties; and by carnal, careless, and contemptuous speaking of them, 2 King. 7. 2.
How is God's Wisdom touched here?
By calling it into question, and by prying into the hidden Counsels of God; as when a man undertaketh to foretell future things and events.
How is his Justice?
1. By passing over his Judgments without notice.
2. By Cursings and imprecations, whereby we make ourselves Judges, and attribute that to ourselves which is due to God.
3. By misconstruing and perverting his Judgments.
How is his Mercy?
1. By passing over of his benefits without due notice taken; and not observing, and recounting what special mercies he hath vouchsafed us in particular, Psal. 66. 16. & 103. 2, 3, &c.
How is the Name of God taken in vain, in respect of his Works and Actions?
1. By not seeing God in his Works, Acts 17. 27.
2. By lightly passing over of God's great Works, of Creation, Preservation, Redemption; as also of other his Mercies, and Judgments, and not glorifying God for that which may be seen in them.
3. Vain and foolish thoughts concerning the Creatures, whereby a virtue is attributed unto them which God never gave unto them: as all ghessing of future things by the Stars; by a man's face and hands; the counting it a prodigious token, that a Hare should cross our way, &c.
4. Not using the Creatures as we ought, nor receiving them to God's glory with thanksgiving: As when a man giveth not thanks to God for his meat and drink, but doth think them to come without God's providence, which is a fearful taking of God's Name in vain.
5. Cavilling at the Doctrine of Predestination, Rom. 9. 19, 20. and not admitting the depth of his Counsels, Rom. 11. 33, 34.
6. Murmuring at God's Providence, under the names of Fortune, chance, and fate, &c. Job 3. 23, &c.
7. Evil thoughts towards our brethren, which are afflicted; as when we see one visited by God, either in body, goods, or both, we are always ready to think the worst of him; viz. That God executeth these punishments on him for his sins, when as God may do it either to exercise the faith and patience of the party afflicted, as in Job; or to stir others to compassion and pity; or else to set forth his own glory, as we may see verified in the example of the blind man in the Gospel, Joh. 9. 2, 3.
8. Abuse of Lots, Esther 3. 7. Prov. 16. 33.
How is God's Name taken in vain in regard of his Word?
1. By not speaking of it at all. Deut. 6. 7. Psal. 37. 30.
2. By foolish and fruitless speaking of it, or abusing any part thereof unto idle and curious questions, 2 Pet. 3. 16.
3. By abusing it to profane mirth, by framing jests out of it, or against it, Psal. 22. 13. Also by making Plays and Interludes thereof.
4. By maintaining Error, sin, and profaneness by it, Mat. 4. 6. Isa. 66. 5.
5. By applying it to Superstition, and unlawful Arts, to Magicall spells, Sorceries, and Charmes, for the healing of diseases, finding out of theft, &c. Deut. 18. 11. Acts 19. 13.
How is God's Name taken in vain, in regard of the Sacraments, and other holy Mysteries and Ordinances of God?
When they are unworthily received, and profanely used, Mal. 1. 11, 12. 1 Cor. 11. 27. 29. Jer. 7. 4, 10.
So much of the chief particulars forbidden in this Commandment. What are the helps or hindrances of the obedience thereof?
1. That we both inure our hearts to fear and reverence the great and dreadful Name of the Lord our God, Deut. 28. 58. Eccles. 9. 2. and keep a careful watch over our lips and lives, lest by any means we dishonor him, Psal. 39. 1.
2. That we avoid both the company of profane persons, who set their mouth against Heaven, Psal. 73. 9. and all unnecessary dangers, whereby divers have been occasioned to deny the Lord, Mat. 26. 69, &c.
What is contained in the Reason annexed to the Commandment?
A dreadful penalty: That the Lord will not hold him guiltless that taketh his Name in vain.
What is the sum of this threat?
That God will not leave this sin unpunished, 1 King. 2. 9. but will grievously punish the breach of this Commandment; whereby he threateneth extreme miseries and judgments to the Transgressors: For it being our happiness to have our sins covered, and not imputed, Psal. 32. 2. it must needs be extreme unhappiness, to have it reckoned and imputed unto us.
What is implied herein?
A fit opposition: That howsoever man's Laws take not hold of offending in this kind; yet God will not acquit them, Psal. 1. 5. nor suffer them to escape his righteous and fearful Judgments, Zach. 5. 3. Jer. 5. 12. Neither shall the Transgressor scape unpunished, although the Magistrate and the Minister also would pronounce him innocent; and although the Malefactor flatter himself, as if all dangers were past; nay, the more free, that (usually) he escapes the Judgments and punishments of men; the more heavy plagues, and vengeance will surely light upon him from God, except he repent.
Hitherto of the Commandments concerning that service which is to be performed to God at all times, as occasion shall require; which is that which concerneth the special time, wholly to be bestowed in his Worship?
The fourth and last Commandment of the first Table, which setteth forth a certain day, especially appointed by the Lord himself, to the practice of the Worship, prescribed in the three former Commandments: for therein consisteth the chief point of the sanctifying of that day.
What are the Words of this Commandment?
Remember that thou keep holy the Sabbath day, &c. Exod. 20. 8, 9, 10, 11.
What are we to observe in these words?
First, the Commandment, and then the Reasons annexed thereunto.
What is the meaning of the Commandment?
It challengeth at the hand of every man one day of seven in every week, to be set apart unto a holy rest, and requireth all persons to separate themselves from their ordinary labor, and all other exercises, to his service on the same, that so they being severed from their worldly businesses and all the works of their labor and callings, concerning this life, they may wholly attend to the worship of God alone, Neh. 13. 15, 16. Esa. 58. 13, 14.
Why do you add these words [apart] and [separate?]
To make a difference between the Sabbath days, wherein we must wholly and only serve God, and the exercises of the other six days wherein every man must serve him in his lawful calling.
What need is there of one whole day in every week to serve God, seeing we may serve him every day?
1. To the end that we should not plunge ourselves so deeply into the affairs of the world, as that we should not recover ourselves, the wisdom of God hath thought it fit, that one day in seven there should be an intermission from them, that we might wholly separate ourselves to the service of God, and with more freedom of spirit perform the same.
2. A whole day is needful for the performance of all the parts of God's service and worship, as hearing of public Prayer, and the Word preached, Chatechising, Administration of the Sacraments, exercise of holy Discipline, and consideration of the glory of God in the creatures.
3. If Adam in his perfection had need of this holy day, much more have we who are so grievously corrupted.
4. If the Lord in love and wisdom, considering our necessities both of soul and body, hath set out a weeks time for both of provision, that as every day we set apart some time for food, and spend the rest in labor, so we set one day in the week aside for our spiritual food, and bestow the other days on our earthly affairs: so as this day may in comparison be accounted the souls day, wherein yet we must have some care of our bodies: as on the six days we must have some care of our souls.
What is forbidden in this Commandment?
The unhallowing or profaning of the Sabbath, either by doing the works of our calling and of the flesh, or by leaving undone the works of the Spirit.
But is not this Commandment Ceremonial, and so taken away by the death of Christ?
No; but is constantly and perpetually to be observed; and never to cease till it be perfectly consummated in the heavenly Sabbath, Hebr. 4. 9, 10.
How prove you that?
1. Because it is placed in the number of the perpetual Commandments; otherwise the Moral Law should consist but of nine words or Commandments, which is contrary to God's Word, Deut. 4. 13.
2. Because this Commandment (amongst the rest) was written by the finger of God, Exod. 31. 18. whereas no part of the Ceremonial Law was.
3. For that it was written in Tables of stone, as well as the other, Deut. 5. 22. As to signify the hardness of our hearts; so to signify the continuance and perpetuity of this Commandment as well as the rest.
4. Because it was before any Shadow or Ceremony of the Law; yea before Christ was promised, whom all Ceremonies of the Law have respect unto: for the Sabbath was first instituted in Paradise, before there was any use of Sacrifices, and Ceremonies, Gen. 2. 1, 2, 3.
5. The Ceremonies were as a Partition wall betwixt the Jews and the Gentiles; but God doth here extend his Commandment not only to the Jews themselves, but also to strangers. Exod. 20. 10. Nehem. 13. 15, 16, &c.
6. Our Savior Christ willing his followers which should live about forty years after his Ascension, to pray that their flight might not be on the Sabbath day, to the end that they might not be hindered in the service of God, doth thereby sufficiently declare, that he held not this Commandment in the account of a Ceremony, Matth. 24. 20.
But it sometimes shadoweth our sanctification, and our eternal rest. Col. 2. 16, 17. Exod. 31. 13. and is therefore Ceremonial?
That followeth not: For,
1. There is no Commandment which hath not some Ceremonies tied unto it; as in the Commandment touching Murder, to abstain from strangled things, and blood: And the whole Law had the Ceremony of the Parchment Law. So that by that reason the whole Law should be Ceremonial, which is absurd.
2. The Ceremonial representation of our eternal rest came after the Commandment of the rest, and therefore is accessory and accidental: for which cause, the time of correction and abolishment of Ceremonies being come, Dan. 9. 7. Matth. 11. 13. Acts 15. 6. Col. 2. 13, 14. Heb. 10. 14. Gal. 5. 2. that use may well fall away, and yet the Commandment remain, it being out of the substance of the Commandment.
What is the special day of the week, which God hath set apart for his solemn Worship?
The first day of the week, called the Lord's day, 1 Cor. 16. 2. Rev. 1. 10. Acts 20. 7.
Was this day set apart thereunto from the beginning?
No: For from the first Creation till the Resurrection of Christ, the last day of the week, commonly called Saturday, was the day that was appointed thereunto; and that which the people of God constantly observed.
And why so?
Because upon that God ceased from the work of Creation, Gen. 2. 2▪ Exod. 31. 17.
How came this day to be changed?
By divine Authority.
How doth that appear?
1. By the practice of our Savior Christ, and his Apostles, John 20. 19, 26. Acts 2. 1. 20. 7. which should be a sufficient rule unto us, especially the Apostles, having added a Commandment thereunto, 1 Cor. 16. 12.
2. There is no reason why it should be called the Lord's day, Rev. 1. 10. but in regard of the special dedication thereof to the Lord's service: for otherwise all the days in the week are the Lord's days, and he is to be served and worshipped in them.
What was the cause that the day was changed?
Because it might serve for a thankful memorial of Christ's Resurrection. For as God rested from his labor on the last day of the week: so Christ ceased from his labor and afflictions on this day, Mat. 28. 1. Gen. 2. 1, 2. As the one therefore was specially sanctified, in regard of the Creation of the World: so was the other, in respect of the restauration and redemption of the world, which is a greater work then the Creation.
Can this day then be altered?
No power of any Creature in Heaven or Earth can alter it, or place another seventh day in the place and stead thereof.
But doth this Commandment directly require the seventh day from the Creation?
No: but the seventh day in general.
Doth not the reason annexed, where the Lord in six days is said to make Heaven and Earth, and to rest the seventh day, and therefore to hallow it, confirm so much?
No, not necessarily: For it doth not hence follow, that we should rest the same day the Lord rested; but that we should rest from our work the seventh day, as he rested from his; which seventh day, under the Law, he appointed to be Saturday: so nothing hindereth, but by his special appointment under the Gospel it may be Sunday, and yet the substance of the Commandment nothing altered.
Why doth not the New Testament mention this change?
Because there was no question moved about the same in the Apostles time.
When then doth this our Sabbath begin, and how long doth it continue?
This day, as all the six, is the space of twenty four hours, and beginneth at the dawning, though we ought in the Evening before, to prepare for the day following.
Why doth our Sabbath begin at the dawning of the day?
Because Christ rose in the dawning; and to put a difference between the Jewish, and a true Christian Sabbath. For as the Jews begun their Sabbath in that part of the day, in which the Creation of the World was ended, and consequently, in the Evening: so the celebration of the memory of Christ's Resurrection, and therein of his rest from his special labors, and the renewing of the World, being the ground of the change of that day; it is also by the same proportion of reason, to begin when the Resurrection began, which was in the Morning.
Can you show this Example?
Yea, Paul being at Troas, after he had preached a whole day, until midnight, celebrated the supper of the Lord the same night, which was a Sabbath days exercise; and therefore, that night following the day, was a part of the Sabbath; For in the Morning he departed, having staid there seven days, by which it is evident, that that which was done, was done upon the Lord's day, Acts 20. 7, 10.
Is the Lord's day only to be separated to God's service?
No: For of this manner are holy Fasts observed for the avoiding of some great evil, present or imminent, Lev. 23. 27. Joel 2. 12. & holy Feasts, for the thankful remembrance of some special memorable mercies obtained, Zach. 8. 19. Ester. 9. 17, 18, 19.
To what Commandment do you refer the Churches meeting on the working days?
That is also, by a manner of speech of one part for the whole, contained in this Commandment: yea, it reacheth to the times which the Family appointeth, or that everyone for his private good proposeth, although the Bond to that time is not so strict, as is the Bond to observe the days of Rest.
So much of this Commandment in general: What do you note therein in particular?
1. The entrance in the word Remember.
2. The parts of the Commandment.
What is to be observed in the word, Remember?
That although all the Commandments are needful diligently to be remembered, yet this more specially.
Why so?
1. Because this Commandment hath least light of nature to direct us to the observation of it.
2. For that we are naturally most negligent in it, suffering ourselves to be withdrawn by our worldly business, from the Lord's service, upon the Lord's day; and therefore, such a special warning is needful to be added.
What things are we thence to remember?
1. To look back unto the first institution of the Sabbath day in Paradise, Gen. 2. 2, 3. before all Sacrifices and Ceremonies.
2. So to bear it in mind, as to live in continual practice of the duties we learned the Sabbath day last past.
3. To bethink ourselves before of the works of the Sabbath, and so to prepare ourselves, and our affairs, Luke 23. 54. that we may freely and duly attend on the Lord in the Sabbath approaching.
What should be done in this preparation of the Sabbath?
1. We should so compass all our businesses in the six working days, that our worldly affairs enter not, or encroach into the possession of the Lord's day; Not only willingly, but not so much as by any forgetfulness. As when through want of foresight, or forecasting the payment of money due by obligation, or any such businesses that might be prevented, shall fall out on that day.
2. We should sanctify ourselves, and those that are under us, to keep that day.
What is contrary to this?
The neglect of Preparation for the Sabbath before it come, and of fitting our hearts for holy service, when it is come.
What are the parts of this Commandment?
First, to keep the Lord's rest.
Secondly, to sanctify this rest: For it is not sufficient that we rest from worldly businesses, but it is further required, that it be a holy rest. The first showeth, what works we are to decline upon this day; the other, what duties we are to perform.
What are the works that we must decline, and leave undone on the Lord's day?
Not only the works of sin, which we ought to leave undone every day, but also the works of our ordinary callings concerning this life, and bodily exercise and labors, which upon other days are lawful and necessary to be done, Mark 3. 4. Ezek. 23. 37, 38. Num. 15. 32, 33. Exod. 31. 10, 11, 12, 13, 14. & 34. 21. Nehem. 13. 15, &c. Esa. 58. 13.
What instances have you in Scripture of the performance hereof?
The Israelites ceased both from those works which were of the least importance, as gathering of sticks, Num. 15. 32. and from such also as were of greatest weight, as working at the Tabernacle, and building the Temple on the Sabbath day; and consequently all other works betwixt these extremes, as buying and selling, working in seed time, or harvest, were forbidden unto them.
Are we as strictly bound to rest from all our outward businesses, and to forbear all worldly labor upon this day, as the Israelites?
Yea, so far forth as the morality of the Commandment reacheth, but by the Ceremonial Law, there was enjoined unto the Jews a more exact observation of outward rest, which to them was a part of their Ceremonial worship: whereas unto us the outward rest is not properly any part of the sanctification of the day, or of the service of God: but only a means tending to the furtherance of the same; even as in Fasting and Prayer; Fast is of it self no part of God's service, but a thing adjoined thereunto, and so far forth only acceptable in the worship of God, as it maketh a way and readier passage for the other, 1 Cor. 8. 8.
What did that most strict observance of outward rest signify unto the Jews?
Their continual Sanctification in this world, Exodus 31. 13. Ezek. 20. 12. and their endless rest in the world to come; whereof this was a Type no less then the land of Promise, Heb. 4. 4, 5. 10.
How was the latter of these specially typified?
In this world, God's Children are subject to the fiery trial, but after these troubles, rest is provided for them, 2 Thes. 1. 7. and no fire to be feared in that after world. For a more lively representation of that, there was a charge laid upon the children of Israel, that no fire might be kindled throughout all their habitations upon the Sabbath day, Exodus 35. 3. though it were for the very preparing of the meat which they should eat, Exodus 16. 23. which was allowed unto them, even in the two great solemn days of the Passover, Exo. 12. 16.
Is it then lawful for us to make a fire and dress meat upon the Lord's day?
Yea certainly; because these were proper to the Pedagogy, or manner of government of the Children of Israel under the Law, as may appeate by this, that there was no such thing commanded before the Law was given by Moses; and consequently being not perpetual, must necessarily follow to be Ceremonial. Now after the Sabbath that Christ our Lord rested in the grave, the Ceremonial Sabbath lieth buried in that grave, together with those other Rites which were shadows of things to come, the body being in Christ, Col. 2. 16, 17. Therefore we being dead with Christ, from these Ceremonies, are no more to be burdened with such Traditions, ibid. verse 20. Nor to be brought under the bondage of any outward thing: It is a liberty purchased unto us by Christ, and we must stand fast unto it, that blessed hour being come, wherein the true worshippers are to worship the Father in Spirit and Truth, John 4. 23.
To leave then the Ceremonial Sabbath, and to come to the Moral; How is the Rest required therein laid down in the fourth Commandment?
By a Declaration: First, of the Works from which there must be a cessation. Secondly, of the persons that must observe this Rest.
How is the former of these expressed?
In these words: In it thou shalt not do any Work, Exodus 20. 10.
What is required of us hereby?
That for the space of that whole natural day, we cease in mind and body from all our worldly labors; yea from the works of our lawful Calling, and all other earthly businesses whatsoever, more then needs must be done, either for God's glory, or man's good.
What gather you of this?
That all exercises which serve not in some degree to make us fit to the Lord's work, are unlawful upon the Lord's day.
Why do you say, that we must rest in mind and body?
Because this rest must be of the whole man, in thoughts, words, and deeds, Esa. 58. 13.
Is it merely unlawful to do any bodily, or outward business on the Lord's day?
No. First, for such works are excepted as are presently necessary, either for common honesty, or comeliness.
Secondly, the actions of Piety requisite for the performance of God's service on that day, Acts 1. 12. Mat. 12. 5.
Thirdly, extraordinary exigence of Charity, for the preservation of the Common-wealth, 2 Kings 11. 9.
Fourthly, the preservation of our own and others life, health, and goods, in case of present necessity, or great danger of their perishing, if they were not saved on that day, Mat. 12. 10, 11. Mark 3. 4. Luke 13. 15, 16.
What be the special breaches of this part of the Commandment?
1. The making of the Sabbath a common day through common labors in our ordinary callings, Neh. 13. 15. vain speech, and talking of our worldly affairs, Esa. 58. 13. thinking our own thoughts, and no other but a common use of the Creatures.
2. The making it a day of carnal rest unto idleness, feasting, pastimes, &c. which draw our minds further from God then our ordinary labors, Exod. 32. 6. Whither are referred all recreations, which distract us, as also excessive eating and drinking, which causeth drowsiness, and unaptness unto God's Service and Worship.
3. The making it a day of sin, or the Devils holy day, by doing that on the Lord's day which is no day lawful, Mar. 3. 4. but then most abominable, Ezek. 23. 37, 38.
4. The keeping a piece of the day, not the whole; or giving liberty to ourselves in the night, before the whole Sabbath be ended.
5. The forbearing ourselves, but employing others in worldly businesses; for preventing of which sin, God is so large in naming of the persons, which in this Commandment are forbidden to work.
Why is there a particular rehearsal of these persons in this Commandment?
To take away all excuses from all persons in this Commandment; for the Lord did see, that such was the corruption of men, that if they themselves did rest upon this day from labors, they would think it sufficient, not caring how they toiled out and wearied their servants at home with continual labor, as many do; so that it were better to be such men's Oxen then their servants, so small care they have of their souls.
What is the special use of this rehearsal?
To teach us, that all sorts and degrees of persons are bound to yield this duty unto God; and that the Sabbath is to be kept both by ourselves, and those that do belong unto us.
Was it not ordained also for the rest and refreshing of men and beasts; especially Servants, which could not otherwise continue without it?
That also was partly intended, as may appear by Deut. 5. 14. but not principally, for the things here contained do concern the worship of God; but that wearing and toiling out of servants and beasts, is against the sixth Commandment; and working is here forbidden, that men might be the more free for the worship of God; and therefore though servants had never so much rest and recreation upon other days, yet they ought to rest upon this day in that regard.
Why is there mention made of allowing rest to the beasts?
First, that we may show mercy even to the beasts, Prov. 12. 10.
Secondly, to represent after a sort, the everlasting Sabbath, wherein all Creatures shall be delivered from the bondage of corruption, Rom. 8. 20, 21.
Thirdly, because of the whole employment of men in the Lord's service: for beasts cannot be travelled or used in any work upon that day, unless man be withdrawn from God's service; yea, though the beast could labor without man's attendance, yet his mind would some time or other be carried away and distracted thereby, that it would not be so fit as it ought to be for God's service.
To whom especially is the charge of this Commandment directed?
To Householders and Magistrates, who stand charged in the behalf, both of themselves, and of all that are under their roof and Government, Jos. 24. 15. Neh. 13. 15. Heb. 13. 15.
What is the charge of the Housholder?
That not only himself keep the Lord's day; but also, his Wife, Children and Servants, as much as may be. For as they serve him in the week days: so he must see that they serve God on the Lord's day.
What gather you of this?
That a Housholder should be as careful of the Lord's business, as of his own; And if he will not keep such a servant as is not careful in his ordinary work, much less should he keep any that will not be careful in the Lord's work, how skillful soever he be in his own.
What is the Magistrates part?
To see that all within his gates keep the Lord's day, Jo. 24. 15. even strangers, though Turks and Infidels, Neh 13. 15. causing them to cease from labor, and restraining them from all open and public Idolatry, or false Worship of God; much more all his own Subjects, whom he ought to force to hear the Word, 2 Chron. 34. 33.
So much of the first part of this Commandment, touching our rest from all worldly businesses: What followeth in the next place?
The second and greater part of this Commandment, which is the sanctifying of this Rest, and keeping it holy unto the Lord, by exercising of ourselves wholly in the service of God, and performing the duties of that day.
Are we as strictly bound to these duties as the Jews?
Yes verily, and more then they, because of the greater measures of God's graces upon us, above that which was upon them.
What is required of us herein?
To make the Sabbath our delight; to consecrate it as glorious to the Lord, Isa. 58. 13. and that with joy, and without weariness, Amos 8. 5. with Mal. 1. 13. and that also with care and desire of profit we bestow the whole day (as nature will bear) in holy Exercises.
What are these Exercises?
They are partly duties of Piety, Acts 13. 13. 15. 20. 7. Psal. 92. 1. as hearing and reading the Word, Prayer, singing of Psalms, and feeding our selves with the Contemplations of the heavenly Sabbath; partly of mercy, 1 Cor. 16. 2. Neh. 8. 12. as visiting and relieving the sick and needy, comforting the sad, and such like.
How are these duties to be performed?
Hartly public, in the Church, where the solemn worshipping of God is the special work, and proper use of the Sabbath: Partly private, out of the Church; and that either secretly, by ourselves alone, or jointly with others.
What if we cannot be suffered to use the public means?
Such as are necessarily debarred from the public duties, must humble themselves before God, mourning and sorrowing for this restraint, Mat. 24. 20. Psal. 42. 6. & 84. 1, 2, 3. and with so much more care and earnestness use the private means, Psal. 53. 1, 2.
What is the first duty we are to perform in the public Assembly?
To join in Prayer with the Congregation, which is an excellent duty; for if, as Christ saith, When two or three are gathered together in his Name, he will grant their requests; how much more will he hear his servants, when two or three hundred are gathered in his Name?
What is the second?
To hear the Word read, Luke 4. 16. Acts 3. 16. & 15. 20. for blessed is he that readeth, and they that hear the Word, Rev. 1. 3.
What is the third?
To hear the Word preached, Luke 4. 16. 22. Acts 13. 14, 15. & 15. 21. & 20. 7.
What is the fourth?
To communicate in the Sacraments by being present when the Sacrament of Baptism is administered unto others; and by receiving the Sacrament of the Lord's Supper ourselves, after a decent order in the appointed time, Acts 20. 7. 1 Cor. 11. 20.
Why should a man be present at Baptism?
First, that he may give thanks to God for adding a Member to his Church.
Secondly, that he might be put in mind of his own Vow made to God in Baptism by seeing the child baptized.
What is the fifth duty to be performed in the Congregation?
Singing of Psalms.
What is the sixth?
Exercise of the Discipline of the Church against offenders, 1 Cor. 5. 4.
What is the seventh?
Collection for the poor, and Contribution for relieving the necessities of the Saints of God, 1 Cor. 16. 1, 2. where we are to give according to our wealths, and the blessing of God upon the week going before.
What are the private duties that are to be performed out of the Church?
Such as we perform either in secret by ourselves alone, or in common with our families at home, or others abroad, both before the public exercises in the Church, the better to perform them, and after, the more to profit by them.
What be they in particular?
First, Private Prayer.
Secondly, Reading of the Word.
Thirdly, holy Conference touching the Word of God, and familiar talk of things belonging to the Kingdom of heaven Luke 14. 7. 16.
Fourthly, Examination of ourselves, and those that belong to us, what we have profited by the hearing of the Word, and other exercises of Religion.
Fifthly, Catechising of our families.
Sixthly, Meditation upon God's Word, Properties, and Works, as well of Creation as of Providence; especially that which he exerciseth in the government of the Church, Psal. 80. 88. 92.
Seventhly, reconciling such as are at variance, and visiting the sick, relieving the poor, &c. 1 Cor. 16. 2. Neh. 8. 12. For these also are works of the Sabbath.
What proof have you of this continual exercise and employment?
1. In the Law; every evening, and every morning were Sacrifices, which on the Sabbath were multiplied, Numb. 28. 9.
2. The 92. Psalm (entitled, A Psalm for the Sabbath ) to be sung that day, declareth, that it is a good thing to begin the praises of God early in the morning, and to continue the same until night.
That we may know then, how to spend a Sabbath well, declare more particularly how we may bestow the whole time in exercises of holiness; and first begin with the evening preparation.
Our care must be over night, that having laid aside all our earthly affairs, we begin to fit ourselves for the Lord's service: that so we may fall asleep, as it were, in the Lord's bosom, and awake with him in the morning.
What must be done in the morning when we awake?
We are to put away all earthly thoughts, and to take up such Meditations as may most stir up our hearts with reverence and cheerfulness to serve the Lord the whole day after: wherein, first, we are to consider the great benefit of the Lord's Sabbath, and so cheer up our hearts in the expectation to enjoy the same. Secondly, to covenant with the Lord, more religiously to sanctify the whole day after.
In making of ourselves ready, what are we to do?
Rising as early for the Lord's service, as we do for our own businesses; and bestow no more time nor care about our apparel, and such like, then needs must: we may then occupy our mind about such matters as be most fit for that time; which ordinarily may be these two.
1. To think upon God's goodness in giving us such apparel, and other necessaries, which many others want: so that we may judge all things we have rather too good for us, then be discontented with any thing we enjoy.
2. Considering how well our bodies be appareled, and provided for; to seek more to have our souls better appareled with Christ Jesus.
Being up and ready, what are we to set ourselves to?
We must set ourselves to our morning sacrifice, either alone, or with others, if it may be, some short Prayer for our preparation being used.
What Meditations must we here enter into?
Two especially: the one, for that which is past; the other, for that which is to come.
What for that which is past?
To cast our weeks account at least how God hath dealt with us in benefits and chastisements, and how we have dealt with him in keeping or breaking his Commandments, that by both we may find matter to comfort and humble us, to move us to thankfulness for mercies received, and to earnest suit and labor for pardon of our trespasses, and supply of all our necessities.
What for that which followeth?
To prepare ourselves for the public Ministry, and as it were to apparel ourselves, and make ourselves fit to go to the Court of the Lord of Hosts with his children, and before his Angels.
What things are necessary hereunto?
1. A due regard whither we go, before whom, what to do, and what ends, wherewith to honor God, and to receive grace from him.
2. An earnest hunger, so to use the means to God's honor, and our good.
3. True faith, that we shall enjoy our desire.
4. Joy and Thankfulness, in the hope of such Blessings.
5. Humility, in regard of our unworthiness.
6. Vnfained purpose of amendment of life.
What must be added unto these?
To the Meditations, fervent Prayer must be joined, and Reading, for our furtherance in God's service; and such as conveniently can, are to join together in a Christian Family, to read, pray, and confer, and Governors to instruct their Families in such matters as are then befitting.
Having thus spent the time privately, what is to be done in public?
We are to go to Church in all comely sort, before the public Ministry is begun, and then with all diligence to attend, and to give consent thereunto, and so to take to heart whatsoever shall be brought unto us, that by all the holy exercises we may be edified in all needful graces.
The public Ministry ended, what are we to do?
We are to occupy our minds on that we have heard, and when we come to place and time convenient, to set ourselves more especially to make use of it, to ourselves and others pertaining to us, and to water it with our prayers, that it may grow and bring forth fruit.
What say you to our diet, and refreshing of our nature on this day?
Care would be had, that it be such as every way may make us fitter for holy duties; And to this end, we are to season it with Meditation, and speeches of holy things.
How is the afternoon to be spent?
1. The time before the Evening Sacrifice, we are to bestow, either alone, or with others, in such Exercises as may best quicken in us God's Spirit.
2. For the Evening Sacrifices▪ in all respects to behave ourselves as in the Morning, and to continue to the end.
3. This public Ministry fully ended, to keep our minds (in like sort as before) on that we have heard; and so being come home, either alone, or with others, to enter into an examination of ourselves for the whole day.
How are we to end the day?
1. With thanks for God's blessings on our labors.
2. Humble suit for pardon of all our faults escaped.
3. Earnest desire of grace, to profit by all, that we may persevere unto the end, and be saved.
Do you make any difference betwixt the Sabbath nights, and other nights?
Yes: we should lay ourselves down to rest in greater quietness that night, upon the sense and feeling of the former Exercises; so that our sleep should be the more quiet, by how much the former Exercises of that day have been more holy; otherwise we should declare, that we have not kept the whole day so holy to the Lord as we ought.
What be the sins condemned in the second part of this Commandment?
Generally, the omission of any of the former duties; and in particular,
1. Idleness, which is a sin every day, but much more on the Lord's day.
2. Profane absence from, or unfaithful presence at God's Ordinances.
3. Neglect of calling ourselves to a reckoning after holy Exercises.
4. Being weary of the duties of the Sabbath, thinking long till they be ended, Amos 8. 5. Mal. 1. 13.
What are the helps or hindrances to the keeping of this Commandment?
We must add to the forementioned duties of remembrance, an ardent endeavor to taste the sweetness of holy Exercises, Psa. 24. 2, 3. & 84. 1. &c. that so we may come to make the Sabbath our delight.
2. We must avoid and abhor all profane opinions, either disannulling the necessity of the Sabbath, or equalling any other day to it, together with such meetings, and Companies, Exercises and occasions, whereby we shall be in danger to be drawn to the unhallowing of the Sabbath day, Ezek. 22. 26.
So much of the Commandment: What reasons are used to enforce the same?
Four.
Whence is the first taken?
From equality, by a secret reason of comparison of the less; That forasmuch as God hath allowed us six days of seven for our affairs, to do our own business in; whether it be labor, or honest recreation, and reserved but one for himself, when as he might most justly have given us but one of seven, and have taken six to himself; we ought not to think it much, to spend the whole seventh day in the service of God.
What learn you from hence?
The unequal and wretched dealing of most men with God, who by the grant of this Commandment urge usually at their servants hands, the work of a whole day, in every of the six days; yet upon the Lord's day, think it enough, both for themselves, and those under them, to measure out unto the Lord three or four hours only for his service, using one measure to mete the service due unto themselves, and another to mete the service due unto God; which is a thing abominable before God, Pro. 11. 1. And so much the more as the things are greater, and of more value, which they mete with lesser measures.
Whence is the second Reason taken?
From God's own right, who made the Sabbath, and is Lord of it. For the seventh day is the Sabbath of the Lord thy God; This day is his, and not ours.
Whence is the third?
From the example of God; That as God having made all things in the six days, rested the seventh day from creating anymore: so should we rest from all our works: God himself ceasing from his work of Creation on that day, and sanctifying it, with what joy ought we to imitate our God herein? Gen. 2. 2, 3. Exod. 31. 17.
Did God cease from all works on the seventh day?
No verily; he did then, and still continueth to do a great work in preferring the things created, John. 5. 17.
What learn you from this?
1. That we be not idle on the Lord's day, seeing God's example is to the contrary, but attend upon the Lord's service.
2. That as the Lord preserved on the Sabbath day things created in the six days before, but created none other new: so by his example, we may save things on that day, which otherwise would be lost; but we may not get or gain more.
Whence is the fourth and last reason drawn?
From hope of blessing; because God ordained not the Sabbath for any good it can do to him, but for the good of unthankful man; and therefore he blessed and sanctified it, not only as a day of service to himself, but also as a time and means to bestow increase of grace upon such as do continually desire the same; Exodus 31. 13. Esa. 56. 6, 7.
What is meant by Sanctifying it?
The setting it apart from worldly businesses, to the service of God.
What by Blessing?
Not that this day in it self is more blessed then other days; but as the acceptable time of the Gospel is put for the persons that receive the Gospel in that time: so by blessing this day, he meaneth that those that keep it shall be blessed; and that by setting it apart, and separating it by this Commandment from other days to be kept holy by public exercises of his holy worship and service, God hath made it an essential means of blessing to them that shall sanctify it as they ought.
Wherein shall they be blessed that keep the Sabbath day?
1. In all the holy exercises of the Sabbath, which shall serve for their further increase both of the knowledge and fear of God, and all other spiritual and heavenly graces accompanying salvation.
2. In matters of this life, we shall not only not be hindered by keeping the Sabbath, but more blessed then if we did work that day: as on the other side, the gain on the Lord's day shall by the curse of God melt and vanish away, what show of profit soever it have, and bring some curse or other upon our labors in the week days, which in themselves are lawful and honest.
So much of the first Table, concerning our duties to God, the due performance whereof is called Piety: wherein God (as a King or as a Father of an household) doth teach his Subjects or Family their duties towards himself. What is taught in the second Table?
Our duties to ourselves and our neighbors: the performance whereof is commonly called Justice, or Righteousness; wherein God teacheth his Subjects and Family their duties one towards another.
What is the sum of the Commandments of the second Table?
Thou shalt love thy Neighbor as thyself. Lev. 19. 18. Mat. 22. 39. Or, As you would that men should do unto you, do you unto them likewise, Mat. 7. 12. Luke 6. 31.
What general things do you observe belonging to this Table?
1. That it is like unto the first, Matth. 12. 39. and therefore that according to the measure of our profiting in the first Table, we profit also in this. In which respects the Prophets and Apostles do commonly try the sincerity and uprightness in profiting under the first Table, by the forwardness in the second.
2. That the works thereof are in higher or lower degree of good or evil, as they are kept or broken towards one of the household of faith, rather then towards a neighbor, simply, 1 Cor. 6. 8. & 10. 32. Gal. 6. 10. Deut. 22. 2, 3.
3. That out of our bond to our neighbor we draw all our duties to all men, 1 Thes. 3. 12. & 5. 15. reaching them even to the wicked, so far forth as we hinder not God's glory, nor some great duty to others, especially the household of faith; for sometime it may so fall out, that that which men require, (and that otherwise are right) may not be given; as Rahab, though subject to the King of Jericho, might not revile the Spies, but should have failed in her duty, if she had betrayed them at the Kings Commandment; and therefore in this case she did well in preferring the obedience she owed to God, before the duty she owed to man, Josh. 2. 3. In like case also Jonathan revealing his Fathers counsel unto David, and preferring the greater duty before the lesser, did well, 1 Sam. 19. 3. So we owing a greater duty to our Country, then to our natural kindred, must rather refuse to relief them, if they be Trayters, then suffer any hurt to come to our Country.
But what if two have need of that which I can give but to one only?
I must then prefer those that be of the household of faith, before others, Galat. 6. 10. and my kinsmen, and those that I am tied unto by a special bond, before strangers, John, Chap. 1. v. 14. Acts 10. 24.
What are we specially forbidden to do by the Commandments of the second Table?
To do anything that may hinder our neighbors dignity, in the fifth; Life, in the sixth; Chastity, in the seventh; Wealth, in the eighth; or good Name, in the ninth; though it be but in the least secret motions and thoughts of the heart, unto which we give no liking nor consent: for unto that also the last Commandment doth reach.
How are these six Commandments of the second Table divided?
Into such as forbid all practice, or advised consent to any hurt of our neighbors; and such as forbid all thoughts and motions of evil towards our neighbor, though they never come to advised consent of the Will. The first five Commandments do concern such things as come unto consent, and further; the last, such as come not unto consent at all.
How are those five Commandments of the first sort divided?
Into those that concern special duties to special persons: and those that concern general duties, to all those duties which concern special persons, are commanded in the first; those that generally concern all men, either in their life, chastity, goods, or good name, are enjoined in the four Commandments following.
What gather you hence?
That we are to distinguish between duties and duties; between sin and sin, done towards men; and that to offend principal persons, and such unto whom we are in special manner obliged, is greater sin, because God hath singled out this one Commandment for these persons.
What are the words of this Commandment, which is the fifth in order?
Honor thy Father and thy Mother, that thy days may be long upon the Land which the Lord thy God giveth thee, Exod. 20. 12.
What is to be considered in these words?
1. The Commandment.
2. The Reason.
What is the meaning and scope of this Commandment?
That the equality of men's persons and places in whatsoever estate, Natural, Civil, or Ecclesiastical, and with whatsoever relation to us, be duly acknowledged and respected; for it requireth the performance of all such duties, as one man oweth unto another, by some particular bond, in regard of special callings and differences, which God hath made between special persons.
What be these special persons?
Either in Equalls, or Superiors and Inferiors; for this Commandment enjoineth all due carriage of Inferiors to their Superiors; and by consequent also of Superiors to their Inferiors; and likewise by analogy, of equals among themselves, under the sweet relation betwixt Parents and Children, or betwixt brethren of the same family, and the general duty of honor.
What are Equalls?
They be equal in gifts, either of Nature or Industrie, as brethren in a family, Citizens in a Common-wealth, Pastors in a Church, &c.
What is required of Equalls?
That they live equally amongst themselves, loving one another, and affording due respect to each other, Rom. 12. 10. that they live together sociably and comfortably, preferring each other before themselves, and striving to go one before another in giving honor, 1 Pet. 2. 17. & 5. 5. Eph. 5. 21. Phil. 2. 3. that they be faithful one to another.
What is here forbidden?
Want of Love, Incivility, Strife, and Vain-glory; whereby they seek to advance themselves one above another, and to exalt themselves above their fellows, Phil. 2. 3. Matth. 23. 6.
What are Superiors?
They be such as by God's ordinances have any preeminency, preferment, or excellency above others, and are here termed by the name of Parents, 2 Kings 2. 12. & 5. 13. & 6. 21. & 13. 14. 1 Cor. 4. 15. Col. 3. 22. to whom the first and principal duties required in this Commandment do appertain, Eph. 6. 1, 2.
Why are all Superiors here called by the name of Parents?
1. For that the name Parents being a most sweet and loving name, men might thereby be allured the rather to the duties they owe, whether they be duties that are to be performed to them, or which they should perform to their inferiors.
2. For that at the first and in the beginning of the world, Parents were also Magistrates, Pastors, School-masters, &c.
How doth this agree with the Commandment of Christ, Mat. 23. 7, 8, 9. that we should call no man Father or Master upon earth?
Very well; for there our Savior meaneth only to restrain the ambitious Titles of the Pharisees in those days, who desired not only so to be called; but that men should rest in their authority alone for matters concerning the soul.
Who are Inferiors; comprehended here under the name of Children?
Such as (by the Ordinance of God) are any way under Superiors, who are principally and in the first place, to perform the duties required in this Commandment.
Why is the Commandment conceived in the name of Inferiors?
Because their duties are hardest obeyed in all estates.
What is here contained under the name of Honor?
Not only Cap and Knee, but every particular duty, according to their particular estates, Mal. 1. 6.
Why are these duties comprehended under the word Honor?
Because it adds an ornament and dignity unto them.
What is the Honor that Inferiors owe to all Superiors in general?
1. Reverence in heart, word, and behavior, Lev. 19. 3. Eph. 6. 1. 5. For the reverence of the mind is to be declared by some civil behavior, or outward submission; as of rising before them, and of giving them the honor of speaking first, &c. Lev. 19. 32. Job 29. 8. & 32. 6, 7.
2. Obedience to their counsels.
3. Prayer to God for them, with giving thanks, 1 Timothy 2. 1, 2.
4. Imitation of their Virtues and Graces, 2 Timothy 1. 5. & 4. 9. & 8. 9.
What contrary sins are here forbidden?
1. Want of Reverence, inward, or outward.
2. Despising of Superiors, Jude v. 8, 9, 10. Prov. 30. 11.
3. Neglect of Prayer and other duties.
What is the duty of all Superiors towards their Inferiors?
That they answerably afford unto them love, blessing according to the power they receive from God, Heb. 7. 7. & 11. 20. Gen. 9. 25, 26, 27. good example for their imitation, Titus 2. 7. and that they so carry themselves, as that they may be worthy of the honor that is given them, Eph. 6. 4. 9.
What are the contrary vices?
Want of love, failing in Prayer, and in giving good example, dishonoring their places by unseemly and indiscreet carriage, Tit. 2. 15. 1 Sam. 2. 23.
How many sorts of Superiors are there?
Two: Without Authority; and with Authority.
Who are Superiors without Authority?
Such as God hath by age only, or by some supereminent gifts lifted above others; whether they be of the body, as strength and beauty; or of the mind, as wit and learning; (which are most to be honored) or of outward state and wealth, 1 Sam. 25. 8. and Nobility; in which respect, although brethren be equal, yet by age the elder is superior to the younger; and the man, in regard of Sex, is above the woman; and he that is skillful, before him that hath no skill.
Who are inferior to such?
They who are younger and of meaner gifts, whether of nature, or of grace, or of such as are gotten by exercise.
What is our duty towards such Superiors?
To acknowledge the things wherein God hath preferred them before us; and to respect and regard them, according to their graces and gifts.
What is the duty of them that are Superiors in years?
They are by grave, wise, and godly carriage of themselves, to procure reverence unto themselves; on the one side, avoiding lightness and variableness; on the other, too much severenesse and austerity.
What are the duties to be performed towards Aged persons?
To rise up before the hoary head, and honor the person of the aged, Lev. 19. 32. to give them the way, &c. in regard their age is honorable; yet men that have a place of pre-eminency given them of the Lord, may keep their places.
What is the contrary sin forbidden?
Despising, or disregarding of the Aged.
What is the duty of such as are Superiors in knowledge, and other graces?
To use their skill, and other graces so, as others may be benefited by them, 1 Pet. 4. 10.
What is our duty towards them?
To give them the due approbation; to wait for their words, and give ear unto their speeches, Job 32. 11. 16. as being wiser then ourselves; to profit by their gifts, and to make our benefit of their good graces, so far as our calling will suffer.
What is the contrary sin?
Not acknowledging, nor reverencing, nor imitating the graces of their Superiors.
Who are the Superiors with Authority?
Such as by special Office, and Calling, have charge over others.
What are the Inferiors?
Such as be committed unto their charge.
What general duty is there between the Superiors and Inferiors of this sort.
To pray more especially one for another, 1 Tim. 2. 1. Psal. 20. Psal. 21. Gen. 24. 12. Psal. 3. 8. and 25. 22. & 28. 0.
What is required of the Inferiors?
Besides thankfulness, fidelity, Tit. 2. 10. there is specially required subjection and obedience, Rom. 13. 1.
What is Subjection?
An humble and a ready mind to submit ourselves to their Government, who are set over them, in acknowledging the necessity of their power in governing them, Rom. 13. 1. Tit. 3. 1. 1 Tim. 6. 1.
What is Obedience?
A voluntary and hearty doing of that which the Superiors command, Eph. 6. 1. 5, 6, 7. Col. 3. 20. Heb. 13. 7. or patient suffering, that they shall inflict upon them; albeit it should be either without just cause, or somewhat more excessively then the cause requireth, Heb. 12. 9, 10. 1 Pet. 2. 19, 20.
Is there no restraint of this obedience?
None, saving that which we owe unto God; in regard whereof, our obedience to them must be in the Lord; that is, only in lawful things; otherwise we are in reverence to refuse and allege our duty unto God for a warrant. Rom. 1. 30. Eph. 5. 24. & 6. 1. 1 Sam 22. 17. Judge. 8. 6. & 8, 9.
What contrary sins are here condemned?
Disobedience, and neglect of humble submission to our Superiors commandments and corrections, Rom. 1. 30. Judge. 8. 6. 8, 9.
What is the duty of Superiors in Authority towards their Inferiors?
To protect and support such as are committed unto them, Epes. 5. 23. Rom. 13. 4. To provide good things for the body and the soul, Matth. 7. 9, 10. To command things that are good and profitable for the Inferiors, governing them prudently, and after an holy manner, not as Tyrants, but as those that have a Governor above them, to whom they shall give an account, Ephes. 6. 9. and as those who rule over such as have a title unto, and shall be partakers of the same glory which themselves look for, 1 Pet. 3. 7.
In what things doth this government consist?
In two: Direction, and recompense of Reward.
Wherein consisteth Direction?
In Word and in Deed.
What must be done by word?
They must instruct and command them in the things which pertain to God, and to their special callings, Eph. 6. 4. Gen. 18, 19.
Must every Superior in authority be careful for the instruction of those that be under him in the things of God?
Yes verily: and herein God hath declared his singular care of the everlasting good of men, who hath therefore commended the care of Religion to so many, to the end they might be so much the more assuredly kept in the fear of God.
What is direction by Deed?
Good example; whereby in their life, conversation, and experience, they are to go before their Inferiors, that thereby they may be provoked to follow them.
What is Recompence?
It is either a cheerful reward for well-doing, or a just chastisement for evil; both which should be answerable in proportion to the deed done.
What is the sin contrary hereunto?
Abuse of this Authority, through too much lenity, 1 Sam. 2. 23. or severity, Eph. 6. 4. 9.
How many kinds of Superiors are there with Authority?
Two: private and public; and consequently, so many inferiors.
Who are private Superiors and Inferiors?
They are either in the Family, or in the Schools.
What is the duty of Superiors in the Family?
1. To provide for the Household, the things belonging to their soul, by a familiar chatechising, and examination, and to go before them in prayer accordingly; the Housholder being therein to be the mouth of his Family.
2. To provide the necessaries belonging to this present life; as food and raiment, both sufficient and agreeable to every ones place, and estate, Gen. 18. 6, 7, 8. Prov. 27. 23, 24, 25. & 31. 15. 1 Tim. 5. 8. with convenient government.
What is the duty of Inferiors in a Family?
To submit themselves to the order of the House, and according to their places and gifts, to perform that which is commanded by the Governors thereof, for the good of the Household, Gen. 39. 2, 3, 4.
What are the differences of Superiors and Inferiors in a Family?
They are either natural, as Husband and Wife, Parents and children; or otherwise, as Masters and servants.
What are the common duties of the Husband and Wife one towards another?
Mutuall and conjugal love one towards another; yet so, as the Word presseth love at the Husbands hands, more then at the Wives, because men are commonly more short of that duty, Eph. 5. 25.
Wherein must this Conjugall Love be declared?
1. By mutual help, Gen. 2. 18.
2. By due benevolence, 1 Cor. 7. 3. except by consent for a time, that they may give themselves to Fasting and Prayer, 1 Cor. 7. 5. 2 Sam. 11. 11.
What are the sins common to the Husband and the Wife?
1. Want of Love.
2. Bewraying one another's infirmities.
3. Discovering each others secrets.
4. Jealousy.
5. Contention.
What is the duty of the Husband towards his Wife?
1. In an entire love unto her, to cherish her, as he would cherish his own flesh, and as Christ doth his Church, Eph. 5.
2. To provide for her that which is meet and comely, during his life; and then also, that she may be provided for after his death, if it so fall out.
3. To protect her, and defend her from all evil.
4. To dwell with her, as one of knowledge, 1 Pet. 3. 7.
5. To give honor to her, as the weaker vessel, ibid. that is, to bear with her infirmities.
6. To govern and direct her.
What be the special sins of the Husband?
1. Not to dwell with his Wife.
2 Neglect of edifying her by instruction and example.
3 Denying her comfortable maintenance, and employment.
What is the duty of the Wife to the Husband?
1 Subjection in a gentle and moderate kind, and manner, Eph. 5. 22. For albeit it be made heavier then it was from the beginning, through their transgressions, yet that yoke is easier then any other domestical subjection.
2 Obedience, wherein Wives are oft short, as Husbands in love, Eph. 5. 33. 1 Pet. 3. 1. 6.
3 She must represent (in all godly and commendable matters) his Image in her behavior, that in her a man may see the wisdom and uprightness of her husband, 1 Cor. 11. 7.
4 She must be an helper unto him, Gen. 2. 18. as otherwise, so by saving that which he bringeth in, Prov. 31. 11, 12. 1 Tim. 3. 11.
Finally, she must recompense her husbands care over her, in providing things necessary for his household, and do good for her husband all the days of her life, Prov. 31. 12. that so he may be unto her, as it were a veil and covering before her eyes, Gen. 20. 16.
What be the sins of the Wife, in respect of her Husband?
1 Failing in reverence, which appeareth in froward looks, speeches or behavior.
2 Disobedience in the smallest matters.
3 Disregard of her husbands profit.
What duties come in the next place to be considered?
Those of natural Parents, who are specially mentioned in this Commandment: whereunto also, are to be reduced, all in the right line ascended, and their Collateralls, as also Fathers in law, and Mothers in law.
What are the duties of natural Parents towards their Children?
They are either common to both Parents, or particular to either of them.
What are the common duties of both Parents?
They do either respect the things of this life, or of that which is to come.
What care are they to have of the Souls of their Children, to fit them for the life to come?
1 To make them Members of the visible Church by Baptism.
2 They are to Catechize and instruct them in religion, as they are able to receive it, and to bring them up in Nurture, and the fear of God, Ephes. 6. 4.
3 They are to pray to God for to bless them, and guide them in his fear.
What is required of them for the things of this life?
1 To mark the wits and inclinations of their Children, and as far as their own ability will reach, to apply them accordingly in due time, to some good honest and godly calling, that so being trained up in such a trade, as they are fittest for, they may not afterwards live idly without any calling, Gen. 4. 2. Prov. 20. 11. 22. 6.
2 To provide for them a godly marriage (if it please God) in time convenient, 1 Corinthians 7. 36.
3. Not only to maintain them during their abiding in their house, but also to lay up and provide somewhat for them, that they may live honestly afterwards: and therefore are they to distribute their goods among their children; and what they have received from their Ancestors, to leave the same (where it may be done lawfully) to their posterity, 2 Cor. 12. 14. 2 Chro. 12. 3. Prov. 19. 14.
What special regard is here to be had by Parents to the eldest Son?
That since God hath honored him with that dignity, as to be their strength, Gen. 49. 3, 4. he should also be honored by them (at the least) with a double portion, Deut. 21. 17. as by the rest of the brethren with honor, yet so as he fall not from his honor by some horrible sin, Gen. 49. 4.
What be the common sins of Parents?
1. Negligence in not instructing their children betimes.
2. Not correcting them till it be too late, or doing it with bitterness, without compassion, instruction, and prayer.
3. Giving them ill example.
4. Neglect in bringing them up in some lawful calling.
5. Not bestowing them timely and religiously in marriage.
6. Light behavior towards them, and too much familiarity with them, whereby they become vile in their eyes.
7. Loving beauty, or any outward parts, more then God's Image in them.
What is required of the Father in particular?
To give the name unto the child, Gen. 35. 18. Luke 1. 62, 63. For notwithstanding the mothers have sometimes given the names, yet that hath been by the Fathers permission.
What special duty is laid upon the Mother?
To nurse the child, if she be able, Gen. 21. 7. 1 Sam. 1. 23. Lam. 4. 3, 4. 1 Thes. 2. 7, 8. 1 Tim. 2. 15. & 5. 10.
So much of the duty of Parents to their children: What is the duty of Children towards their Parents?
It is either general, or special, viz. in the case of marriage.
1. To reverence them, and to perform careful obedience to them in all things that they command; by the example of our Savior, who was subject to his Parents, Luke 2. 51.
2. To pray for them.
3. To carry themselves, while they are under their Parents tuition, and after they are parted from them, as they may cause their Parents (in their good bringing up) to be commended, Prov. 10. 1. & 17. 25. & 31. 28.
4. To be an aid unto them as well as they be able, and to help them with their bodies when they are in distress, Ruth, Chap. 1. ver. 16. 17, 18.
5. To repay their Parents care over them, by being ready to relieve them, if they stand in need of relief, and want anything wherewith God hath blessed them, 1 Tim. 5. 4. Gen. 45. 11. & 47. 12.
What be the contrary sins of Children, in respect of their Parents?
1. Disobedience.
2. Murmuring at their Parents chastisements.
3. Contemning them for any default of body or mind.
4. Vnthankfulnesse, in not relieving them, not standing for their deserved credit, &c.
What is the special duty of Children to their Parents in case of marriage.
That they ought not so much as attempt to bestow themselves in marriage without their Parents direction, and consent, especially daughters, Gen. 24. & 21. 21. & 27. 46. & 28. 9. Judges 14. 2. 1 Cor. 7. 36, 37, 38.
What reason have you to persuade children to this duty?
That seeing their Parents have taken such great pains and travel in bringing them up, they should reap some fruits of their labors in bestowing of them. Besides, they should give them this honor to esteem them better able, and more wise to provide for their comfortable marriage then themselves are.
Is this duty required only of Children to their natural Parents that begat them?
No; It is also in some degree required of children to their Vncles and Ants, or to any other under whom they are, and that be instead of Parents unto them, when their Parents are dead, Esther 2. 10. 20. Ruth 2. 18. 23.
What is the duty of Masters towards their servants?
1. To deal honestly and justly with them, leaving off threatening, remembering they have a Master in heaven, Col. 4. 1. Eph. 6. 9.
2. To have a care to instruct and catechise them, and to teach them the fear of the Lord.
3. To teach them their Trades and Occupations, that they may be bettered for being in their family.
4. To allow them fit wages for which they have covenanted with them, that they may live honestly; for the laborer must have his hire.
5. To reward them plentifully, and to recompense their service when they part from them, according as the Lord hath blessed them by their labor, Deut. 15. 13, 14. & 24. 14, 15.
What are the sins of Masters?
1. Vnadvised entertainment of sinful servants.
2. Negligence in not instructing them, in the fear of God, and in some lawful calling, and not using religious exercises with them.
3. Not admonishing or correcting them, or doing it in an ill manner, grieving more when they fail in their business, then when they are slack in God's service.
4. Giving them ill example, and using light behavior before them.
5. Detaining their wages from them, and not recompensing their labors by giving them a due reward when they are with them, and when they part from them.
6. Neglect of them in sickness, unjust stopping of their wages for that time.
7. Not relieving them (if they be able) in their age, who have spent their youth in their service.
What is the duty of Servants to their Masters?
1. To reverence and obey them in all things agreeable to the word.
2. To pray for them that God would guide their hearts.
3. To learn all good things from them.
4. To be faithful, and not prodigal in spending their goods.
5. With care and faithfulness, (as in the presence of God) to bestow themselves wholly (at the times appointed) in their Masters business, doing their work not only faithfully, and with a single eye, but also diligently, Gen. 24. 10, 11, &c Eph. 6. 5, 6, 7.
What are the sins of Servants in respect of their Governors?
1. Contempt, and Disobedience.
2. Murmuring at their corrections, though unjust.
3. Idleness in their Calling.
4. Vnthriftinesse, and unfaithfulness in dealing with their Masters goods and affairs.
5. Stealing and privy defrauding of them.
6. Eye-service, Eph. 6. 6.
Who are Superiors and Inferiors in the Schools?
Tutors and School-Masters are the Superiors; Pupills and Scholars the Inferiors; whose duties are to be gathered by proportion out of those of Fathers and Children, Masters and Servants in the Family.
Hitherto of Superiors and Inferiors, which are more private: who are the public?
Such as govern, and are governed in the Church and Commonwealth.
What is the duty of such Superiors?
To procure the common good of those, of whom they have received the charge; forgetting (to that end) themselves, and their own private good, so oft as need shall require, Exod. 18. 13. 2 Sam. 24. 17. Matth. 11. 2. 1 Thes. 2. 7, 8, 11.
What is the duty of Inferiors to their public Superiors?
To minister charges, and other things necessary for the execution of their offices, and to their power to defend them in the same, Rom. 13. 6, 7. Gal. 6. 6. 1 Tim. 5. 17, 18. 1 Cor. 9. 4, 5, 6, 7, 9, 11, 13.
How many sorts be there of public Superiors?
Two; Ecclesiastical, and Civil: the former whereof are (as it were) Divine, the other are called Human Creatures, 2 Kings 2. 3. 1 Tim. 2. 2. 1 Pet. 2. 13, 14.
Why do you call the Ministers of the Church Divine Creatures?
Because they are precisely in their kinds, number, and orders, set down in the word of God.
Why call you the other Human Creatures?
Because, notwithstanding they are appionted of God, and such as without them neither Church nor Common-wealth can stand; yet are not their kinds, and number, and Order so appointed of God, but that men may make more or fewer, of greater authority or less, according as the occasion of places, times, or the disposition of people's, do require.
Who are the Superiors in the Church?
All Ecclesiastical Governors, and the Ministers of the Word especially, 1 Tim. 5. 17.
Who are under the Government?
All Christians and Professors of Religion.
What is the Ministers duty to the people?
1 To be faithful and painful in dispensing to them the will of God, (and not their own fancies, or the inventions of men) instructing them sincerely in the way of salvation, and breaking unto them the daily bread of life, 2 Tim. 4. 1, 2. Acts 20. 26.
2 To comfort and strengthen the weak.
3 To be an example unto all, in life and conversation.
What be the sins of Ministers?
1 Slacknesse in Preaching.
2 Vnprofitable or hurtful teaching.
3 Giving ill example.
What is the duty of the people to their Ministers?
1 To hear them willingly, Mat. 10. 14.
2 To submit themselves to all that they shall plainly and directly teach them out of the Word of God. Heb. 13. 7. 17.
3 Frankely and freely to make provision for them, that there be no want, Gal. 6. 6. 1 Tim. 5. 17, 18. 1 Cor. 9. 4, 5. &c.
What be the sins of the people, in regard of their Ministers?
1 Disobeying and opposing against their Doctrine.
2 Denying them competent maintenance.
3 Not standing for them when they are wronged.
Who are Superiors in the Commonwealth?
All Civil Magistrates, whether they be Supreame, as Emperors and Kings, or inferior Governors under them, 1 Pet. 2. 13, 15. whereunto are to be referred the General in the Field, and Captains in War, as also in Courts, Advocates are Fathers to their Clients.
Who are under the Government of the Civil Magistrates?
All persons and Subjects in the Realm, City or State, where they are Governors, Rom. 13. 1.
What are the duties of Kings and inferior Magistrates in the Commonwealth?
They are twofold; First, in respect of God's matters; Secondly, in regard of civil affairs, 1 Tim. 2. 12. The former whereof regardeth the good of the souls, the latter, of the bodies of their Subjects.
What is the Civil Magistrate to do in God's matters, and for the Souls of the Subjects?
1 He should pray for them that God would make their hearts obedient unto him.
2 He should see that God be honored in his Dominions, that abuses in Religion be reformed, and the truth promoted and maintained, after the example of David, Solomon, Hezekiah, Josiah, and other good Kings, 2 Cro. 14. 3, 4. & 15. 12, 15. & 17. 6, 9.
3. He should plant the sincere preaching of the Word among his subjects; that so they may be more obedient unto him: And take care that the good things already taught and established, may be done as God hath appointed. He is not to make new Laws of his own for Religion; but to see those Ordinances of Religion which are grounded upon the Word of God, duly established and preached, that so God may be truly served and glorified; and the Church within his Realms, and under his government, may under him lead a quiet and peaceable life, in all goodliness and honesty, 1 Tim. 2. 2. For he who neglecteth this duty unto God, shall never perform his duty to man, how politick soever he seem to be.
What is the Magistrate especially to perform, in respect of civil affairs?
1. He must look to the peace of the Common-wealth, over which he is set, 1 Tim. 2. 2. defending his subjects from their enemies, and preserving their lives in war and peace, and suppressing murderers, robbers, and all outrageous persons.
2. He must not only maintain peace, but also honesty; that by him we may not only lead a peaceable life, but also an honest, 1 Tim. 2. 2. where specially he is to provide, that all uncleanness be removed.
3. He must see that justice be duly executed, Psal. 72. 2, 4. and that the Ministers thereof give judgment speedily in matters belonging to their judgment.
4. He must take order, that every man may enjoy his own, Psal. 72. 4.
5. He must cherish the good, and discountenance the bad, and take order that Malefactors may be punished, and well doers may be encouraged, Psal. 72. 4, 7. Rom. 13. 3, 4.
What is the sin of Magistrates?
Carelesnesse in performing those former duties.
What is the duty of Subjects to their Magistrates?
1. To pray for them, that God would rule their hearts by his holy Spirit, that under them we may lead a quiet and peaceable life in all godliness and honesty, 1 Tim. 2. 1, 2.
2. To help them with our goods, paying willingly, customs, tax, and tribute, due to them, Mat. 22. 17, 21. Rom. 13. 6, 7. which condemneth the popish Clergy, that detract this Tribute.
3. To adventure our lives for them in war and peace, 2 Sam. 21. 16, 17. and 23. 15, 16.
4. When they do us wrong not to rebel, but endure it patiently; for it is better to suffer for well doing then for evil.
5. To be obedient and dutiful unto them, and to obey their Laws in the Lord.
Do their Laws bind the Conscience?
As far as they are agreeable with the Laws of God, the do; but otherwise they do not: for there is but one Law-giver, who is able to save, and to destroy, Jam 4. 12.
What learn you out of the former?
That Drunkards, Thieves, Murderers, &c. break both this Commandment, and that other under which those sins are principally contained.
What out of the latter?
That the Papists are to be condemned, who hold that the Popes Laws do bind the conscience.
What be the sins of Subjects?
1. Disobedience, and Rebellion.
Refusing and repining to pay dues.
Hitherto of the duties of Superiors, Inferiors, and Equalls: Shew now what are the helps of the obedience of this Commandment.
They are either common to all, or proper to Inferiors and Superiors.
What is common to all?
There must be endeavor to nourish and increase a natural Affection, Rom. 12. 10. Humility, Rom. 12. 16. and Wisdom to discern what is good and fitting for our own and others places, Rom. 13. 7.
What is proper to the Inferiors?
He must see God in the place and authority of his superiors, Rom. 13. 1. setting before his eyes the dreadful threatenings, and example of God's vengeance on the seditious and disobedient, Eccles. 10. 8.
What is proper to the Superiors?
He must be the same to his Inferiors that he would have Christ to be unto himself, Eph. 6. 9. remembering the tragical ends of Tyrants and Usurpers.
What hindrances of these duties are to be avoided?
1. Self-love, which maketh men unfit, either to rule, or to obey; 1 Tim. 3. 2, 3, 4.
2. Partiall inquiry into the the duties of others towards us, joined for the most part with the neglect of our own, Eccles. 7. 23, 24.
3. The fury of the Anabaptists.
4. The company of seditious persons, and despisers of government. Prov. 24. 21, 22.
What is the reason annexed to this Commandment?
That thy days may be prolonged, and that it may go well with thee in the Land which the Lord thy God giveth thee, Deut. 5. I6.
What is taught in this reason?
That God moveth the hearts of Superiors, to promote the good estate of Inferiors; for so also do the words sound, Exodus 20. 12. that they may prolong thy days: besides the providence of God to the obedient, which is far above all experience of men's provision.
What is the sum of this promise?
The blessing of long life and prosperity to such as by keeping this Commandment shall show that they regard the Image and Ordinance of God, Eph. 6. 1, 2, 3. Rom. 13. 1, 2.
Have not the other Commandments this promise?
No, not expressly; which showeth that a more plentiful blessing in this kind followeth from the obedience of this Commandment then of the other that follow. Hence it is called by the Apostle, the first Commandment with promise; Eph. 6. 2, 3. it being the first in order of the second Table, and the only Commandment of that Table, that hath an express promise, and the only Commandment of the Ten, that hath a particular promise.
But how is this promise truly performed, seeing some wicked men live long, and the godly are taken away in the midst of their time?
1. The Lord performeth all temporal promises, so far forth as it is good for us; and therefore, the godly are sure to live so long as it shall serve for God's glory, and for their own good; but the wicked live to their further condemnation, Isa. 56. 20.
2. It is enough, that the promises of this life be performed for the most part.
3. What loseth the obedient child? what injury is done unto him, who being taken out of this life, is recompensed with a better? or what breach of promise is in him that promiseth silver, and payeth with gold, and that in greater weight and quantity? As for the wicked, they gain nothing by their long life, receiving by means thereof, hereafter, judgment in hell.
Doth not the Lord oftentimes revenge the breach of his Commandment, even in this life?
Yes: 1. Upon the Parents, who have been ungracious themselves, in giving unto them ungracious and disobedient children.
2. Upon the Children themselves, who are sometimes immediately stricken from Heaven, and sometimes punished by the Law of the Magistrate.
So much of the fifth Commandment, concerning all special duties to special persons: What are the general duties in the Commandments following, which come at least to consent?
They are either such as concern the person it self of our Neighbor in the sixth, or such as concern the things that belong to his person: as his chastity in the seventh, his goods in the eighth, and his good name in the ninth Commandment.
What are the words of the sixth Commandment?
Thou shalt not murder, Exod. 20. 13.
What is the sum and meaning of this Commandment?
That the life and person of man (as being the Image of God) be by man not impeached, but preserved, Gen. 9. 5. And therefore, that we are not to hurt our own persons, or the person of our Neighbor, but to procure the safety thereof, and to do those things that lie in us, for the preservation of his, and our life and health, 1 Tim. 5. 23.
What is forbidden in this Commandment?
All kind of evil, tending to the impeachment of the safety, and health of man's person, with every hurt done, threatened, or intended, to the soul or body, either of ourselves, or of our Neighbors.
What is required in this Commandment?
All kind of good, tending to the preservation of the welfare of man's person; that we love and cherish both the soul and body of our Neighbor, as we would and ought to do our own, Heb. 3. 13. Jam. 1. 27. Phil. 2. 12. Eph. 5. 29. For some of the duties here enjoined, concern our own person, some the person of our neighbor.
What be those duties that do concern our own persons?
They are either such as ought to be performed by us in our own life time, or when we are ready to depart out of this world.
What are the duties we are to perform towards our own selves in our life time?
They respect either the welfare of our souls, or of our bodies.
What are the duties that respect the welfare of our souls?
1. To use the means of grace, 1 Pet. 2. 2.
2. Diligence to finish our salvation, Phil. 2. 12. and to make our election sure by the fruits of faith, 2 Pet. 1. 10.
3. To reject evil, and approve that which is good, Psal. 1. 11. Prov. 1. 10. 15.
4. To imitate the example of good men, and not to take scandals given by others.
5. To follow our vocation diligently.
What be the contrary vices forbidden?
1. Rejecting the food of spiritual life, by not hearing, Prov. 28. 9. or not obeying the Word, Jam. 1. 22.
2. Corrupting, or perverting it by itching ears, 2 Tim. 4. 3. or unstable minds, 2 Pet. 3. 16.
3. Want of knowledge, Prov. 4. 13. & 8. 35, 36. Hos. 4. 6. especially when people have had the ordinary means appointed of God for obtaining the same, either of their own, or of others, which they might have been partakers of.
4. Sin, especially gross sins, Prov. 6. 32. and 8. 36. and obstinacy in sinning, Rom. 2. 5. Tit. 3. 11.
5. Following of evil counsel, and evil examples, and taking of scandals.
6. Neglecting of our vocation.
What be the things that respect the welfare of our bodies?
1. Sober and wholesome diet, 1 Tim. 5. 23.
2. Help of Physic, when need is: so that it be after we have first sought unto God, 2 Chron. 16. 12.
3. Vsing honest recreation, whereby health may be maintained, Judge. 14. 12.
4. Preventing unnecessary dangers.
5. Giving place to the fury of another, as Jacob did to Esau, by his mothers counsel, Gen. 27. 43, 44.
What be the contrary sins forbidden?
1. Immoderate worldly sorrow, as the Apostle saith, worketh death, 2 Cor. 7. 10.
2. Malice and envy, which maketh a man a murderer of himself, as well as of his Neighbors; for (as the Wise man noteth) Envy is the rottenness of the bones, Prov. 14. 30.
3. Neglect either of wholesome diet, or of exercise, and honest recreation, or of physic, to preserve or recover health: For we must not think, that there are no more ways to kill a man's self, but with a knife, &c.
4. Drunkenness and surfeiting, eating and drinking out of time, Prov. 25. 16. Eccles. 10. 16, 17. or spending ones self by unchaste behavior, Prov. 5. 11. and 7. 22, 23. All which are enemies to the health and life of man.
5. Launcing or whipping our flesh, 1 King. 18. 28. Colos. 2. 23. Ephes. 5. 29. as Idolaters use to do, or otherwise wounding ourselves.
6. Capitall crimes, 1 King. 2. 23.
7. Vnnecessary dangers.
8. Not giving place to the fury of another.
9. Refusing the means of life.
10. Self-murder, 1 Sam. 31. 4. 2 Sam. 17. 23. Mat. 27. 5. Acts 16. 27, 28.
What are we to do at the time of our departure out of this life?
1. With willingness we must receive the sentence of death, when God shall utter it, 2 Cor. 1. 9.
2. We must then resign our charge in Church and Common-wealth, or Family, into the hands of faithful men, Numb. 27. 16. 2 Chron. 28. 1, &c.
3. We must resign our souls to God in Christ, Psal. 31. 5. with confidence of his love, though he kill us, Job 13. 15. of the remission of our sins, and our resurrection unto immortality, Job 19. 25. &c.
2 We must leave our body to the earth, as a pledge, in time to be resumed, giving order for the comely and Christian burial thereof, Gen. 49. 29. 1 King. 13. 31.
Hitherto of the duties that concern our own persons: What are they that do respect our Neighbor?
They likewise are to be performed unto him, either while he is alive, or after his death.
What are the duties belonging to our Neighbor while he liveth?
They are partly inward, partly outward.
What are the inward?
To love our neighbors as ourselves, to think well of him, to be charitably affected towards him, and to study to do him good, in respect that we are all the creatures of one God, and the natural children of Adam; for which end we are to cherish all good affections in our hearts:
What be those good affections here required?
1. Humility and kindness, proceeding from a loving heart to man, as he is man, Rom. 12. 10. Eph. 4. 32.
2. A contentment to see our brother pass and exceed us in any outward or inward gifts or graces, with giving of thanks to God for endowing him with such gifts.
3. Compassion and fellow-feeling of his good and evil, Rom. 12. 15, 16. Heb. 13. 3.
4. Humility.
5. Meekness.
6. Patience, longsuffering and slowness to anger, Eph. 4. 26. 1 Thes. 5. 14.
7. Easinesse to be reconciled, and to forget wrong done unto us, Eph. 4. 32.
8. A peaceable mind, careful to preserve and make peace, Rom. 12. 18. 1 Thes. 5. 13. Matth. 5. 9.
What is required for preservation of peace?
1. Care of avoiding offenses.
2. Construing things in the best sense, 1 Cor. 13. 7.
3. Parting sometime with our own right, Gen. 13. 8, 9.
4. Passing by offenses, and patiently suffering of injuries lest they break out into greater mischief.
What are the inward vices here condemned?
The consenting in heart to do our neighbor harm, with all passions of the mind, which are contrary to the love we owe to him.
What be those evil passions?
1. Anger, either rash, or without cause; or passing measure, when the cause is just, Matth. 5. 21. 22. Eph. 4. 26. 31.
2. Hatred and malice, which is a murder in the mind, 1 John. 3. 15.
3. Envy, whereby one hateth his brother, as Cain the murderer did, for some good that is in him, James 3. 14. Prov. 14. 30. 1 John 3. 12.
4. Grudging and repining against our brother, which is a branch of envy, 1 Tim. 2. 8.
5. Unmercifulness and want of compassion, Rom. 1. 31. Amos 6. 6.
6. Desire of revenge, Rom. 12. 19.
7. Crueltie, Psal. 5. 6. Gen. 49. 5. 7.
8. Pride, which is the mother of all contention, Prov. 13. 10.
9. Vncharitable suspicions, 1 Cor. 13. 5. 7. 1 Sam. 1. 13, 14. yet godly jealousy over another is good, if it be for a good cause.
10. Frowardness, and uneasinesse to be entreated, Rom. 1. 31.
What use are we to make of this?
That we should kill such affections at the first rising, and pray to God against them.
So much of the inward: what of the outward?
They respect the soul principally, or the whole man, and the body more specially.
What duties are required of us for preservation of the souls of our neighbors?
1. The ministering of the food of spiritual life, Esa. 62. 6. 1 Pet. 5. 2. Acts 20. 28.
2. Giving good counsel, and encouraging unto well-doing, Hebr. 10. 24, 25.
3. Walking without offense: which the Magistrate ought to be careful of in the Common-wealth, the Minister in his Church, and every one in his calling; for the rule of the Apostle reacheth to all, Give no offense neither to the Jews, nor to the Gentiles, nor to the Church of God, 1 Cor. 10. 32.
4. Giving good example, and thereby provoking one another to love good works, Matth. 5. 16. 2 Cor. 9. 2. Heb. 10. 24.
5. Reproving our brothers sins by seasonable admonition, Lev. 19. 17. 1 Thes. 5. 14. Psal. 141. 5.
6. Comforting the feeble mind, and supporting the weak, 1 Thes. 4. 18. & 5. 14.
What are the contrary vices here condemned?
1. When the food of spiritual life is withholden, Prov. 29. 18. Amos 7. 13. which charge specially lieth upon such Ministers as are ignorant shepherds, and cannot, or idle, and will not feed the flock committed to their charge, or for the most part neglect their own, and busy themselves elsewhere, without any necessary and lawful calling, Ezek. 3. 18. & 13. 19. Jer. 48. 10. Isa. 56. 10. Acts 20. 26, 27, 28.
2. When the Word is corrupted by erroneous, or vain and curious expositions, 1 Tim. 1. 4.
3. When Magistrates procure not so much as in them lieth, that the people under their government do frequent the hearing of the Word read, and preached, and receiving of the Sacraments in appointed times.
4. When men command, or tempt others to things unlawful, 1 King. 12. 28.
5. When men give offenses, either by evil example of life, Prov. 29. 12. or by unseasonable use of Christian liberty, 1 Cor. 8. 10, 11.
6. When we rebuke not our neighbor when he is in fault, but suffer him to sin, Lev. 19. 17.
7. When the blind lead the blind, Mat. 15. 14. and those that be seduced seduce others, Mat. 23. 15. 2 Tim. 3. 13.
So much of that which concerneth the soul of our neighbor principally: Wherein consisteth that which respecteth his whole person, and his body more specially?
In gesture, words and deeds.
What is required in our gestures?
A friendly countenance, that we look cheerfully upon our neighbors, and an amiable behavior, Phil. 4. 8. Jam. 3. 13.
What is here forbidden?
All gestures, which declare the scornfulness, anger, or hatred of the heart, with all froward and churlish behavior, 1 Sam. 25. 17. So that here is condemned, 1. A scornful look, and any disdainful sign, expressed by the gestures of the head, nose, tongue, fingers, or any other member of our body; as nodding the head, putting out the tongue, pointing with the finger, and all manner of deriding of our neighbors, 27. 39. Gen. 21. 9. Compare Gal. 4. 29. 2. A lowering countenance, such as was in Cain, Gen. 4. 5, 6. snuffing, Psal. 10. 5. frowning, &c. which as sparks come from the fire of wrath and hatred.
What doth this teach us?
That we are to look to our own countenance, that it bewray not the filthiness of our hearts: for God hath so adorned the countenance and face of man, that in it may be seen the very affections of the heart, 1 Cor. 11. 7.
What is required in our words?
That we salute our neighbor gently, speak kindly, and use courteous amiable speeches; which according to the Hebrew phrase is called, a speaking to the heart one of another, Eph. 4. 32. Ruth. 2. 13.
What are the contrary vices here forbidden?
1. Evil speaking of a brother, although the matter be not false in it self; when it is not done either to a right end, or in due time, or in a right manner.
2. Disdainfull speaking, when words are contemptuously uttered, whether they carry with them any further signification or no, as to say, Tush, or to call our brother, Raca, Mat. 5. 22, and such like.
3. Bitter and angry words or speeches, wrathfully uttered by any evil or vile terms, as Fool, and such like, Mat. 5. 22.
4. Mockings for some want of the body, Lev. 19. 14. especially for piety, Gen. 21. 9. 2 Sam. 6. 20. Instead that they ought to be an eye to the blind, and a foot to the lame, Job. 29. 15. yet God's children may sometimes use mocking in a godly manner, as Elias did to the Priests of Baal, 1 King. 18. 27.
5. Grudges and complaints one of another, Jam. 5. 9.
6. Brawling, threatening, and provoking of others, Tit. 3. 2.
7. Crying, which is an unseemly lifting up of the voice, Eph. 4. 31.
8. Despightfull words, reviling and cursed speakings, Prov. 12. 18. yet men in authority may use such terms, as the sin of those with whom they deal doth deserve.
What use are you to make of all this?
That according to the counsel of Saint Paul, we see that no corrupt communication proceed out of our mouth, but that which is good, to the use of edifying, that it may minister grace unto the hearers, Ephes. 4. 29. that our speech be always gracious, seasoned with salt, that we may know how we ought to answer every man, Col. 4. 6. For as flesh in Summer, if it be not poudred with salt, will smell: so will it be with them that have not their hearts seasoned with the word of truth. And thence for want of care, proceed angry, wrathful and loathsome speeches against our brother, which are in the Scripture compared to Juniper coals, which burn most fiercely, Psal. 120. 4. or to the pricking of a sword, or a razor, which cutteth most sharply, Prov. 12. 18. Psal. 52. 2. Whereupon the tongue is by Saint James said to be an unruly evil, set on fire of Hell, Jam. 3. 6, 8. We ought therefore to govern our tongues by the Word of God, and take heed of vile speeches.
So much of our Gestures and our Words: what is required in our deeds?
1. That we do good to our Neighbors, so far as our power and calling will suffer.
2. That we visit and comfort him in sickness and affliction, Mat. 25. 36. Jam. 1. 27.
3. That we give meat, drink and cloth, to the poor and needy.
4. That we give relief to the distressed, and succor to the oppressed, Job 29. 15, &c.
5. That we foresee and prevent mischiefs before they come.
6. That we rescue our Neighbor from danger, and defend him with our hands, if we can, if we may.
What be the contrary sins forbidden?
1. Oppression and cruelty, in withdrawing the means of life, I am. 5. 4. as by usury, and by letting out of land, so that men cannot live by it, &c.
2. Not looking unto the sick, and those that be in distress.
3. Neglect of Hospitality, especially to the poor, which by the Commandment of God must be provided for.
4. Not preventing mischief, and turning away all strokes from our Neighbors, so much as in us lieth.
5. Extremity and Cruelty in punishing where the correction is excessive, Deut. 25. 3. 2 Cor. 11. 29. or is not inflicted in love of Justice, Deut. 16. 19, 20.
6. All angry and despiteful striking, how little soever it be.
7. Fighting, smiting, wounding, or maiming of the body of our brother, or neighbor, I am. 4. 1. Lev. 24. 19, 20.
8. The endangering or taking away of his life.
How is this done?
Either directly, or indirectly.
How indirectly?
1. When one defendeth himself with injury or purpose of revenge, or to hurt his adversary, and not only to save himself, Rom. 12. 21. Exod. 22. 2, 3.
2. When women with child, either by mis-diet, or strain by reaching, violent exercise, riding by Coach, or otherwise, and much more by dancing, either hurt the fruit of their womb, or altogether miscarry.
3. When children begotten in Fornication or Adultery are committed to them to keep, which have no care of them.
4. When those to whom it appertaineth do not punish the breach of this Commandment, Num. 35, 31, 32. Prov. 17. 15.
5. Keeping of harmful beasts. Exod. 21. 29.
6. All dangerous pastimes.
7. When things are so made, that men may take harm by them, or such care is not had of them that ought to be; as when the high-ways and bridges are not mended; or when stairs are so made, that they are like to hurt either children, servants, or others; when Wells and Ditches (or any such like dangerous places) are not covered or fenced, Exodus 21. 33. whereunto belongeth that the Lord commanded the Israelites to have Battlements upon their houses, Deut. 22. 8.
When a man without a Calling doth actually take away the life of his brother, Gen. 9. 6. otherwise then in case of public Justice, John 7. 19. just war, Deut 20. 12, 13. or necessary defense, Exod. 22. 2.
How many sorts of this direct killing are there?
Three.
First, Chance-medley.
Secondly, Man-slaughter.
Thirdly, Wilfull murder.
What is that which we call Chance-medley.
When it is simply against our will, and we think nothing of it, as he which felleth a tree, and his Axe head falleth and hurteth and killeth a man, Deut: 19: 4: 5: which is the least sin of the three, and by man's Law deserveth not death, and therefore by the Law of Moses in this case the benefit of Sanctuary was granted, Exod. 21. 13.
But how appeareth it to be a sin at all?
1. Because by the Law of Moses the party that committeth this • act was to lose his liberty, until the death of the high Priest; to signify that he could not be freed from the guilt thereof, but by the death of Jesus Christ, the great high Priest.
2. Because it is a fruit of the sin of our first Parents, who if they had stood in that integrity wherein God created them, such an act as this should never have happened.
3. Because there is some impudency in him that doth it, and want of consideration.
What should this teach us?
To take heed of all occasions that may make us guilty of this sin.
What do you account Man-slaughter?
When one killeth another in his own defense: whereunto also may be added: If one should kill a man at unawares, in hurling stones to no use; Or if a drunkard in reeling should fell another, whereof he should die; for this is different from that which cometh by chance-medley, when a man is employed in a good and lawful work.
What think you of killing one another, and challenges to the field?
It deserveth death by the law of God and man.
What is willful Murder?
When a man advisedly, wittingly, and maliciously, doth slay or poison his Neighbor, which is a sin of a high nature, and at no hand by the Magistrate to be pardoned, because thereby the Land is defiled, Gen. 9. 5, 6. Hos. 4. 2, 3. Numb. 35. 31, 33, 34. Deut. 21. 2, 7, 8, 9.
What reasons are there to set out the detestation of this sin?
1. If a man deface the Image of a Prince, he is severely punished; how much more if he deface the Image of God? Gen. 9. 6.
2. By the law of Moses, if a beast, an unreasonable creature, had killed a man, it should be slain, and the flesh of it (though otherwise clean) was not to be eaten, Exod. 21. 28.
3. By the same law, if this sin go unpunished, God will require it at the place where it was committed, and at the Magistrates hands, Numb. 35. 33.
Hitherto of the duties of this Commandment, belonging to the person of our Neighbor while he is alive: What are they after his death?
They either concern himself, or those that pertain to him.
What are the duties that concern himself?
1. Friends and Neighbors should see that his body be honestly buried, and Funerals decently performed, Gen. 23. 4, 19. & 25. 9. 1 Sam. 25. 1. Psal. 79. 3. Rom. 11. 9.
2. Moderate mourning is to be used for him, Eccles. 12. 7. 1 Thes. 4. 13.
3. We are to report well of him, as he hath deserved.
4. We are to judge the best of him.
What is that which concerneth those that belong to him?
To provide for his wife, children and posterity, that he may live in them, Ruth 2. 20. 2 Sam. 9. 7.
So much of the respect which we owe unto our Neighbors. Is it not required also, that we should show mercifulness unto our beasts?
Yes: A righteous man is to regard the life of his beast, Prov. 12. 10. and all hard usage of the creatures of God is forbidden, Deut. 22. 6, 7. and 25. 4. yet not so much in regard of them, 1 Cor. 9. 9, 10. as that thereby the Lord would train us forward, to show mercy to our Neighbor: For it being unlawful to use the dumb creatures cruelly, it is much more unlawful to use men so.
What are the breakers of this Commandment to expect?
The Apostle James teacheth that, when he saith, Judgment without mercy shall be upon those that are merciless, James 2. 13.
Of how many sorts are those judgments?
They either concern this life, or that which is to come.
What be those that concern this life?
1. Severe punishments, (by the Law) are to be inflicted upon the body, as limb for limb, eye for eye, hand for hand, tooth for tooth, wound for wound, blood for blood, life for life, Exod. 21. 23. Judge. 1. 5, 6, 7. although it were a beast, if it were known to be a striker, Exodus 21. 28.
2. Short life, Psal. 55. 23. blood-thirsty men that live not out half their days.
3. Magistrates that should punish murderers; if they spare them, their lives are in danger to go for the offender, as Ahab's did for Benhadad's, 1 Kings 20. 42. David was exceedingly punished for sparing blood-thirsty men, (such as was his son Absalom ) and not punishing them, 2 Sam. 13. 28, 29. & 14. 33. & 16. 11.
4. God threateneth that he will not only revenge the blood of the slain upon the murderer himself, but also upon his issue, and posterity in unrecoverable diseases, 2 Sam. 3. 29.
What is the punishment that concerneth the life to come?
1. That their prayers are not heard, Isaiah 1. 15. 1 Tim. 2. 8.
2. Everlasting death both of body and soul in the bottomless pit of Hell; and as the degrees of sin are, so shall the punishment be.
What means are we to use for furthering us to the obedience of this Commandment?
It behooveth us to consider, that first, all men are made in the Image of God, Gen. 9. 6. and of one blood with us, Acts 17. 26. and all Christians in the Image of Christ also, in whom we are all one body, 1 Cor. 12. 17.
2. God hath appointed the Magistrate also to punish proportionably every offender in this kind, Gen. 9. 6. Lev. 24. 20, 21. Yea himself also extraordinarily bringing murderers to light and punishment, Gen. 4. 9. Prov. 28. 17. Acts 28. 4.
What must we avoid as hindrances to the obedience of this Commandment?
1. The false opinion of the world, in placing manhood in revenge and blood-shed, Gen. 4. 23, 24.
2. The company of furious and unmerciful men, Proverbs 22. 24, 25.
3. Greedy desire of gain, Prov. 1. 19. Mic. 3. 3.
4. Pride, Prov. 13. 10.
5. Riot and drunkenness, Prov. 23. 29.
Hitherto of the general duties that belong to the person of man contained in the sixth Commandment: what followeth?
The duties which we owe to man in regard of the things which belong unto him: the first whereof concerneth those that be most dear unto him; namely, his family, and his wife especially, who is nearest unto him, and as himself, being one flesh with him. In respect whereof, temperance and chastity is required in the next Commandment.
What are the words of the seventh Commandment?
Thou shalt not commit Adultery, Exod. 20. 14.
What is comprehended under this name of Adultery?
All sins of that sort committed, either in the body, or in the mind of persons, whether married or unmarried, are signified by this name, to signify the vileness of the breach of this Commandment.
What then is the meaning and scope of this Commandment?
That all uncleanness and impurity be avoided, and chastity by all means preserved, 2 Cor. 7. 1. 1 Thes. 4. 3, 4, 5.
What is here forbidden?
All impurity & uncleanness, together with all means and provocations to lust.
What is here required?
All purity, honest behavior, continent and chaste usage towards our selves, and towards our Neighbors, 1 Thes. 2. 3. 1 Cor. 7. 34.
What are the special breaches of this Commandment?
They are either inward, or outward.
What is the inward?
The unchastity and dishonesty of the mind, with all filthy imaginations, and inordinate lusts, Mat. 5. 28. Col. 3. 5.
What are the special branches of this inward impurity?
1. The desire of strange flesh, with resolution to have it if he could, Col. 3. 5. 1 Thes. 4. 5. For to lust after a strange woman with consent of heart, is forbidden in this, Mat. 5. 28. as lust without consent is in the last Commandment. Not that the bare affection is of it self a sin, being rightly directed to a true and good object; but the abuse of the affection, the right subject, manner and measure being not observed.
2. Inward boiling and burning in affection, whereby godly motions, as with a fire are burnt up, and a man's mind is so carried away, that he is hindered in all other things belonging to his Calling. This is an high degree of corruption, which if it be not restrained, will break forth into further mischief, Jam. 1. 15. And therefore we are earnestly to pray to God against it; & if we can no otherwise prevail, we must use the remedy of Marriage prescribed by God himself: For it is better to marry then to burn, 1 Cor. 7. 9.
3. Evil thoughts and cogitations in the mind arising from foolish and vain talk, but first and principally from our own concupiscence, when a man suffers, as it were, his soul to be trampled underfoot with impure imaginations, Jam. 1. 14, 15.
4. Jealousy in the mind betwixt two persons, upon no just occasion, or good ground, which is contrary to that entire love and affection which a man should have towards his wife, Numb. 5.
What is the inward virtue here commended?
The virginity and constancy of the mind, and the chastity and purity of the heart, 1 Cor. 7. 34. 1 Thes. 4. 3, 4. & 5. 23.
What is the outward breach of this Commandment?
Such uncleanness, as being once seated in the mind, after showeth it self outwardly.
Wherein doth it show it self?
Either in things that belong to the body, or else in the body it self.
How in those things that belong to the body?
In the abuse either of apparel, or of meat and drink.
How is this Commandment broken in the abuse of apparel, and the ornaments of the body?
1. By excess, when it is above our estate or ability, Mat. 11. 8. Isa. 3. 16.
2. By lightness, when it is wanton and lascivious; And hence some apparel is called by the Holy Ghost, whorish, Prov. 7. 10. which is a great occasion of lust and uncleanness.
3. By immodesty, and wearing of such attire, as doth disfigure the body.
4. New-fanglednesse, when it is not according to the custom of the Country, City, or Town where we dwell, 2 Sam. 13. 18.
5. When it is otherwise then belongeth to the sex: As if a man put on woman's apparel, or a woman a man's, which is abominable to God, Deut. 22. 5.
What are the Reasons hereof?
1. God would have every sex here maintained, that the man should not become effeminate, nor the woman mannish.
2. To avoid a most notorious occasion of shameless and nameless sin: For if a man may be inflamed with a wanton Picture painted, much more with a lively Image, and portraiture of the sex.
3. It is a dishonor for a man to bely his sex, and to spoil himself of the dignity God hath given him, and presumption for a woman to desire the reputation of a better sex then God hath set her herein.
May not women in their apparel submit themselves to please their Husbands?
They must seek to please them by lawful means; and therefore by clothing themselves in decent apparel with sobriety, and for their success to put their trust in God, who is able by modesty in apparel, without any such indirect means, to maintain their Husbands love towards them, 1 Pet. 3. 5.
What Apparel are we then to use?
Such as cometh under the rule of the Apostle; namely, such as may witness our godliness and modesty, 1 Tim. 2. 9. Tit. 2. 3. And therefore, although some (exceeding this measure) say they do it not to allure any; yet if others be allured by it, it is a sin in them, although not so grievous & great as in the other, who propound to themselves (by their wanton apparel) to allure.
How is this Commandment broken in the abuse of meat and drink?
Either in regard of the quality, or of the quantity thereof.
How in regard of the quality?
1. When we seek after too much daintiness, Deut. 14. 21. Luke 16. 19.
2. When we seek such kind of meat and drink which provoke this sin.
How in regard of the quantity?
By excess and intemperance in diet, when we feed to fullness, and give ourselves to surfeiting and drunkenness, Ezek. 15. 49.
What be the contrary duties here commanded?
1. Temperance, in using a sober and moderate diet, Eccles. 10. 16. according to our ability, and the use of the Country where we be.
2. Convenient abstinence, 1 Cor. 9. 27.
So much of the breach of this Commandment in the abuse of those things which belong to the body: Wherein consisteth the abuse of the body itself?
Partly, in the gestures and carriage of the body; partly, in speech and words; partly, in act or deed.
How is the wantonness of the heart manifested by the countenance, gesture, and carriage of the body?
1. By impudency, or lightness in countenance, gesture or behavior, Prov. 6. 13. & 7. 10, &c.
2. By wanton looks, when the eye (which is the seat of Adultery, or of Chastity) is suffered to wander without regard; and either giveth occasion to others to commit Adultery, or is so fixed to behold the beauty of another, or else lascivious and wicked Pictures (wherein many set their delight) and with the like things wherewith the heart is inflamed to lust, and allured to filthiness thereby, 2 Pet. 2. 14. Mat. 5. 28. Gen. 39. 7. Job 31. 1. Eze. 23. 14.
3. By uncovering of the nakedness of the breasts, and other parts of the body, for the allurement of others: whereunto may be referred the Apostles Commandment for women to be uncovered, 1 Cor. 11. 6. And the example of Rebekah, who for modesty put a veil upon her face, Gen. 24. 65. not as many do nowadays, for other by respects.
4. By painting the face, and counterfeiting the complection, as wicked Jesabell did, who was afterwards (by the just judgment of God) eaten up of dogs.
5. By mincing and tinkling with the feet; by wanton dancing of men and women together (which is a great enticement to this lust) and all other lascivious motions, Isa. 3. 16. Mark 6. 22.
6. By dalliance, and abuse of any part of the body, to the provocation of others unto lust, or suffering them to wander in wantonness.
What be the contrary virtues here commanded?
Chastity in the eyes, countenance, and all the parts of the body, modesty and gravity in behavior, Tit. 2. 3. that we make a covenant with our eyes, Job 31. 1. and pray that the I ord would turn them away from seeing vanity, Psal. 119. 37. Finally, that we so carry and direct all the members of the body, as that they be not weapons of uncleanness, Rom. 6. 13. 14. 19.
How is this Commandment broken by evil words?
1. By vain and wanton speeches, corrupt and rotten communication, whereby not only the speakers heart, but also the hearts of the hearers are inflamed, Eph. 4. 29. & 5. 3, 4. 1 Cor. 15. 33.
2. By giving care to filthy words, and taking delight in hearing unhonest things, although (for our credit) we will not speak them, 1 Cor. 15. 33.
3. By making of love Epistles, amorous Books, lewd Songs, and Ballads, and such like.
4. By reading or hearing wanton Poems, naughty Songs, and bad Books, and much more by learning of them, whereby the memory is cloyed, and so better things kept forth.
Chastity in tongue and ears, speech savouring of sobriety and grace, 1 Thes. 5. 23. modest and chaste talk; where we are to follow the example of the Holy Ghost, who (speaking by necessity) of matters unseemly to be spoken plainly of, useth chaste speech, as, he knew her, he covered his feet, &c. Judge. 3. 24. 1 Sam. 1. 19.
What say you here to Interludes, and Stage-Plays?
They offend against many branches of this Commandment, together both in the abuse of apparel, tongue, eyes, countenance, gestures, and all parts almost of the body. For besides the wantonness therein used, both in attire, speech, and action, the man putteth on the apparel of the woman, which is forbidden as a thing abominable, Deut 22. 5. much filthiness is presented to the beholders, and foolish talking, and jesting, which are not convenient. Lastly, Fornication, and all uncleanness (which ought not to be once named amongst Christians) is made a spectacle of joy and laughter, Eph. 5. 3, 4. Therefore they that go to see such sights, and hear such words, show their neglect of Christian duty, and carelessness in sinning, when as they willingly commit themselves into the snare of the Devil, 1 Cor. 15. 33.
There remaineth now the breach of this Commandment in act and deed:
What is that?
Fleshly pollution, and impurity in action, of which the unlawful vows of continency are nurses, Heb. 13. 4. 1 Tim. 4. 1, 3.
What is the contrary virtue?
The possessing of our vessels in holiness and honor, 1 Thes. 4. 4. For the preservation of which purity, holy wedlock is commanded to such as have not the gift of continency, 1 Cor. 7. 9.
How doth a man exercise uncleanness in Act?
Either by himself, or with others.
How by himself?
By the horrible sin of Onan, Gen 38. 9. lustful dreams, and nocturnal pollutions, Deut. 23. 10. rising from excessive eating, and unclean cogitations, or other sinful means, 2 Pet. 2. 10. Gal. 5. 14. Col. 3. 5.
How is it with others?
Either in unlawful conjunction, or unlawful separation.
What be the kinds of unlawful Conjunction?
It is either with those that are of a diverse, or of the same kind.
What is the filthiness which consisteth in the conjunction of divers kinds?
It is either Bestiall, or Diabolical.
What is the Bestiall?
When a man or woman committeth filthiness with a beast, which is a most abominable confusion, Lev. 18. 23. & 20. 15, 16.
What is the Diabolical?
When a man or woman hath company with an unclean spirit, under the shape of a man or woman. Thus Witches sometimes prostrate their bodies to the Devil, who to fulfill their lusts, doth present himself unto them in an human form.
How is this sin committed betwixt those of the same kind?
When men do carnally company with others out of Marriage, or otherwise then the Laws of holy Marriage do require.
What is common to those unlawful mixtures?
That they be all either voluntary in both, or by force in the one. To the former may be referred the maintenance of Stews, which are permitted and defended in Popery, to the latter, the case of Rape.
How do you prove the unlawfulness of Stews?
1. They are so far from being the remedies of uncleanness, that they be the special nourishers thereof: For the acting of sin doth not extinguish, but increase the flame of concupiscence.
2. They are expressly forbidden in the Law of God, Levite. 19. 29. Deut. 23. 17.
3. The Kings are commended in Scripture, who took away such filthiness out of their Land, 1 Kings 15. 12. 2 King. 23. 7.
4. By them, not Fornication only, but Adulteries; yea, Incests also were committed, when as both married and unmarried came thither, and oftentimes some of the same blood and Affinity committed villainy with one whore, Ezek 22. 11.
What do you say to the case of Rape?
Herein the party forced is to be holden guiltless, but the offense of the other is highly aggravated hereby, Deut. 22. 25, 26. 2 Sam. 13, 14.
Of how many sorts are those unlawful mixtures?
They are either of one sex with the same sex, or of both sexes, the one with the other.
What is that of one sex with the same sex?
Sodomy, or Buggery, when man with man, or woman with woman committeth filthiness, Lev. 18. 22, 29. & 20. 13. Deut. 23. 17. Rom. 1. 26, 27.
What be the unlawful mixtures of both sexes, the male and the female together?
They are either more unnatural, or less contrary to nature.
What are the more unnatural?
1. When a man doth keep company with his own wife, or other women, when it is with them according to the manner of women, Lev. 18. 19. and 20. 18. Ezek. 18. 6. & 22. 10.
2. When there is a mixture of those bodies that are within the degrees of kindred, or alliance, forbidden by the Law of God, Lev. 18. 6, &c. whether it be in Marriage, or otherwise, 2 Sam. 13. 14. Gen. 38. 16. which sin is called Incest.
Of what sorts are Incests?
They are either in degrees of Consanguinity, or Affinity.
What is the Incest of Consanguinity?
Confusion of blood, either in the right line upward, as father with daughter; Collateral, as brother with sister; or overthwart and oblique, as son with Aunt, daughter with Uncle.
May Cousin germans (being in the second degree) marry by the Law of God?
Yea, but in divers respects it is unnecessary and inconvenient.
What are the Incests of Affinity?
There is the same prohibition of Affinity, as of Consanguinity, as for a man to have his Sister in Law, &c.
What use make you of this?
It condemneth the Pope, who dispenseth with the degrees prohibited by God; and prohibiteth many degrees, which God alloweth, making that to be sin which is no sin, and that which is no sin to be sin.
What be the unlawful conjunctions of man and woman, that are less contrary to nature?
They are either betwixt strangers, or betwixt man and wife.
What be the kinds of the former?
Fornication and Adultery, Heb. 13. 4.
What is Fornication?
When two single persons come together out of the state of Matrimony, Deut. 22. 28. Eph. 5. 3.
What is Adultery?
When a man or a woman, whereof the one at least is contracted in marriage, commit filthiness together.
How manifold is this Adultery?
Either single, or double.
What call you single Adultery?
When the one person is single, and the other married, or espoused.
What is the double?
When two persons married, or contracted, do company together, which is a most high degree of offense, as being committed against four persons.
What is the unlawful conjunction betwixt man and wife?
It is either betwixt one and many, or betwixt one and one.
What is the former?
Polygamy, and the having of many wives at once, which was ever unlawful in conscience; howsoever for a time it was borne with of God, in regard of the increasing of the World and Church, and not punished by the positive Law, Gen. 4. 23. Levite. 18. 18. Malachi. 2. 15, 16. 1 Cor. 6. 16. and 7. 2.
What is the latter?
When the holy Laws of Matrimony, and the order which God hath appointed in his Word are observed.
What be those Laws and Orders?
They do either concern the entrance into Marriage, or the holy use thereof after it is consummated.
What is required in the entrance?
1. That the persons to be joined in wedlock, meditate of the ends of Matrimony, that it is ordained for procreation sake, and for their own mutual comfort and preservation, not for fulfilling of lust only.
2. That they use Prayer for a blessing upon them.
3. That they look to the degrees of Consanguinity and Affinity prescribed.
4. That they look that either of them be free from any former Contract.
5. That they be of the same Religion.
6. That they have consent of Parents, and those which have charge over them; for Parents have as great interest in their children, as in any of their goods.
7. That there be due consent and liking betwixt themselves, where Parents must have a care to marry them when they have understanding and discretion.
8. That due respect be had to the age of the parties.
9. That there be espousalls before marriage, and that the parties espoused join not themselves together before the marriage be confirmed by the Prayers of the Congregation, according to the example of Joseph and Marie, Mat. 1.
What be the contrary abuses?
1. When Meditation and Prayer are neglected.
2. When nearness of blood and kindred is not respected.
3. When either of the parties is formerly married, or contracted to some other, Mal. 2. 15.
4. When they are of a diverse Religion, Gen. 6. 2.
5. When there wanteth consent of Parents, Exod. 22. 16, 17. where stealing away of men's daughters cometh within the compass of Adultery, and is condemned in this Commandment.
6. When there is not due consent between the parties themselves, Gen. 29. 23. Where untimely marriages come to be condemned, which are the causes of many discords, and so great dissention between Husband and Wives when they are come to years of discretion and age.
7. When there is great disparity of age in parties contracted.
8. When espousalls are neglected, or the parties espoused come together before the consummation of the marriage; both which are breaches of God's Ordinances.
What is required in the holy use of marriage?
1. An holy and Christian conversation together during the whole term of their life.
2. The sober use of the marriage bed.
What is required in the former?
That there be mutual delight, Prov. 5. 19. fidelity, Rom. 7. 2. and confidence each in other, Prov. 31. 11.
What in the latter?
That they render due benevolence one to the other, 1 Cor. 7. 3, 4. and abuse not the marriage bed, either unseasonably, or untemperately.
How unseasonably?
In not observing the time, either of natural separation, Lev. 18. 19. or of solemn humiliation, wherein with consent they are to give themselves unto Fasting and Prayer, which though it be not strictly commanded, is yet permitted, 1 Cor. 7. 5, 6, 7.
How intemperately?
When the honorable and chaste estate of Matrimony is used to wantonness, and not with moderation and seemliness, 1 Thes. 4. 4, 5. For as a man may commit a fault in excess of Wine, although it be his own; so may he sin in abusing his body with his own wife.
Hitherto of the unlawful conjunction: wherein doth unlawful separation consist?
Either in the utter abjuration of marriage, or in the breach of conjugal society.
How is the former sin committed?
By the unlawful vows of continency; where we must abhor the doctrine of devils, depraving and denying holy marriage, 1 Timothy 4. 1. 3.
How is the latter committed?
Either when the party is present, or when he is absent.
How when the party is present?
When due benevolence is not yielded, although there be aptness thereunto, nor any hindrance by consent, in respect of extraordinary prayer, 1 Cor. 7. 3, 4.
How when the party is absent?
Either privately, or publicly.
How privately?
When the party withdraweth it self in mislike or loathsomeness, or else by long and unnecessary journeys of travelling, of merchandizing, &c. or making a desertion for hatred of Religion, 1 Cor. 7. 12, 13. 15.
How publicly?
When separation hath been made by the Magistrate, without lawful cause.
Is there any lawful cause of divorce?
Yes: Adultery is a lawful cause of separation; but not contention, or discord, or anything beside, Matth. 5. 32.
So much of the Commandment: What are the punishments of the breach of it?
1. When many other sins are hid, this is most commonly discovered, Num. 5. 13. John 4. 16. Prov. 5. 14.
2. The sin is a judgment of it self, Prov. 22. 14. Eccl. 7. 27, 28. Rom. 1. 24.
3. God judgeth them oftentimes in this world, always in the world to come, Heb. 13. 4. 1 Cor. 6. 9, 10. Num. 24. 8. Gen. 12. 17. 1 Cor. 10. 8. Gen. 34. 25. Judges 19. 29. Prov. 7. 23, 26, 27. Job 31. 9, 10, 11, 12. 2 Sam. 13. 14. 28.
4. More particularly, whipping for Fornication, and death for Adultery, and other unlawful mixture, Lev. 20. 10.
5. It spendeth the goods, Prov. 5. 10. & 6. 26.
6. It hurteth, wasteth, and consumeth the body, Prov. 5. 11.
7. It bereaveth a man of his understanding and judgment, Hos. 4. 11.
8. It not only reacheth to the offenders themselves, but also to their children, who are the children of Adultery; and by Moses Law, the Bastard (to the tenth generation) might not enter into the Sanctuary, Deut. 23. 2.
9. He sinneth against his wife and lawful children, whilst thereby he oftentimes maketh a Stews of his house, as David did by the adultery he committed with the wife of Uriah, 2 Sam. 16. 21.
10. Barrenness in his wife, Lev. 20. 20.
11. Children begotten in horrible Incest were to be burnt or slain in their mothers womb.
What are the helps to the obedience of this Commandment?
Unto the fore-mentioned helps there must be added:
1. Care to keep a good conscience, Eccles. 7. 28.
2. Labor in our Vocation.
3. Watchfulness over our own fpirit, Mal. 2. 16.
4. A Covenant with our eyes, Job 31. 1.
5. Love of God, and of his wisdom, Prov. 2. 10, &c.
6. Prayer, Psalm 119. 37.
7. Holy Meditation.
What are the hindrances to be avoided?
Beside the unlawful vows of continency, and other provocations unto this kind of sin before noted, we must beware of,
1. Idleness, in ceasing from doing any profitable thing▪ Ezek. 16. 49. 2 Sam. 11. 12. 1 Tim. 5. 11, 13. Gen. 34. 1, &c.
2. The breach of peace with God, Prov. 22. 14.
3. Running on in sin, Eccl. 7. 28. especially Superstition and Idolatry, Rom. 1. 25, 26. in which cases God giveth men over to vile lusts.
4. Lewd company, Prov. 5. 20. & 7. 25.
5. Idle and unwarrantable exercises.
So much of the seventh Commandment, where Chastity is commanded: there followeth the general duties which we do owe to man in other things appertaining unto him: what be they?
They either regard the preservation of his goods, as the eighth, or his good name, as the ninth Commandment.
What are the words of the eighth Commandment?
Thou shalt not steal, Exod. 20. 15.
What doth it contain?
A charge of our own, and our neighbors goods, that we show love and faithfulness therein, and not only not impeach or hinder, but by all means preserve and further the same.
What special matter do you learn from hence?
The gross error of the Anabaptists, that hold community of goods, which by the whole drift and scope of this Commandment is manifestly overthrown.
What is forbidden in this Commandment?
Whatsoever is prejudicial to our own or our neighbors wealth; that we no way hinder, diminish, or abuse the same.
What is required?
Whatsoever may further or prosper our own, or our neighbors wealth; that we give to everyone that which is his, and do our best, as far as our callings and means will suffer, to preserve his goods, and (as occasion serveth) help to increase them by all lawful courses, Eph. 4. 28. and honest dealing, Tit. 2. 10.
What is the end of this Commandment?
It is divers. First, in respect of God, that the goods which he hath bestowed on us should be conserved and employed to those uses for which he hath entrusted them unto us, and principally to the setting forth of his glory who gave them.
Secondly, in respect of the Church; for whatsoever is given unto any member thereof, whether it be either spiritual or external good, it is given for the common benefit of the whole body. And therefore he that taketh away the goods of any member, or refuseth to employ for the common profit what he hath, he neglecteth this communion, and consequently sinneth against this Commandment.
Thirdly, in respect of the Common-wealth; for the preservation whereof, justice is required, in giving unto everyone that which is his own; which being neglected, great Kingdoms are great Theeveries.
Lastly, in respect of every singular person, that every man may freely and quietly enjoy those his goods which God hath given him.
What was the occasion of this Commandment?
It was that covetousness which naturally adhereth unto us, whereof it cometh to pass, that we are not contented with our estate & means, but lust and long after other men's, and use all our endeavors to compass them, whether it be by right or wrong. And from hence arise injuries, oppressions, thefts, and robberies. By which means what is gotten doth naturally more delight and please us, then that we get in our lawful callings, Prov. 9. 17. & 20. 17.
What are the words of this eighth Commandment?
Thou shalt not steal, Exod. 20. 15.
What is here forbidden?
Theft, in all the kinds thereof.
What is theft?
It is the fraudulent imbezeling, or taking away of those goods which belong to another man, without the knowledge, or against the will of the owner; or the unjust detaining of it from him, when we know that in right it belongeth unto him.
What things are chiefly to be here considered?
Two. First, the Objects, about which it is chiefly exercised: and secondly, the Virtues and Vices commanded and forbidden.
What are the Objects?
Our own and our neighbors goods; or as they commonly speak, meum & tuum, mine and thine. For whereas he forbiddeth theft, and commandeth beneficence, he implieth and requireth, that there should be distinct proprieties and possessions: for otherwise there could be no theft, nor exercise of bounty and beneficence: for a man cannot steal but that which is another's, nor give but that which is his own.
What are the Virtues commanded, and the Vices forbidden in this Commandment?
The Apostle hath comprised all in a brief sum, Eph 4. 28. Let him that stole steal no more, but rather let him labor, working with his hands the thing which is good, that he may have to give to him that needeth. Of which the Apostle propoundeth himself for an example, Acts 20. 33, 34, 35.
What then are the parts of this Commandment?
Two. First, the negative, forbidding all Theft. Secondly, the affirmative, enjoining the just getting, and the just and liberal use of our goods.
What understand you by Stealing, or Theft?
All vices of the same nature and kind, whereby we any ways hinder or hurt ourselves, or our neighbors in our goods. And as Theft it self is here forbidden, so also the cause and root of it, which is covetousness, together with the means and signs of it, and the procuring of it in others; As also the contrary virtues hereuuto are required.
How must we proceed in handling of them?
From the generals to the more special.
What degrees are there of the general duties?
First, to abstain from all injuries and injustice, whereby we hurt or hinder ourselves, or our neighbor, in our own, or his goods.
Secondly, that we use our best endeavor to preserve by all lawful means, both our own and his.
Thirdly, that we cheerfully communicate our goods to the relieving of our neighbors necessities.
What are the vices opposite hereunto?
They are three.
First, injuriously to hurt or hinder ourselves or neighbors in our goods.
Secondly, to be wanting in any means whereby they may be justly preserved.
Thirdly, to be wanting to our neighbors in relieving them when their necessities require our help; for we are not absolute owners of the things which we possess; but God's Stewards, who are enjoined to employ his Talents to such uses as he requireth; and particularly to the benefit of our fellow-servants, Luke 16. 2. Matth. 25. 14, 15, 19. Luke 19. 13.
What is the second general duty respecting our own, and our neighbors goods?
That we use our best endeavor to preserve them. First, our own: For though we may not set our hearts upon them, Psalm 62. 10. yet seeing they are God's gifts, and are to be employed for his glory and our own, and neighbors good, if we should willfully or negligently suffer them to perish, we should be worse then the unprofitable servant, who kept the Talent committed unto him, though he did not increase it, Matth. 25. 25.
Secondly, we must do our best to conserve our neighbors goods, seeing they have not by chance come unto them, but by the wise disposing of God's Providence, whose wise dispensation we resist, if by our best endeavor we do not preserve them for their use. And to this end that Law concerning our neighbors Cattle tendeth, Deut. 22. 1, 2, 3. Exod. 23. 4, 5.
What are the special duties here required?
They are of two sorts: the first respect the just getting and possessing; the other, the right using and employing of our goods.
What are the duties which are referred to the former?
They are either internal, or external.
What are the internal?
They are chiefly four:
First, little or no love and desire of money.
Secondly, self-contentedness.
Thirdly, a lawful measure of our appetite, or moderate concupiscence, and desires.
Fourthly, lawful providence without carking care, or a laudable study, and endeavor in getting of goods.
What do you mean by little or no love of money?
When we done not set our hearts upon riches and worldly wealth, Psalm 62. 10. But first seek God's Kingdom and righteousness, Matth. 6. 33.
What is opposite hereunto?
Love of money: that is, when we set our hearts upon riches, and worldly things, which should be devoted unto, and fixed upon God.
By what Arguments may we be dissuaded from this vice?
By divers; especially these that follow.
First, because it is a foolish vice, seeing riches to those that immoderately love them, are not only vain, but also hurtful, and pernicious, Hab. 2. 6. 1 Tim. 6. 9.
Secondly, because it is unseemly: for we are Pilgrims in this world, and Citizens of Heaven; and therefore we should not set our hearts and affections on earthly, but on heaveuly things, Phil. 3. 20. Col. 3. 1, 2.
Thirdly, because it is impious: for 1. He that loveth the world loveth not God, 1 Joh 2. 15. James 4. 4. neither can we serve God and Mammon, Matth. 6. 24.
2. Because a lover of money is an Idolater, Eph. 5. 5. For that is our God on which we set our hearts.
Fourthly, because it is pernicious. For, he that soweth unto the flesh, shall of the flesh reap corruption, Gal. 6. 8. and their end is destruction who mind earthly things. Phil. 3. 19. 1 Tim. 6. 9.
Fifthly, because the love of money is the root of all evil, and exposeth men to all temptations, 1 Tim. 6. 9, 10.
What is the second special virtue here commanded?
Self-contentedness: when a man is contented with that estate and condition which God in his wise providence hath allotted unto him. And doth not covet either that which is another man's, or that which is unnecessary and superfluous, Phil. 4. 11, 12. And this springeth partly from the neglect of money, and contempt of worldly things, and partly from our affiance in God, resting it self upon his promises, providence, goodness, and all-sufficiency.
What motives may induce us to embrace this virtue?
1. By the consideration of the vanity of worldly things, and the profit which ariseth from piety, and the love of divine excellencies, 1 Tim. 6. 6, 7, 8. Godliness is great gain with contentation: For this abundantly supplieth all our wants, 1 Tim. 4. 8. Psal. 34. 10, 11, & 37. 16. Mat. 6. 33. Prov. 15. 16. Better is a little with the fear of the Lord, then great treasures and trouble therewith.
2. Of God's providence, who is our provident and loving Father: And therefore seeing we are his sons, we ought to be content with our portion which our gracious Father hath allotted unto us; and to say with David, Psal. 16. 6. The lines are fallen unto me in pleasant places. For he best knoweth what we stand in need of, Mat. 6. 32. Go, let us submit ourselves to his will and providence.
Thirdly, let us meditate on God's promises, Heb. 13. 5, 6. Be content with such things as you have, for he hath said, I will never leave nor forsake thee. And therefore let us cast our care upon God, for he careth for us, 1 Pet. 5. 7. Psalm 55. 22. Cast thy burden upon the Lord, and he shall sustain thee, &c.
What is the vice opposite to this virtue?
Not to be contented with our present state and condition, but immoderately to desire more and greater things, and to afflict ourselves with distracting, and carking cares in getting and compassing them.
Who are most addicted to this vice?
Those who will not live according to the proportion of their means which God hath given them: for these wanting more then is needful, their ordinary comings in and lawful means do not suffice them, but they desire and seek things superfluous by unlawful means; as food and raiment above their state and ability.
But is it then unlawful, in a mean and poor condition to use means to improve and better our estate?
Our affiance in God, and self contentedness do not hinder us from using all lawful means to better our condition, nor make us slothful in our callings; so that our desires be moderate, and the means we use be lawful, we in the mean time resting upon God's just and wise providence with contentation.
What is the third internal duty, respecting the lawful getting and possessing of earthly things?