in extremitie 3. If he passe a wrong sentence Hitherto the ninth commandement the tenth followes Thou shalt not couet thy neighbours house c. ANd it respects all those things ioyntly which the former aimed at seuerally in regard of the very first vndeliberate vnaduised and vnallowed at least not consented to motions of the heart Here 1. The things commanded 2. Things forbidden 1. The things commanded are foure 1. A iust righteous and charitable inclination toward our neighbour whereby we stand prone and apt to doe our dutie to him 2. The stirring vp of all good motions that may induce vs to doe him any good vpon any iust occasion 3. A cherishing of all good motions to his good that are by God or man put into our mindes 4. Perfect contentation with our owne things 2. The things forbidden in this commandement are 1. Of omission of any the fore-mentioned things or the strength or power of them 2. In commission 1. By a bad inclination of heart against others of which the Scripture saith The frame of the heart is euill 2. By bad motions tending to hurt him in his place person safetie chastitie goods good name whether those motions arise 1. From our owne corrupt hearts either 1. Sleeping in dreames 2. Or waking in fancies of our mindes 2. Or be suggested from Satan if we entertaine them with any the least delight or pleasure If we doubt how naturall imaginations may be distinguished from the aduentitious we must know that the conceits of our hearts are either 1. Mixt. 2. Simple 1. Mixt where the deuill and the flesh concurre in stirring them vp and in those we are euer faultie because we ioyne or rather Satan ioynes with vs. 2. Simple wholly and only 1. From our selues and here we alone are in blame 2. From the deuill which if they stay and procure any delight we are accessarie to them if they be presently with detestation reiected we are guiltlesse And these simply deuillish imaginations shew themselues manifestly 1. By their suddennesse and independancie vpon other thoughts or obiects present comming in as it were by the head and shoulders 2. They shew themselues by their violence and stirring in that they doe as it were ouer-whelme with their force multitude continuance and are more vehement and distempered then the naturall For the further vnderstanding of the law it must be knowne that euery commandement and branch of a commandement is broken in regard 1. Of our owne actions 2. In regard of our interest into the deeds of other men 1. In regard of our owne actions and that 1. Directly 2. Indirectly 1. Directly in regard 1. Of the matter 2. The causes 3. The measure 1. In regard of the matter of the act 1. By commission of a thing forbidden 2. By omission of a thing commanded 2. In regard of the causes 1. Mouing if it be a selfe-respect and not desire of pleasing God 2. Finall if we arme at our selues alone not at Gods glory 3. In regard of the measure of doing if we faile of the strength and perfection required 2. Indirectly by things of themselues not condemned but such as to vs proue 1. Occasions of euill 2. Appearances of euill 2. Euery commandement is broken in regard of our interest to the deeds of other men which are either 1. Good 2. Bad. 1. Good and that 1. Inwardly 2. Outwardly 1. Inwardly 1. If we doe not allow them nor reioyce in them 2. If we doe either dislike them or be greeued and angrie at them 2. Outwardly if we 1. Neglect what might 1. Draw them thereto 2. Confirme them therein 2. If we practise any thing that might 1. Hinder them therefrom 2. Discourage them therein 2. Our interest into the deeds of bad men and that likewise 1. Inwardly 2. Outwardly 1. Inwardly either 1. If we doe not 1. Condemne them in our iudgement 2. Be greeued and angrie at them in our affections 2. If we doe 1. Allow them in iudgement 2. Reioyce in them in affection 2. Outwardly 1. By neglecting any thing 2. By practising any thing 1 By neglecting any thing that may 1. Keepe them from committing the same 2. That may draw them to repentance and amendment 2. If we practise any thing 1. That may draw and induce them thereto 2. That may harden and confirme them therein Men are to be drawne to well doing 1. By words 2. By deeds 1. By words of exhorting and in a superiour commanding 2. By deeds 1. By giuing good example 2. In rewarding 3. In ioyning with them 4. In procuring for them 1. Leaue 2. Fit instruments 3. Conuenient opportunities And by the contrary they must be kept from euill Men are to be confirmed in well doing 1. By words tending to iustifie and commend them 2. By deeds tending to countenance and reward them And by the contrarie they must be drawne out of euill Men are hindered from well doing 1. In word by disswading forbidding threatning 2. In deeds in withdrawing leaue instruments opportunities and by the contrary they are furthered to euill Men are discouraged in well doing 1. By words tending to deride calumniate and disgrace them 2. By deeds in punishing them or causing others to doe it and by the contrarie they are in euill deeds confirmed FINIS
our whole man so farre as they are capable of him 2. Duties of conformitie whereby we order all our powers towards other things in that manner and measure that he doth require and so become subiect to that authority power and command that he hath ouer vs as a creator who because he made all things must needs haue right to appoint how all things should bee ordered vsed and disposed Duties of dependance are of two sorts 1. In the principall faculties called reasonable because they are all perfected and doe performe their seuerall operations by discourse The reasonable faculties which may be exercised vpon God as their obiect are two viz. the Vnderstanding and Will 1. Vnderstanding which is the power of acquainting our selues with the natures beings properties and differences by the acts of apprehending discerning applying and in generall discoursing In this facultie are required three cardinall and principall vertues 1. Perfect knowledge of God 2. Faith 3. Humilitie 1. Perfect knowledge of God which is a conceiuing and apprehending of him to be such an one as he hath reuealed himselfe in his word and workes and that according to the meanes age and capacity of euery man for measure and degree fully 2. The second cardinall and principall virtue is faith which is double 1. Faith to God 2. Faith in God 1. Faith to God which is an assenting to the truth of all that he shall declare vnto vs vpon his bare and sole autority beleeuing because he speaketh without any further reason ground or proofe 2. Faith in God which is an applying of his loue and fauour vnto euery mans selfe according to the tenour of that couenant that he doth please to make with vs. The former is called beleeuing God the latter beleeuing in God 3. The third cardinall or principall virtue is Humilitie which is a right discerning of the infinite distance and difference that is betwixt him and vs acknowledging his vnspeakable excellencies aboue vs and our most vild basenes in cōparison of him The second reasonable faculty is the Will which is the power that the soule hath to moue it selfe to or from any thing by setling this conclusion in it selfe I will haue or not haue doe or not doe such a thing or that such a thing bee or not bee The duty of which is to be caried and moued towards God with the strongest of all its inclinations and motions willing his being and glory aboue all things because that is in it selfe and simply the best of all things and his fauour and grace to vs aboue all other things because it is to vs the best of all things Hitherto of the duties of dependance in the principall faculties will and vnderstanding Now follow those in the lesse principall faculties 2. Lesse principall faculties such as may be perfected and performe their seuerall operations without discourse and therefore are all excepting one common to vs with the bruit creatures These are of two sorts 1. Inward 2. Outward 1. The lesse principall faculties inward are also two 1. The senses 2. The affections The senses called inward are two 1. Imagination 2. Memorie 1. Imagination or the thinking power which receiuing the obiects from the senses doth order moue and dispose them according to its owne liking and the duty of this is to be thinking of God continually more plentifully largely constantly then of all other things For though he be not subiect to sense yet from things subiect to sense wee are bound to forme in our selues thoughts of his excellencies according to our abilitie of conceiuing viz. of his power goodnesse mercie wisdome c. So as the minde of man should more abundantly busie it selfe in such conceits and thoughts of God then of any other thing in the world yea of all other things laid together 2. The second sense called inward is Memory which is a power of making that thing present to the soule which is absent from the senses And the duty of mans soule so much as concernes this facultie is a perpetuall and continuall remembring of God that is a representing of him to it selfe as present though to the senses hee doe not appeare and that so as we remember nothing so firmely nor so often as him 2. Lesse principall faculties inward are called affections which are powers of the soule in the reasonable creature subordinate to the will whereby the soule worketh it selfe to the seeking and obtaining of good and shunning and auoiding of euill Now of these affections there are 4. which may and must be set vpon God and that with all their strength and with the fulnesse of their working and farre more then vpon any or all other things 1. The first affection is Loue whereby the soule is moued and inclined to be one with any good thing and because God is the best thing euen goodnesse it selfe therefore should the soule bee most frequently and earnestly filled with such motions and inclinations towards him 2. The second affection is Feare whereby the soule is moued from euill with a kinde of shrinking and fainting declining from it when it is comming Now because God considered as angry and displeased is to the creature the greatest euill of misery that can be conceiued of therefore ought it decline his anger and displeasure with the most frequent and earnest motions aboue all other euill things not daring so much as once to make any offer of incurring his displeasure yea shunning and abhorring it more then all other miseries of punishment that may be possibly suffered Now this composition of Loue and Feare is called reuerence 3. The third affection is Ioy whereby the soule doth receiue comfort and content in a good thing and is moued to embrace and enioy the same And because God is the chiefe good therefore ought the soule to be moued with more vehement and often motions of gladnesse for his excellent glory and happinesse in himselfe then for any other thing and more for his loue fauour and good will then for any other thing besides his glory 4. The fourth affection is Confidence whereby the soule is moued to rest and stay it selfe vpon any thing for the obtaining the good it willeth And because God is of infinite power and all power is his neither hath any creature any abilitie to doe any thing without him therefore must the soule rest it selfe wholly and only vpon him according to the truth of his promise for the attaining of all good things both spirituall and temporall 2. The lesse principall facultie outward is alone the facultie of speaking the Conduit of the imagination and the Interpreter of the vnderstanding For no outward facultie except only this of speech can be in any sort exercised vpon God as its obiect but this may and its dutie is to be continually exercised as any occasion is offered in speaking good of God A man is bound to talke much more of God and his excellencies to the setting forth of his glory
gentle manner by bearing with the weaknesses of the weake and seeking to heale and edifie them 2. Weaker Christians and of a lesse degree of gifts of grace Those must 1. Reuerence the more abundant graces of God in their brethren 2. They must make vse of them for their owne edification striuing hard after the marke and labouring to grow on forward to the same degree of grace 2. The second spirituall degree is of gouernment here is 1. The gouernour 2. The gouerned 1. The gouernour the Pastor whose dutie in regard of his flocke is twofold 1. Publique 2. Priuate 1. Publique 1. To teach them the word and will of God and that three wayes 1. By reading the Scriptures in the Congregation to them 2. By catechizing the ignorant 3. By preaching to all 2. To pray to God with them and become their common mouth 3. To administer the Sacraments 1. Of Baptisme 1. To any infants tendred to him 2. To Infidels if any be conuerted 2. Of the Lords Supper to men of 1. Knowledge in two things 1. In fundamentall points of Christian Religion 2. In the doctrine of the nature and vse of the Sacraments 2. To men of life free from publique scandalous and grosse euils 2. The priuate dutie of the Pastor in regard of his flocke is twofold 1. To ouersee the wayes of all admonishing die vnruly comforting the tempted c. 2. To visit the sicke and comfort and instruct them chiefly being sent for 2. The duties of the gouerned the flock whose duties are twofold 1. Towards the Pastors person in a twofold regard 1. To haue him in singular honour and loue 2. To afford a rich maintenance in paying willingly Gods portion the tithe vnto him Gods officer to receiue his temporalties as he administreth his spiritualties 2. The dutie of the flocke gouerned toward his spirituall iurisdiction is twofold 1. To submit themselues vnto his ouersight and admonition with reuerence as to God 2. To receiue Gods word of him rather then of any other if he be faithfull and that 1. Obediently 2. Discreetly Hitherto the affirmatiue part of the fift Commandement The negatiue followes shewing the sinnes against this Commandement which are of two sorts 1. Of omission in the totall or partiall neglect of any of the things commanded 2. Of commission in doing things contrary thereto and that either in regard of ones selfe or others 1. Ones selfe which is 1. By denying ones place in conceiuing ones selfe not to be inferiour to those to whom he is inferiour for no man likely will denie his superioritie ouer others 2. By a scorning or disdaining to the duties of ones place as many a man scornes to be subiect though he cannot but confesse that he should so be 3. By nourishing ones selfe in those vices that hinder him from the duties of his place 4. In dishonouring his place both 1. In excesse by an ouer-loftie conceit and cariage of himselfe therein 2. By an ouer-base and contemptible behauiour in the same 2. Sinnes of commission in regard of others and that in regard of bonds which are either naturall or spirituall 1. Naturally whether 1. Arbitrarie as friendship and the faults of friends which are both 1. Common 2. Proper 1. Common to both kindes of friends and that 1. By making friendship with vnholy and openly wicked men and being friends with Gods professed enemies 2. By abusing of friendship with any 1. By counterfeiting that loue which one doth not beare when a mans words are soft as butter and yet they be swords 2. By treachery and perfidiousnesse 1. In bewraying their secrets to their hurt 2. In betraying their persons and estates to any danger or mischiefe 2. The proper faults of friends to the more perfect kinde in forsaking friendship and breaking it off causelesly 2. Naturall bonds necessarie in regard of 1. Kinred 2. Degree 1. Kinred whether it be proper or improper 1. By a neglect and contempt of our kinred in regard of pouertie or other like things 2. By wronging and oppressing them any way for gaine sake 2. Naturall bonds necessarie in regard of degree are both to equals and vnequals 1. To equals 1. By a lifting vp our selues aboue them in false conceitednesse of minde 2. By lifting vp our selues aboue them in outward cariage and striuing to take the better of them 3. By enuying and hindring their preferment 2. Naturall bonds necessarie in degree to vnequals 1. In regard of endowments 2. In regard of power iurisdiction 1. In regard of endowments alone without gouernment whether for 1. Age. 2. Gifts 1. Age. Here the faults are 1. Of the aged 2. Of the younger 1. Of the aged are 1. To be of a foolish light and pettish disposition and behauiour 2. To giue bad and naughty counsell to the younger incouraging them to sinfulnesse or any ill cariage 2. The faults of the younger are to be 1. Scornefull towards their persons in contemptuous behauiour 2. To be carelesse of their aduice and follow ones owne head rather then their directions 2. The endowments of gifts are here the faults 1. In betters 2. Of those that haue fewer gifts 1. Of betters in gifts are 1. Common to all 2. Speciall 1. Common to all 1. To swell and be conceited because of their gifts 2. To disdaine and contemne those that haue lesse gifts 3. To vse them with ostentation and an arrogant setting forth of themselues 2. The faults of betters in gifts in speciall to those that excell 1. In wit and vnderstanding to ouer-reach and deceiue others or bring them into errour 2. Of bodily strength to hurt and mischiefe others that are weaker 3. Of estate of wealth and parentage to disgrace discountenance and oppresse others 2. The faults of those that haue fewer gifts 1. To obscure the gifts of others through enuie detracting from them as if they were lesse excellent then they be 2. To scorne to be beholding to them or to make vse of their gifts as occasion is offered 2. Endowments were either alone without gouernment or of power and iurisdiction with gouernment with gouernment whose faults are 1. Common 2. Seuerall 1. Common to both superiours and inferiours 1. To entertaine a speciall hatred and ill will towards them euen more then towards others as oft it falls out 2. To curse them and wish euill to them and pray to God against them 3. To seeke their disgrace and reproch 4. To serue themselues of them without any regard of their good esteeme welfare 2. Faults with gouernment which were either common or seuerall the seuerall followes Seuerall to each viz. 1. Gouernours 2. Gouerned 1. Gouernours whose faults are 1. Common 2. Proper 1. Common to all of them 1. To lose the authoritie of their place and bring contempt vpon themselues by a wicked and foolish cariage and bad example of life 2. To abuse the authoritie of their place in regard of 1. The end of vsing it in seeking alone their owne
betwixt them that set and let things and them that take the faults are 1. Of the setter 2. Of the taker 1. Of the setter whether he set or let 1. Lands 2. Other things 1. Lands and tenements and that 1. By depopulating of townes and villages 2. By thrusting out tenants causelesly in anger 3. By grinding his tenants 1. By racking rents to excessiue prices 2. By letting vpon hard conditions 3. By misconstruing conditions specially to depriue him of his bargaine 4. By exacting hard seruices aboue the conditions as that a poore labourer must worke with him all haruest for a pennie or two pence a day lesse then other men would giue 2. In regard of other things which are of other natures as horses apparell and the like and that 1. By setting such things as are knowne to be naught and vnsufficient for his vse that hireth the same 2. By taking too hard a rate for them because of the takers need 3. By turning the losse if any come by Gods hand not the takers abusing the thing let vpon the taker by any tricks for the thing hired is lost to the hirer if it miscarie without the fault of the taker 2. The faults of the taker are 1. Taking lands or houses ouer another mans head or any other thing out of another mans hand that is when he is about to take it and hath will and meanes then by offering more then he is in price for or by preuenting the tenant with offering before him to get it from him 2. Neglecting to pay the rent or hire of a thing in due time and quantitie 3. Making waste in land by cutting the woods or letting it goe out of heart or the like 4. Suffering houses and tenements to goe out of repaire 5. Abusing other things hired as horses by ouer-riding them and not affording them such prouender and hay or grasse as is sufficient and as wontedly men doe giue to their owne horses 3. Betwixt the borrower and lender there are sinnes 1. Of the borrower 2. Of the lender 1. Of the borrower 1. If he run in debt carelesly or through greedinesse he that is bold to borrow dealeth foolishly and vniustly too 2. If he be carelesse to pay in due time putting the lender to seeke and sue for his owne 3. If he breake and play the banckerupt only to beguile men and compound for lesse then the summes which he doth owe. 4. If he abuse the thing lent it being such a thing as may be abused as an horse c. 5. If he winde others into danger by drawing them to be sureties for him and then leauing them in the lurch 2. The lender sinneth 1. If he rigorously exact debts of poore men and such as Gods hand by losses and crosses hath brought low 2. If he transgresse in pledges and in morgages 1. By taking a pledge of the poore Iob. 24.9 2. By taking of any mans things of present necessarie vse for liuing 3. By taking forfeitures with rigor 4. By abusing and making worse the things pawned 4. Betwixt those that hire and those that worke for wages there are sins 1. In the hirer 2. In the hired 1. In the hirer 1. If he pay nothing at all 2. Too little that the hired cannot liue of it 3. If he pay grumblingly and vnwillingly 4. Vnseasonably and with many delaies 2. The hireds sinnes 1. If he loyter and worke by the halfes 2. If he bungle or doe his worke vnskilfully 3. If he purloigne any of the stuffe or matter whereon he is to worke 5. Partners sinne 1. If the one put the other to hard conditions 2. If they misreckon at parting 3. If afore the parting either peruert any of the common goods to his particular vse without priuitie and consent of the rest 4. If either be slacke and negligent in their endeuours for the common profit Hitherto of colourable vniustice in dealings lesse eminent against commutatiue iustice Now of that vniustice which is in more eminent dealings against distributiue iustice in things 1. Ciuill 2. Ecclesiasticall 1. Ciuill 1. Of priuate men 2. Of publike persons 1. Of priuate men in abusing of law and the courts of Iustice 1. On the Plaintifes part 2. On the defendant 1. On the Plaintifes part 1. If he commence wrongfull suits to vexe another out of hope to beare it out by money and friends 2. If he vse bribing and like tricks to beare out his cause whatsoeuer 2. On the defendant if he doe 1. Stand in a wrongfull cause by friends or trickes of law and delaies 2. If hee vse bribing and shifting deuices 2. Publike persons 1. Generally 2. Particularly 1. Generally by abusing of publique lands and moneys to their owne or friends priuate aduantage against the true meaning of them that gaue such lands or moneys 2. Particularly in cases of administring iustice betwixt party and party 1. By extortion in exacting ouer-abundant fees 2. By bribery in taking gifts 3. By peruerting iustice either 1. In hindring a right sentence 2. In furthering a wrong sentence 2. Against distributiue iustice in things ecclesiasticall 1. By sacriledge 2. Simony 1. By sacriledge turning to common vses goods sacred either 1. By mans donation 2. By Gods speciall institution 2. Simonie in taking money for presenting any to benefices specially vnfit men or in buying aduowsons Hitherto of the eighth commandement concerning goods the ninth followeth Thou shalt not beare false witnesse against thy neighbour THe scope of which is to saue harmelesse that most precious Iewell of a good name A good name is a fruit of goodnesse whereby a man 's own heart the hearts of others doe truly entertaine a good opinion of him as of a good man The duties commanded in this commandement are of two sorts 1. Concerning our selues and they are 1. Inward 2. Outward 1. In word 2. In deed 2. Concerning our neghbours The duty of euery man concerning his owne good name inwardly respects 1. His opinion of himselfe 2. Other mens opinion of him 1. His opinion of himselfe and of his owne actions is twofold 1. Lowlinesse or sober-mindednesse a being little in his owne eies and esteeming meanly of himselfe accounting others better then himselfe wherein to erre is a commendable error this lowlinesse is the most gracefull ornament of vertues and commendable sufficiencies 2. A true censuring and sentencing of our owne actions whether they be 1. Good in accounting them so and taking comfort in them as Paul did in his vpright walking in the ministery of the Gospell and could professe as much when time serued 2. Or bad in esteeming them bad and iudging our selues and humbling our selues for them as Dauid said I haue done exceeding foolishly after numbring of the people so I was a very beast when he had fretted against the prosperity of the wicked 2. A mans good name inwardly respects other mens opinion of him which is double 1. A desire to approue ones selfe to euery mans