all things that we doe teaching us how we are to live in such sort as whosoever walketh not accordingly cannot be saved What further use hath the Law in the Regenerate First as a light it directeth us for the world being a darke wildernesse and we being naturally blinde are in continuall danger of falling unlesse our steps be guided by the Lampe of the Law Secondly as a prick it inciteth us to obedience because God commandeth them Thirdly it frameth us to humility whilst by it wee understand that we are farre from fulfilling it What gather you of this First what great reason there is that we should be well acquainted with the Law of God seeing it is of so great use Secondly that every one should have a warrant of all his doings out of this Law of God whereby all the creatures are sanctified for mans use What is the contrary vice Ignorance whereof Christ saith that the blinde fall into the ditch Matth. 15. 14. So much of the use of the Law What is required for our profiting therein In the first place it is required that we have the right understanding of the Law without which it is impossible to reap any of the former fruits for how can a man acknowledge the breach of that Law which he knoweth not or how can he serve God in the endeavour of the performance of it unlesse he understand his Masters will What Rules are principally to be observed for the understanding and right interpreting of the Law Three especially What is the first That the Law is spirituall reaching to the soule and all the powers thereof and charging as well the heart and thoughts as the outward man Rom. 7. 14. Deut. 6. 5. Matth. 22. 37. Mark 12. 30. Luke 10. 27. How doth the Law shape all the powers of the soule It shapeth the understanding to know every duty even all the will of God It chargeth the judgement to discerne between good and evill and between two good things which is the better It chargeth the memory to retain It chargeth the will to chuse the better and to leave the worse It chargeth the affections to love things to be loved and to hate things to be hated Doth the Law require these alike of all No but according to the Sex growth in age and difference of calling as more of a man than of a woman of a young man than of a childe of a publike person than of a private man What is the second Rule That the Law is perfect Psal. 19. 7. Not onely binding the soule but also the whole soule the severall functions of her faculties perfectly as the understanding to know the will of God perfectly the judgement to discerne perfectly betwixt good and evill the memory to retain and remember all perfectly the will to chuse the good and leave the evill perfectly the affections to love the one and hate the other perfectly So in condemning evill it condemneth all evill and in commanding good it commandeth all good charging man to practise the good and refuse the evill perfectly and that not only as it was commanded Adam before his fall but also according to the severall times before in and after the Law What is the third That in every Commandement there is a borrowed Speech whereby more is commanded or forbidden than is named What speciall Rules are comprehended under this third These three following 1. Whatsoever the Law commandeth it forbiddeth the contrary and whatsoever it forbiddeth it commandeth the contrary Matth. 5. 21 23 24 25. So where any duty is enjoyned as in the affirmative Commandements there we must understand the contrary sinne to be forbidden Matth. 4. 10. 1 Cor. 15. 34. And where any sinne is forbidden as in the negative there must we know the contrary duty is required Eph. 4. 28. 2. Whatsoever the Law commandeth or forbiddeth in one kinde it commandeth or forbiddeth all of the same kinde and all the degrees thereof for under the kinde manifest and plaine are understood all things of like sort and under one maine duty or crime expressed all degrees of good or evill in the same kinde are either commanded or forbidden Matth. 5. 21 22 c. 1 Ioh. 3. 10. Thirdly whatsoever the Law commandeth or forbiddeth it commandeth or forbiddeth the causes thereof and all meanes whereby that thing is done or brought to passe So that with the thing forbidden or the duty enjoyned all occasions and provocations or furtherances thereto are consequently condemned or required 1 Thes. 5. 22. Heb. 10. 24 25. Matth. 5. 27 30. Besides the true knowledge what is further required for a profitable course in the Law First remembrance without which our knowledge is nothing as that which is powred into a riven Vessell And therefore in the fourth Commandement God using this word Remember teacheth us how deeply negligence and forgetfulnesse although not alike in all are condemned Secondly judgement to take heed that we doe nothing rashly and suddenly but ever to examine our wayes Thirdly the will and affections must be formed to an obedience of the Commandements whereto also it may helpe to consider that God propoundeth the ten Commandements in the second person of the singular number saying Thou shalt not c. Why are the Commandements uttered in this sort rather than by yee or no man or every man c. First because God being without partiality speaketh to all men alike as well the rich as poore high as low Secondly because no man should put the Commandements of God from himselfe as though they did not concerne him but every particular man should apply them to himselfe as well as if God had spoken to him by name What gather you of this That God wisely preventeth a common abuse amongst men which is to esteeme that spoken to all men to be as it were spoken to none as you shall have it common amongst men to say and confesse that God is good and mercifull and that he commandeth this and forbiddeth that and yet they usually so behave themselves as that they shift the matter to the generall as if it did nothing belong to them in particular and as if they notwithstanding might live as they list and therefore every man is to judge and esteeme that God speaketh in the Law to him in particular and is accordingly to be affected therewith That this obedience may be more willing and cheerefull what is further to be thought upon We must set before our eyes Gods benefits bestowed upon us as the Lord did before the Israelites in the Preface to the ten Commandements What benefits ought we chiefely to call to minde First those which God doth generally bestow upon all his Children as our Election Creation Redemption Vocation Iustification Sanctification continuall Preservation and then particularly such blessings as God hath severally bestowvd upon every one of us Are not the judgements of God also to be thought
condemned in respect of the second part of this Cōmandment 253 Helpes and hinderances to the keeping of this Commandement The reasons enforcing obedience to this Commandement 1 Reason 2 Reason 3 Reason 4 Reason 254 The second Table The summe of the second Table The generalls to bee observed in this Table The division of the second Table 255 The first Commandement 256 The meaning and scope of the fift Commandement The duties of equalls What are Superiors Who are Inferiours 257 What it is to honour Duties of Superiours The divers sorts of Superiours 258 The duties of aged Persons Duties of the yonger unto them Superiours in knowledge Superiours in authority Duties of inferiours to those that are in authority Duties of Superiours in authority 259 Kinds of Superiours in authority 260 Superiours in the family and their duties Inferiours in the Family and their duties Duties of husbands and wives Duties of the husband The duties of the wife 261 Duties of Parents Sinnes of Parents 262 Duties of Children towards their parents Duties of Masters towards their Servants 263 Duties of Servants towards their Masters 264 Publick Superiours and their duties The sorts of publick Superiours Superiours in the Church and their duties 265 The Peoples dutie to their Minister Superiours in the common-wealth The Magistrates dutie in civill affaires 266 The duties of Subjects towards their Magistrates Of the helps and meanes enabling us to keep this fifth Commandement 267 Hinderances to these duties here commanded Of the reason annexed to the fifth Commandement Of the promise of long life and how performed 268 The sixth Commandement The summe and meaning of it The negative part The affirmative part The duties respecting our owne persons 269 Duties respecting our soules The contrary vices forbidden Duties respecting our bodies The contrary sins forbidden Duties respecting the time of our departure 270 Duties respecting our neighbour while he liveth Inward duties respecting our affections Duties respecting the preservation of peace 271 Evill passions opposite to these duties Outward duties respecting the soules of our neighbours The contrary vices to the former duties Duties respecting the whole person of our neighbour 272 Duties required in words The opposite vices The use 273 Duties required in our deeds The contrary vices to the former duties How we doe indirectly endanger our neighbours life 274 How wee doe directly take away our neighbours life Chance-medley and how proved to be a sinne Of manslaughter 275 Of Duels Of wilfull murther Reasons perswading to the detestation of this sinne Duties to be performed to our neighbour after his death Duties respecting beasts Of punishments due to the breakers of this Commandement 276 Meanes furthering us in the obedience of this Commandement Hinderances to the obedience of this Commandement The seventh Commandement 277 The meaning and scope of the seventh Commandement Of inward impurity and the branches of it Abuse of apparell 278 Of the abuse of meat and drink Wanton gestures 279 Chastitie in the eyes c. Wanton speeches Chastity in the tongue and eares Stage-playes 280 Breach of the seventh Commandement in respect of action Of Stewes and the unlawfulnesse of them 281 Of Rape Of Incest Of Fornication 282 Of Adultery Of Polygamy What is required in the entrance into Marriage The contrary abuses 283 What is required in the holy use of Marriage Vnlawfull separation The punishments of the breach of this Commandement 284 Helps and means of keeping this Commandement Hinderances of obedience 285 The eighth Commandement The end of the eighth Commandement The occasion of this Commandement 286 Of Theft The parts of this eight Commandement Generall duties commanded 287 Opposite vices Speciall duties here required Arguments disswading from the love of money and earthly things 288 Self-contentednesse Motives perswading to self-contentednesse Lawfull measuring of our appetite 289 Affected poverty 290 Covetousnesse Ambition 291 Carking care Carelesnesse Solicitous and distracting care What required to just getting 292 Lawfull Calling and labour in it Extraordinary getting 293 VVhat is opposite to a lawfull Calling Vnjust getting out of contract Theft 294 Domesticall Theft Theft committed out of the family Sacriledge Theft of persons 295 Rapine Oppression Accessaries to theft Acquisition by lawfull contract 296 Acquisition by liberall altenation Acquisition by illiberall alienation Merchandise 297 Of selling Vices and corruptions in selling Of buying what is required to it 298 Of pawning and what is required unto it 299 Of location and letting 300 Of conduction and hiring Of usury Of contracts between Magistrates and people 301 Of contracts betweene Ministers and people Of Work-masters and hirelings and their duties to one another Of things deposited and committed to trust 302 The duties of Executors Of persons committed to trust Of just possession of goods and what is required unto it 303 Of restitution and what is to be required in it Of the right use and fruition of goods 304 Of parsimony and frugality Of tenacity and miserlinesse 305 Profusion and prodigality Of liberality Of lending Of free giving The ninth Commandement 306 The scope or end The occasion of this Commandement 307 The chiefe sinne here forbidden The negative part The affirmative part The sum of the duties here required 308 Of truth Truth must be professed and how Opposite to truth 309 1. Lying Reasons to disswade from lying Three sorts of Lyes Vices opposed to freedom of speech 310 Opposites to simplicity of speaking truth Meanes of preserving truth 311 Profitable speech Curtesie and affability 312 Seasonable silence Opposites to profitable speech 1. Unprofitable 2. Hurtfull speech 3. Rotten speech Fame and good name 313 Of publike testimonies 314 Of rash judgement 315 Of perverse judgment The duties of the plaintiffe and the vices opposed hereunto The vices of the defendant 316 The duties of Lawyers and the opposite vices The duty of witnesses 317 False testimony in the publike ministry of the Word Flattery 318 Evill speaking Whispering Obtrectation Conserving our owne good name 319 The means of getting a good name 320 A true testimony of our selves 321 The opposites to the profession of truth concerning our selves Arrogancy and boasting Confession of sinne 322 The tenth Commandement The end of this Commandement 323 The occassion of this Commandement Two sorts of concupiscence Lawfull concupiscence 324 Unlawfull concupiscence and the kindes thereof The growth of sinne The parts of this Commandement 325 And first the negative part Originall concupiscence That originall concupiscence is sin Actuall concupiscence 326 Evill thoughts Evill thoughts injected by Satan 327 Evill thoughts arising from naturall corruption The speciall kinds of concupiscence here forbidden 328 What is meant by our neighbors house Neighbours wife 329 Neighbours servant His Oxe and Asse The affirmative part The meanes inabling us to obey this commandement 330 The impossibility of keeping this Commandement Hitherto of the rule of our sanctification the Morall 331 The effect or exercise of sanctification in repentance and new obedience Repentance what it is When repentance is to
to have other Gods Sinfull Confidence Inordinate Love Sinfull Feare Sinfull Ioy and Sorrow The third branch of the first Commandement True Religion How we must come to the true Religion Helps inabling us to obey this Commandement Means of the knowledge of God Hindrances Means of ignorance here forbidden What is enjoyned in the 3. following Commandements The second Commandedement The scope and meaning of the second Commandement What is here forbidden What is meant by making Images The speciall branches of the second Commandement Of Prayer Of Fasts Of Vowes The manner of Gods worship Of Preparation Of disposition in the action What required after the Action Ecclesiasticall Ceremonies Of bodily Gestures Of the abuse of Gods Ordinances Defects respecting the inward worship Defects in outward Worship Helps in performing Gods pure Worship The 2d main branch of the second Commandement What forbidden concerning Images That it is unlawfull to make the Image of God That it is unlawfull to make the Image of Christ. What is meant by worshiping Images Of countenancing idolatry Reasons to back this commandement taken from his titles Iealous God Reasons drawn from the works of God The 1. Reason The second Reason The third Commandement The summe of the third Commandement What is meant by the Name of God Exod. 3. 14. 6. 3. Psal. 68. 4. What is meant by the word in vaine What is forbidden in the third Cōmandement What is required in the third Commandement The particuler duties required in the third Commandement The vices repugnant The right use of Oathes What persons may lawfully take an Oath The speciall abuses of an Oath How Gods Name is taken in vaine in regard of his Properties How in respect of his Works How in respect of his Word Of the helpes hindrances The reason annexed to the third Commandement The fourth Commandement The meaning of the fourth Commandement What need there is of one day in seven to serve God That the Sabbath day is not etremoniall Of the change of the seventh day to the first and the reasons of it The time of the Sabbath and when it beginneth What is meant by the word Remember Of the Preparation of the Sabbath The parts of the fourth Commandement What Workes ought to be declined What rest required in the fourth Commandement The speciall breaches opposite to an holy rest To whom this Commandement is chiefly directed The second part of this Commandement which is the sanctifying of the Rest. The Exercises and Duties required on the Sabbath Prayer with the Congregation Hearing the Word Receiving the Sacrament Private duties of the Sabbath Of the evening preparation The first duties of the morning Of the publick duties of the Sabbath What is to be done after the publick Ministery Sins to be condemned in respect of the second part of this Commandement Helps and hinderances to the keeping of this Commandement Of the Reasons inforcing obedience to this Commandement 1. Reason 2. Reason 3. Reason Fourth reason The second Table The summe of the second Table The generalls to be observed in this Table Division of the second Table The fift Commandement The meaning and scope of the fift Commandement The duty of Equalls What are Superiours Who are Inferiours What it is to honour Duties of Superiours The divers sorts of Superiors The duties of aged persons Duties of the younger unto them Superiors in knowledge Superiors in Authority Duties of Inferiors to those that are in Authority Duties of Superiours in authority Kinds of Superiors in Authority Superiors in the Family and their duties Inferiors in the Family and their duties Duties of Husbands wives Duties of the Husband The duties of the wife Duties of Parents Sins of Parents Duties of children towards their Parents Duties of Masters towards their Servants Duties of servants towards their Masters Publick Superiours and their duties The sorts of publick Superiours Superiours in the Church their duties The peoples duty to their Ministers Superiours in the Common-wealth The Magistrates duty in civill affaires The duties of Subjects towards their Magistrates Of the helps and meanes inabling us to keep this fift Commandement Hindrances to these duties here commanded Of the reason annexed to the fift Commandement Of the promise of long life how performed The sixth Commandement The summe meaning of the sixth Commandement The Negative part The Affirmative part The duties respecting our persons Duties respecting our souls The contrary vices forbidden Duties respecting our bodies The contrary vices forbidden Duties respecting the time of our departure Duties respecting our Neighbour while he liveth Inward duties respecting our affections Duties respecting the preservation of peace Evill passions opposite to these duties Outward duties respecting the soules of our neighbours The contrary vices to the former duties Duties respecting the whole person of our Neighbours Gestures Duties required in words The opposite vices The use Duties required in our deeds The contrary vices to the former duties How wee doe indirectly endanger our neigbours life How wee doe directly take away our neighbours life Chance-medly and how proved to be a sinne Of Man-slaughter Of Duels Reasons perswading to the detestation of this sin Duties to be performed to our Neighbor after his death Duties respecting beasts Of punishments due to the breakers of this Commandement Means furthering us in the obedience of this Commandement Hindrances of our obedience to this Commandement The seventh Commandement The meaning and scope of the seventh Commandement Of inward impurity and the branches of it Abuse of Apparell Of the abuse of meat drink Wanton Gestures Chastity in the eyes c. Wanton Speeches Chastity in the tongue eares Stage-Playes Breach of the seventh Commandement in respect of action Of Stewes and the unlawfulnesse of them Of Rape Incest Fornication Adultery Polygamy What is required in the entrance into Marriage The contrary abuses What is required in the holy use of Marriage Vnlawfull Separation The punishments of the breach of this Commandement Helps means of keeping this Commandement Hindrances of obedience The eighth Commandement The end of the eighth Commandement The occnsion of this Commandement Of Theft The parts of this eighth Commandement Generall duties commanded Opposite vices Speciall duties here required Arguments disswading from the love of money and earthly things Selfe-contentednesse Motives perswading to selfe-contentednesse Lawfull measuring of our appetite Affected poverty Covetousnesse Ambition Carking care Carelesnesse Solicitous and distracting cares What required to just getting Lawfull Calling labour in it Extraordinary getting What is opposite to a lawfull Calling Vnjust getting out of contract Theft Domesticall theft Theft committed out of the family Sacriledge Theft of persons Rapine Oppression Accessaries to theft Acquisition by lawfull Contract Acquisition by liberall alienation Acquisition by illiberall alienation Merchandise Of Selling. Vices and corruptions in selling Of buying and what is required unto it Of pawning and what is required unto it Of Location and letting Of conduction and hiring Of Vsury Of
wombe of a Virgin without the help of man by the immediate power and operation of the holy Ghost forming him of the onely substance of the woman and perfectly sanctifying that substance in the Conception Luk. 1. 34 35. 42. So was hee borne holy and without sinne whereunto all other men by nature are subject VVhy was it necessary that Christ should bee conceived without sinne First because otherwise the God-head and Man-hood could not be joyned together for God can have no communion with sinne much lesse bee united unto it which is sinfull in a personall union Secondly being our Priest he must be holy harmlesse undefiled and perfectly just without exception Heb. 7. 26. 1 Joh. 3. 5. For if he had been a sinner himselfe he could not have satisfied for the sinnes of other men neither could it be that an unholy thing could make us holy VVhat fruit then and benefit have we by his originall righteousnesse First his pure Conception is imputed unto us and the corrupruption of our nature covered from Gods eyes whiles his righteousnesse as a garment is put upon us Secondly our originall sinne is hereby dayly diminished and fretted away and the contrary holinesse increased in us VVhat is his actuall holinesse That absolute obedience whereby he fulfilled in act every branch of the Law of God walking in all the Commandements and perfectly performing both in thought word and deed whatsoever the Law of God did command and failing in no duties either in the worship and service of God or duty towards men Matth. 3. 15. Rom. 5. 18. 4. 8. VVhat benefit have we hereby 1. All our actuall sins are covered while we are cloathed by faith with his actuall holinesse 2. We are enabled by him dayly to dye unto sinne and more and more to live unto righteousnesse of life But receive we no more by Christ then those blessings which we lost in Adam Yes we receive an high degree of felicity by the second Adam more then we lost by the first Rom. 5. 1. for being by faith incorporated into him and by communication of his Spirit unseparably knit unto him we become the children and heires of God and fellow-heires with Christ Jesus Gal. 4. 6 7. 1 Cor. 12. 12 13. Rom. 8. 9 10. who carrieth us as our head unto the highest degree of happinesse in the Kingdome of heaven where we shall lead not a naturall life as Adam did in Paradise with meat drink and sleep but a spirituall life in all unspeakeable manner and glory There remaineth yet the second part of Christs Priesthood namely his Intercession what is that It is that work whereby he alone doth continually appeare before his Father in heaven to make request for his elect in his own worthinesse making the faithfull and all their prayers acceptable unto him by applying the merits of his own perfect satisfaction unto them and taking away all the pollution that cleaveth to their good works by the merits of his passion Rom. 8. 34. Heb. 9. 24. 12. 24. 1 Joh. 2. 1 2. 1 Pet. 2. 5. Exod. 28. 36 37 38. In how many things doth his intercession consist In five 1. In making continuall request in our name unto God the Father by the vertue of his own merits Secondly in freeing us from the accusations of our adversaries Thirdly in teaching us by his Spirit to pray and send up supplications for our selves and others Fourthly in presenting our prayers unto God and making them acceptable in his sight Fifthly in covering our sins from the sight of God by applying unto us the vertue of his mediation What fruit then have we by his intercession 1. It doth reconcile us to the Father for those sins which we doe dayly commit 2. Being reconciled in him we may pray to God with boldnesse and call him Father 3. Through the intercession of our Saviour Christ our good works are of accompt before God How are we made Priests unto God by our communion with Christ Being sanctified by him and our persons received into favour Ephes. 1. 6. we have freedome and boldnesse to draw neare and offer our selves soules and bodies and all that we have as a reasonable sacrifice to God the Father and so we are admitted as a spirituall Priesthood 1 Pet. 2. 5. to offer up the sacrifices of our obedience prayers and thanksgiving which howsoever imperfect in themselves Esa. 64. 6. and deserving rather punishment then reward Psalm 143. 2. Tit. 3. 5. are yet as our persons made acceptable unto God and have promise of reward Matth. 10. 41 42. by the onely merit and intercession of the same our high Priest So much of our Saviours Priestly-office which is exercised in things concerning God how doth he exercise his office in things concerning man By communicating unto man that grace and redemption which he hath purchased from his Father Rom. 5. 15. 17. 19 Joh. 5. 21. 17. 2. 6. Luk. 4. 18 19. What parts of his office doth he exercise therein His Propheticall and Kingly office Acts 3. 22 23. Psal. 2. 6 7 8. What is this Propheticall office The office of instructing his Church by revealing unto it the way and meanes of salvation and declaring the whole will of his Father unto us in which respect he was he is and ever shall be our Prophet Doctor or Apostle Esa. 61. 3 4. Psal. 2. 6. 7. Luk. 4. 18. Mat. 17. 5. 23. 8 9 10. Heb. 3. 1 2. For what reasons must Christ be a Prophet First to reveale and deliver unto his people so much of the will of God as is needfull for their salvation Secondly to open and expound the same being delivered Thirdly to make them understand and beleeve the same Fourthly to purge his Church from errors Fifthly to place Ministers in his Church to teach his people In what respect doe you say that he is the onely teacher of his Church 1. In that he only knowing the Fathers as his Sonne hath the prerogative to reveale him of himselfe and others by him to us for no man knoweth the Father but the Sonne and he to whom the Sonne will reveale him Mat. 11. 27. 2. In that he is onely able to cause our hearts to beleeve and understand the matter he doth teach and reveale What were then the Prophets and Apostles They were his Disciples and servants and spake by his Spirit 1 Pet. 1. 10 11. 3. 19. Nehemiah 9. 30. Eph. 2. 17. What difference is there between the teaching of Christ and of the Prophets and Ministers sent from him 1. Christ taught with another authority then did ever any other Minister before or after him Mat. 5. 22. 28. 32. 34. 44. 7. 28 29. Mark 1. 22. 2. By vertue of his Propheticall office he did not only bring an outward sound unto the eare but wrought as he did before his comming and as he doth now by the ministery of his word an alteration of the mind so farre as
example for their imitation Titus 2. 7. and that they so carry themselves as that they may be worthy of the honour that is given them Eph. 6. 4. 9. What are the contrary vices Want of love failing in Prayer and in giving good example dishonouring their places by unseemly and indiscreet carriage Tit. 2. 15. 1 Sam. 2. 23. How many sorts of Superiours are there Two Without Authority and with Authority Who are Superiours without Authority Such as God hath by age onely or by some supereminent gifts lifted above others whether they be of the body as strength and beauty or of the minde as wit and learning which are most to bee honoured or of outward state and wealth 1 Sam. 25. 8. and Nobility in which respect although brethren be equall yet by age the elder is superiour to the younger and the man in regard of Sex is above the woman and he that is skilfull before him that hath no skill Who are inferiour 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 Superiours 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 Superiours in years They are by grave wise and godly carriage of themselves to procure reverence unto themselves on the one side avoiding lightnesse and variablenesse 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 honour the person of the aged Lev. 19. 32. to give them the way c. in regard their age is honourable 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 Superiours 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 eare unto their speeches Job 32. 11. 16. as being wiser then our selves 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 speciall Office and Calling have charge over others What are the Inferiors Such as be committed unto their charge What generall 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 thankfulnesse 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 our selves 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 lawfull things otherwise we are in reverence to refuse and alleadge our duty unto God for a warrant Rom. 1. 30. Eph. 5. 24. 6. 1. 1 Sam 22. 17. Judg. 8. 6. 8 9. What contrary sinnes are here condemned Disobedience and neglect of humble submission to our Superiours commandements and corrections Rom. 1. 30. Iudg. 8. 6. 8 9. What is the duty of Superiours in Authority towards their Inferiours 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 soule Matth. 7. 9 10. To command things that are good and profitable for the Inferiours governing them prudently and after an holy manner not as Tyrants but as those that have a Governour 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 recompence of Reward Wherein consisteth Direction In Word and in Deed. VVhat must be done by word They must instruct and command them in the things which pertain to God and to their speciall callings Eph. 6. 4. Gen. 18 19. Must every Superiour in authority bee carefull 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 feare of God VVhat is direction by Deed Good example whereby in their life conversation and experience they are to goe before their Inferiours that thereby they may be provoked to follow them VVhat is Recompence It is either a cheerefull reward for well-doing or a just chastisement for evill both which should bee answerable in proportion to the deed done VVhat is the sinne contrary hereunto Abuse of this Authority through too much lenity 1 Sam. 2. 23. or severity Eph. 6. 4. 9. How many kinds of Superiours are there with Authority Two private and publick and consequently so many inferiors Who are private Superiors and Inferiors They are either in the Family or in the Schooles What is the duty of Superiors in the Family 1. To provide for the Houshold the things belonging to their soule by a familiar chatechising and examination and to goe 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 performe that which is commanded by the Governors thereof for the good of the Houshold Gen. 39. 2 3 4. What are the differences of Superiors and Inferiors in a Family They are either naturall as Husband and Wife
A BODY OF DIVINITIE OR THE SVMME AND SVBSTANCE OF Christian Religion Catechistically propounded and explained by way of Question and Answer Methodically and familiarly handled Composed long since by JAMES VSHER B. of ARMAGH And at the earnest desires of divers godly Christians now Printed and Published VVhereunto is adjoyned a Tract intituled IMMANVEL OR THE MYSTERY OF THE Incarnation of the SON OF GOD Heretofore writen and published by the same Author JOHN 17. 3. This is life eternall that they might know thee the onely true God and Jesus Christ whom thou hast sent LONDON Printed by M. F. for THO DOVVNES and GEO BADGER and are to be sold in S. Dunstans Church-yard in Fleetstreet MDCXLV To the Christian Reader CHristian Reader I doe here present and commend unto thee a booke of great worth and singular use which was written and finished about twenty years since the Author whereof is well knowne to bee so universally eminent in all Learning and of that deepe knowledge and judgement in sacred Divinity that he transcendeth all elogies and praises which I can give him I commend it unto the Christian Reader under a two-fold notion the first respecteth the subject matter of this whole Work which is of greatest excellency ad being The summe and substance of Christian Religion upon which as a most sure foundation we build our faith ground all our hopes and from which we reap and retain all our joy and comfort in the assurance of our salvation which as at all times it is most profitable to be read studied and known so now if ever most necessary in these our days wherein men never more neglected these fundamentall principles as being but common and ordinary truths and spend their whole time study and discourse about Discipline Ceremonies and circumstantiall points and herein also not contenting themselves with those common rules and that clear light which shineth in the Word they are onely led by their own phantasies daily creating unto themselves diversity of new opinions and so falling into sects and schismes they break the bond of love and fall off from the communion of Saints as though it were no Article of their Creed and being in love with their own new Tenets as being the conception and birth of their own brains they contend for them more then for any fundamentall truths and not onely so but also hate maligne and most bitterly and uncharitably censure all those that differ from them in their opinions though never so conscientious and religious as though they professed not the same faith yea served not the same God nor beleeved in the same Christ but remain still Aliens from the Common-wealth of Israel and in comparison of themselves no better then Papists or at the best but carnall Gospellers The second notion under which I commend it respecteth the Work it self or the manner of the Authors handling it which is done so soundly and solidly so judiciously and exactly so methodically and orderly and with that familiar plainnesse perspicuity and clearnesse that it giveth place to no other in this kind either ancient or modern either in our own or any other Language which ever yet came to my view in which regard I may say of it as it is said of the vertuous woman Many have done excellently but this our Author exceedeth them all I will adde no more in the deserved praises of this Worke but leave it Christian Reader to thy self to peruse and judge of it commending thee to the Word of Gods grace and the good guidance of his holy Spirit who is able to build thee up in fruitfull knowledge to lead thee into all truth to direct and support thee in the wayes of godliness and to give thee an everlasting inheritance amongst the blessed Thine in the Lord Jesus Christ JOHN DOWNAME The Connexion of these Points together and Dependence of them one upon another IN Christian Religion wee are to consider the Ground thereof contained in the Scripture Parts which treat of Gods Nature in his Essence considered absolutely in it selfe where the doctrine of divine Attributes which respect either His perfection in his Simplenesse whereby he is exempted from Composition and division Infinitenesse wherby he is exempted from all measure of Time by his eternity Place by his immensity Life whence he is called The living God Considered in his All-sufficiency Al-seeing wisdom Foreknowledge Counsell Almighty power Holy will wherein is seen his Goodnesse and therein his love unto his creatures mercy or grace shewed them in their misery Iustice in his word called his Truth deeds disposing of all things rightly rendring to the creatures according to their works Persons subsisting in one and the same undivided Essence Kingdome in his Eternall decree which men must not curiously prie into but content themselves with what is made manifest Execution thereof in the workes of Creation of things Invisible The highest Heavens Angels Visible Unreasonable Reasonable man consisting of Body Soule Providence Common unto all creatures Proper respecting the everlasting condition of principall Creatures Angels Good Bad. Men who are ordered in This life by the tenor of a two-fold Covenant Nature or Workes where we are to consider the Conditions and Events Shame Primary the fall of our first parents Secondary the corruption of Nature originall Actions actual of omission commission Death comprehending all the curses of the Law whereunto the nature of man standeth subject Grace wherein we are to consider the state of Christ the Mediator in his Person and there in his Natures and their Union where of his Conception Nativity Distinction Two fold state of Humiliation Exaltation Office with his Calling thereunto Execution thereof concerning God the party offended wherein his priestly office is exercised the parts whereof are Satisfaction giving contentment to Gods Iustice by his Obedience to the Law Suffering for our sinne Intercession soliciting Gods mercy for those he hath redeemed Man the party offending to whom he communicates the grace by him purchased by his Propheticall office Kingly office The rest of mankind who are called by participation of his grace where we are to consider 1. The company thus called out of the world The Catholike Church of Christ where such as obey this calling in Outward profession alone hold onely externall communion with it Inward affection also internall with the Head Christ Iesus there being a Mutuall donation whereby the Father gives Christ to them them to Christ. Mysticall union whereby they are knit together by Gods quickning Spirit The rest of mankind whence ariseth the Communion of Saints 2. Grace whereunto they are called Reconciliation Iustification where of Iustifying Faith Adoption and therein of Hope Sanctification and therein of Love here consider the Rule of Holines the morall law contained in the ten Commandements wherein are to be considered Generall rules to be observed in the exposition of them Distinction of them into two tables containing the duties we owe unto God namely Having the
cause all things about the Tabernacle to be made according to the pattern given him in the Mount other some things are commanded and set down with condition as when Christ said Marke 10. 17. 19. If thou wilt inherit eternall life keep the Commandements and the Law saith Doe this and this if thou wilt live and these are propounded conditionally to all as well the elect as the reprobate God his absolute will is always one and the same And are they propounded to both after one sort No not so for although they be given to the elect with condition yet the will of God to them is absolute for Gods will simply is that all his elect shall be saved if not always yet at the last and because of their own strength they cannot doe the Commandements of God therefore God doth give them strength by his Spirit and because by this strength they cannot doe Gods will perfectly therefore it is fulfilled for them by Christ which is made theirs by faith and in whom God doth accept their broken and imperfect obedience as if it were whole and perfect But as for the wicked and reprobates it is not so with them for although God doth give them a law to obey and doth promise them life if they doe obey it yet his will to them is not so absolute that they shall keep it neither shall they obtain the promises either in themselves or in Christ. But doth not God mock and delude the Reprobate when he willeth them in his law to doe this and that which yet is not his will to be done No he doth not delude them for although he doth not shew what he will absolutely have done of them which is properly his will indeed yet by his law he doth teach what is their duty and the duty of all men adding moreover that whosoever shall neglect and fail in this their duty he sinneth grievously against God and is guilty of death Can you make this plain by some instance or example or any Parable in the Scripture Yea it is manifest in the Parable of the Kings supper and the bidden guests they which were first bidden and came not were not deluded by the King because he signified unto them what he liked and what was their duty but yet he did not command that they should be compelled to come in as the two sorts which were bidden afterwards where we see that the Kings will was not alike in bidding the first as it was in the second for in calling the latter sort his will was absolute that they should come indeed and so caused that they did come but to the first he onely signified what he liked if they had done it How doe you apply this to the matter in question I apply it thus as it cannot be said that the first bidden guests were mocked by the King although his will was not so absolute for their comming as it was in calling and commanding the second sort of guests so it cannot be said that God doth delude and mock the Reprobate in giving them a law to obey although it be not his absolute will that they should come and obey the law for it is sufficient to leave them without excuse that they know what is acceptable to God and what is their duty to God who hath absolute authority and power over them and over all Obj. God commandeth Pharaoh to let Israel goe and yet his will was to the contrary therefore there were two contrary wils in God one revealed the other concealed It followeth not for the will of God was one onely and most constant and that was that Israel should not be sent away by Pharaoh and so that was fulfilled as for the Commandement given to Pharaoh it was a doctrine to teach Pharaoh what he must have done if he would avoid so many plagues and yet shewed him his duty and what was just and right to be done but it was no testimony of the absolute will of God Whether doth God will evill or sin or no Before we can answer to this question we must consider of three things How many ways sin may be considered How many things are to be considered in sin How many ways one may be said to will a thing Go to then shew first how many ways sin is to be considered Sin is to be considered three ways As it is of it self sin and striving against the law of God As it is a punishment of sin that went before for God doth oftentimes punish one sin with another As it is the cause of more sin following Rom. 1. 26. for one sin doth beget another as one Devil calleth seven Devils 2 Thess. 2. 11. Now declare how many things you doe consider in sin In every sin there be three things The action and that is either inward or outward the action which we call inward is threefold either of the mind as evill thoughts or of the heart as evil affections and desires or of the will as an evill choice or consent to sin The actions which we call outward are the actions or work of the senses fighting against the law of God The second thing in every sin is the deformity or corruption of the action that is when the action doth decline from the rule of Gods law and this properly is sin or the form of sin The third thing in every sinne is the offence or guiltinesse thereof whereby the party offending is bound to undergoe punishment this guiltinesse and obligation whereby we are bound to undergoe the penalty of sin hath its foundation in sin it self but it ariseth from the justice of God Rom. 6. 23. who in his justice rewardeth sin with death as justice indeed giveth to every one his due Now come you to your third point and shew how many ways one is said to will a thing We are said to will a thing two ways either properly for it self or improperly for another end What mean you by a proper willing of a thing We doe will a thing properly for it self or for it own sake when the thing which we will or desire is of its own nature to be wished and desired as for the body health food apparell and such like or for the soul faith repentance patience c. We doe will a thing improperly when the thing which we will is not of it self to be wished but yet we will have it for some good that may come thereof as for example we will the cutting off some member of the body not because of it self it is to be wished but for the health of the body which doth follow that cutting What difference is there between these two wils There is great difference for those things which we will properly we love approve them we encline unto them we delight in them but that which is known of it self to be evill our will is not caried unto that with love and liking but doth decline from it
his mouth and works of his hands are all stained with sin Be not outward sins more grievous then inward Some be and some be not for if they be against the same Commandement and the same branch thereof they are much more wicked and evill because first God is more dishonoured outwardly Secondly other men are offended if godly or inticed by their example if wicked Thirdly a man doth more ingrosse himselfe in sin outward then in a bare thought that he restraineth from outward action But how may some thoughts be more evill then actions If they be of more wicked matters as the denying of God in heart is worse then an idle word What use are we to make thereof It serveth first to condemn the common sort that say and hold that thoughts are free which are oft so sinfull Secondly to assure us that many though they lead an outward civill life in actions yet if their hearts be not cleansed by faith may be more odious in Gods sight that knoweth their thoughts then a godly person that may be left to some outward weaknesses in his life What be the degrees by which men doe proceed in the committing of actuall sin Out of James 1. 14 15. these foure degrees may be observed First temptation to sin James 1. 14. 2 Sam. 11. 12. which then only is sin to us when it either ariseth from our own corruption or from outward occasions to which we have offered our selves carelesly For if every temptation to sin offered unto us should be sin simply then our Saviour that was tempted should have sinned Therefore the outward or inward temptations that Satan may offer be not sins to us till they get some hold in us which is when we are the occasion of them our selves by inward corruption or outward carelesnesse in venturing upon temptations Secondly concupiscence bringing sinne to conception James 1. 15. which is done by these degrees First entertaining the sinne whereunto we are tempted and suffering it to have abode in the mind or thought Secondly withdrawing the heart from God whom we ought to feare with all our hearts and his Commandements Jam. 1. 14. Thirdly consulting whether that sinne which we ought to hate may be done or no. 3. Consent of the mind to commit sinne whereupon ensueth the birth of sin Jam. 1. 15. by which it is brought forth into act against God or man 4. Often repetition of sin by custom and continuance wherein the heart finally is hardened Heb. 3. 13. and sinne is come to a perfection or ripenesse Jam. 1. 15. which is the strength that sin getteth over man whom it ruleth as a Master doth a slave in which estate who so continueth must look for eternall death Jam. 1. 15. for sin then reigneth which it never doth in the godly Are these actuall transgressions all of one sort No for they are diversly considered in respect of the Commandement broken the object offended the disposition followed and the degrees attained How for the Commandement The breach of a Commandement that biddeth is a sin of omission but of one that forbiddeth is a sin of conversion the one is an omission of duty required the other a Commission of evill forbidden by the one we offend in omitting those things which we should doe by the other in committing those things which we should not doe Which be the inward sins of omission The not thinking so often or religiously of heavenly things respecting the first table or of good duties to man as we should but suffering our minds to be a through-fare for vaine or wicked thoughts to passe through more then good which sinne if it were thought of well would make men more humble before God and to make more conscience of their houres dayes and nights to mark how their mind is occupied What be inward sins of Commission All actuall sins of the mind and thoughts whether we be awake dealing with God or man or asleep dreaming Examples of the first against God are to think there is no God Psal. 10. 45. or to have vile and base conceipts of him or his government Psal. 10. 41. 1 Cor. 2. 14. And towards man every inward breach of the second table But doth man commit sin in the night when he dreameth Yes surely the soule is never idle but when it thinketh not of good it thinketh of evill and the godly may mark that after they have had any dreams of things unlawfull their heart is in a measure wounded till they obtaine peace and pardon from God What use are we to make thereof To pray earnestly that God would sanctifie our corrupt hearts that it may be a fountaine of holy and not sinfull thoughts and in the night 1. To commit our selves specially to God that because we having our Senses and Judgement bound and silent are lesse able to resist and judge our sinfull thoughts God would preserve us from them by his grace And 2. That we avoid all occasions thereof in the day What be the outward sins of Commission Such as to the committing of them beside the thought of our mind any part of our body doth concurre as our tongue to words and other parts to deeds How are sinnes distinguished in regard of the object offended Some sins are more directly against God some against men either publique or private and others against a mans self How in regard of the disposition followed Either as we partake with others sins Esa. 6. 5. or as we commit the sin in our own person What be the differences of partaking with others sins First when we conceal and winke at other mens sins which we ought to reveal and rebuke as Magistrates and Ministers oft doe 1 Sam. 3 13. Secondly when we further it by our consent presence or counsell Act. 7. 58. 8. 1. 22. 20. 23. 14 15. Rom. 1. 32. Thirdly when we provoke others to sin Mark 6. 25. VVhat difference of disposition is there in those sins which a man doth commit in his own person Some sins are committed of Ignorance 1 Tim. 1. 13. Ps. 19. 12. or of an erring conscience 1 Cor. 8. 7. which a man doth either not know or not mark others are done of knowledge Doth not Ignorance excuse Affected Ignorance doth rather increase then diminish a fault VVhat be the differences of sins of knowledge 1. Some are of infirmity and temptation for feare of evill or hope of good Rom. 7. 19. Mat. 26. 69 70. 2. Some of presumption obstinacy and stubbornesse in sinning against which David earnestly prayed Ps. 19. 13. 50. 21. Eccles. 8. 11. and this may proceed if men have not the grace of God to obstinate and wilfull malice against God and his truth and to the unpardonable sinne against the holy Ghost Heb. 6. 4 5 6. 10. 29. Mark 3 29 30. What is the sin against the holy Ghost the highest of all sins It is a wilfull and malicious falling from and resisting of the Gospell
upon for furtherance to this obedience Yes verily to make us feare to offend in our wayes Exod. 20. 5. 7. Psal. 119. 120. Remaineth there yet any more Good company which with David wee must cleave unto Psalme 119. 63. Prov. 13. 20. not the noblest or of greatest account but the godliest for if we will avoyd such a sinne we must avoyd all company that doth delight therein which is no lesse dangerous than good company is profitable What gather you of this That whosoever maketh no choyce of company maketh no conscience of sinne as those that dare keepe company familiarly with Papists and prophane persons thinking that they may keep their Conscience to themselves Hitherto of the helpes both of the knowledge and practice In what part of the Scripture is the Morall Law of God contained It is handled at large throughout the whole Scripture but is summarily first contrived into ten words or ten Commandements Exod. 20. Deut. 4. 13. 10. 4. and then into two Matth. 22. 37. 40. Luke 10. 27. comprehending the summe of the whole Law which are now to be spoken of Why hath God given ten Commandements and no more Deut. 5. 22. First that no man should either adde any thing to or take any thing from the Lawes of God Secondly that we might be left without excuse if we learned them not seing they be but ten and no more How are these ten Commandements propounded Sometime affirmatively as the fourth and fift Others negatively as all the rest Some with reasons annexed as the five first Some without as the five last and all of them in the time to come and in the second person singular Why they are layd downe in the second person singular you have shewed before and why some have reasons added unto them you shall heare a little after Declare now why God hath propounded all the Commandements in the time to come saying Thou shalt not c. Because it is not enough for us that wee have kept the Commandements of God heretofore except we continue in keeping of them to the end of our lives Why are there more of the Commandements negative telling us what we should not doe then affirmative telling us what we should doe all of them except two being set downe negatively 1 To put us in minde of our corruption which needeth greatly to be restrained whereas if Adam had continued in integrity sinne had not beene knowne and then vertue onely had beene propounded to us to follow 2 Because our soules being full of sin must have them plucked forth before we can do any thing that is good 3 Because the negative bindeth more strongly for the negative precept bindeth alwaies and to all moments of time the affirmative bindeth alwayes but not to all moments of time How are the Ten Commandements divided Into two Tables Deutero 4. 13. 10. 1 4. which Christ calleth the two great Commandements Mat. 22. What doth the first containe Our duty to God in the foure first Commandements What doth the second Our duty to man in the six last What is the summe of the first Thou shalt love the Lord thy God with all thy heart and with all thy Soule and with all thy strength and with all thy minde Deutero 65. Mat. 22. 37 38. Luke 10. 27. What is the summe of the second Thou shalt love thy Neighbour as thy selfe Luke 19. 19. Matth. 22. 39 Luke 10. 27. What is the summe of this summe Love which consisteth in two heads as we have heard to wit the love of God and of our neighbour Luk. 10. 27. 1 Iohn 5. 2. 1 Tim. 1. 4 5. What use is there of this short summe Very great both to shew the marvellous wisdome of God and also for singular profit that redoundeth to us thereof Wherein appeareth the wisdome of God That sith it was great cunning to contrive the whole will of God into Ten words it must needes bee more wonderfull to bring all into two What is the profit that redoundeth unto us It furthereth us unto that two-fold use of the Law before spoken of for first it is a means the more to humble us and so the more effectually to drive us unto Christ secondly it helpeth us much in our obedience to Christ and his Commandements What profit ariseth of the first use concerning humiliation That men being brought to a neerer sight of their sins might bee the more earnest to come unto Christ. How shall that bee That when all our sinnes are gathered into one heape and mustered into one Troope they may appeare the greater and cast us downe the more as a man owing sundry debts unto dives or unto one man in the particulars is confident of his ability to pay all as long as he heareth they are but small summes but hearing the whole summe despaireth of the payment of it or when as there bee many Souldiers comming against their enemy but yet here and there scattered they doe not affect us with so great feare as when they bee gathered and ranged in order and are all under one sight or view How is this shewed in our love towards God In that it should be done in simple obedience of the whole man that is of all the powers both of body and soule which is impossible for any man to doe What are they of the soule Two of the Minde and of the Will What are they of the Minde The Vnderstanding and Iudgement unto both which Memory is annexed How are these charged Our understanding should perfectly comprehend all thing that God would have us to know in Iudgement we should thinke aright of them and the Memory accordingly should retaine them but wee are ignorant of many things and those which we know wee know but in part and that which wee know wee judge not aright of nor remember as wee ought How stand the Will and Affections charged Hereby must we love perfectly all knowne good and perfectly hate all knowne evill of which wee come a great deale shorter then of the other What are they of the body All the Members parts and graces of the body as beauty strength c should bee wholly imployed in the Service of God and doing of His Will but the wandering of our eyes in the hearing of the Word and other parts of Gods Service doth easily bewray our great negligence and the small obedience and conformity of the rest of the Members and parts of the body Shew the same in our love towards our Neighbour In that we must love him as our selfe which as it is so much the lesse then the former as man is inferior to God so we being not able to accomplish it are much lesse able to fulfill the other How shall that bee tryed By examination of our selves in some particulars as for example whether we love a stranger or our utter and most deadly enemy as our selves which no man ever did nay a common Man or
to bee plainer even our dearest friend as we doe our selves which cannot bee found Deut. 28. 53 56. c. and therefore the righteousnesse of the Papists is a rotten righteousnesse and such as will never stand with the righteousnesse of God What profit ariseth of the second use That by it as by a glasse wee may the easier see and being shortly contrived we may the better remember our whole duty both to God and man it being as a Card or Mappe of a Countrey easier carried about with us Seeing then that the whole summe and maine end of the Law is Love what gather you thereof That which the Apostle exhorteth unto viz. To leave all idle questions as unprofitable and to deale in those matters onely which further the practise of love 1 Tim. 1. 4 5. Why is the love of God called the first and greatest Commandement Matth. 22. 38. Because we should chiefely and in the first place regard our duties to God and be most carefull to understand his will and to worship him 1 John 4. 20. In which respect the first Table is put before the second as being the principall How may it appeare that our duties to God are to be preferred before the other towards our Neighbour First by the inequality of the persons offended because it is worse to offend God than man Acts 4. 19. Secondly by the punishment assigned in the Scriptures For the breaches of the first Table are to be more severely punished than the breaches of the second As he that revileth the Magistrate shall beare his sinne but hee that blasphemeth God shall bee stoned to death 1 Sam. 2. 25. Num. 24. 11. 14. What gather you of this The crafty practices of Papists who would make men beleeve that the chiefest godlinesse and most meritorious good workes of all required in the Law of God are the workes of the second Table as Charity Almes-deeds c. thereby deceiving the people to enrich themselves Are all the duties of the first Table greater than all the duties of the second No unlesse the comparison be equally made for the morall duties of the second Table being perpetuall are greater than the Ceremoniall duties of the first being temporall whereunto agreeth That God will rather have mercy than sacrifice Hos. 6. 6. Matth. 9. 13. When doe you count the comparison equall When they are compared in like degrees as the chiefe Commandement of the first Table with the chiefe of the second the middle duties of the one with the middle duties of the other and the last and least of the former with the last and least of the latter Thus if we compare the greatest with the greatest and the meanest with the meanest the duties and breaches of the first Table are greater than the duties and breaches of the second But though the principall service of the one be greater than the principall service of the other if the comparison be not made in the same degrees as if for example the murther of a man be compared with the least abuse of the name of God or Adultery with the least breach of the Sabbath these of the second Table are greater Why is the second Table said to be like unto the first Matth. 22. 39. For that they goe so hand in hand together that no man can performe the one unlesse the other as St. John teacheth So Ephes. 1. 2. chap. fourth and fift For whosoever keepeth the first Table well cannot but keep the second and whosoever keepeth the second must needs keep the first What is to be said of those that seeme to keep the one and care not for the other If they will seeme to serve God and are not in Charity they are meere hypocrites and if they will seeme to deale uprightly with their neighbour and have not the love of God in them they are prophane Hypocrites and very Atheists Wherein else doe the Tables agree First in that they are both perpetuall Secondly in that they are both perfect Wherein doe the Commandements of the first Table agree In this principally that they concerne the worship of God and containe our whole duties towards him How are they divided They either respect the root of this worship as the first or the branches thereof as the three following For the fountaine worship of God is prescribed in the first Commandement the meanes of this service in the other three Why did God enjoyne his worship in foure Commandements That we might the better know and retaine them in mind or otherwise might be left the more without excuse What is common to these foure Commandements of the first Table That every one hath his severall reason annexed yet with this difference that the first hath his reason going before the Commandement and the other three have it following Have not the Commandements of the second Table their reasons also Yes verily in the Scriptures but for brevity they are omitted in the Decalogue Why are the reasons of the Commandements of the first Table rather set down then of the second First that we might know that there is no lesse light left in us of the worship of God then of the duties wee owe to our neighbours Secondly to teach us that as all obedience should bee grounded upon Reason and Knowledge so especially that which concerneth Gods worship What gather you of this That those are greatly deceived who thinke it sufficient if they have the Commandements by heart or can say them by roat Why is the reason of the first Commandement set before which in all the other commeth after Because it serveth not onely for a reason of this Commandement but also for a Preface to all the ten for it hath a reference to them all and is a reason to urge the observance to every one of them In what words is it expressed In these words of God Exod. 20. 2. I am the Lord thy God which brought thee out of the Land of Egypt and out of the house of Bondage How prove you this to be a Reason and not a Commandement as some doe thinke First because it is commonly used for a reason of other Commandements Exod. 20. 5. 7. Lev. 19. 36. 37. Secondly because it hath not the forme of a Commandement Thirdly sith the other three Commandements have their reasons added it is unlikely that the first and chiefest should have none How is this Preface set as a reason to enforce the observation both of the first Commandement and of all the rest Thus If I bee the Lord the God which brought thee out of the land of Egypt thou must take me for the Lord thy God alone and keep all my Commandements But I am the Lord thy God which brought thee out of the land of Egypt therefore thou must take mee for thy God alone and keep all my Commandements What ground of obedience is there laid in this Reason That this Law is to be obeyed because it proceedeth from him
God be stronger to move us to good then the feare of men to move us to evill VVhat disorder in joy and sorrow is here condemned 1. Immoderate carnall mirth 2. Abundance of worldly sorrowes shame and discontentments VVhat is required in the third and last branch of this Commandement 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 labour 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 tryall 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 likenesse of God for as much as wee set up an Idoll in our hearts if we liken him to any thing whatsoever subject to the sense or imagination of man for the better avoydance whereof we must settle our mindes upon Christ in whom onely God is comprehensible 2. To believe any Doctrine concerning God without any tryall 3. Not to believe that which he hath revealed concerning himselfe in his Word We have spoken hitherto of the severall branches of the first Commandement What are the helpes of the obedience thereof The onely meanes to settle and uphold us in this spirituall worship of God is to endeavour to attaine and increase in the knowledge of him in Iesus Christ 2 Pet. 3. 18. to consider what great things he hath done for us Psalme 116. 12. 1 Jo. 3. 1. Yea in all our wayes to take knowledge of his presence promises and providence Prov. 3. 6. What are the meanes whereby we may attaine 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 learne 9. Practice of that we learne 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 Commandement The neglect of the knowledge of God Hos. 4. 1. 8. 12. and not considering his words and workes Esa. 5. 12. 26. 10. 11. are the ground of all impiety and spirituall Idolatry here forbidden Esa. 1. 3. 4. What things are forbidden as meanes of this ignorance Five First Curiosity when a man would know more then God would have him know Secondly Vanity of minde when the minde is drawne away and occupied upon vaine and unprofitable things Thirdly Pride our owne knowledge when we think we know enough already Fourthly Forgetfulnesse of God and his Will Fiftly Wearinesse in learning and talking of God and his Will Hitherto of the first Commandement concerning the entertaining of of God in our hearts What is injoyned in the other three The meanes of his service for as in the first Commandement we are required to have so in the other wee 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 concerne 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 Commandement of the first Table How are the duties of the former kind distinguished They doe either concerne the solemne worship of Religion prescribed in the second Commandement or the respect we should carry to God in the common course of our lives laid downe in the third What doe you consider in the second Commandement 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 thy selfe any grauen Image nor any likenesse of things that are in Heauen aboue nor in the Earth beneath nor in the Waters under the Earth thou shalt not bow downe to them nor worship them Exod. 20. 4 5. VVhat is the scope and meaning of this Commandement To binde all men to that solemne forme of religious Worship which God himselfe in his Word prescribeth that we serve him not according to our fancies but according to his owne will Deut. 12. 32. VVhat is generally forbidden herein Every forme of Worship though of the true God Deut. 12. 31. contrary to or diverse from the prescript of Gods 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 VVhat are the parts of that Will-worship Either the worship of any besides God or of God himselfe any other waies then he hath commanded for both vices are here forbidden either to worship the true God falsly or to worship those things that are not God at all VVho doe chiefly off end in this kinde 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 VVhy doth the Lord forbid all these Corruptions under one instance of Images Because therein he foresaw there would be greatest abuse What doth he expresly 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 withall 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 Gods Service of any new devised Inventions or practising of them and all abuse of things commanded What is generally required in this Commandement 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 publike and private which he commandeth Secondly we must perform all the parts of Gods Worship prescribed with Reverence and Diligence using them so carefully as may bee to Gods glory and our good Eccles. 4. 17. and 5. 1. What observe you by comparing the second Commandement with the first That the inward and outward worship of God ought to goe together For as in the first Commandement the Lord requireth that we should
of the second Commandement What is the third Thou shalt not take the Name of the Lord thy God in vaine For the Lord will not hold him guiltlesse that taketh his Name in vaine Exod. 20. 7. What is contained in these words 1. The Commandement 2. The Reason What is the summe of the Commandement That we impeach not but by all meanes advance the glorious Name of God in all things whereby he maketh himselfe knowne to men Psal. 29. 2. and carefully endeavour in our whole life to bring some honour to God Mat. 5. 16. What doe you observe herein The high honour that God sheweth unto us who being able without us to maintaine his owne Name and glory either by himselfe or by his Angels hath notwithstanding committed the maintenance thereof unto us which should teach us to be very chairy of it and carefull to discharge our duty faithfully in walking worthy of this honour and defence 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 speake use or mention for the tongue is here specially bound to the good abearing Why was it needfull to have a speciall Commandement for the direction of the tongue in Gods service Because it is an untamed evill and unbridled Iam. 3. 8. and therefore a whole Commandement cannot be imployed amisse for the direction of it in the use of the Name of God And seeing in the second Table there is a Commandement tending almost wholly to restraine the abuses of our tongues towards our neighbours 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 knowne by their Names to signifie God himselfe 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 himselfe knowne unto us as he is holy 1. Titles and proper names as Iehovah Elohim Iesus 2. Properties and Attributes as Love Wisdome Power Iustice 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 Gospell Psalme 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 7. Prayer Gen. 4. 26. 8. The whole worship of God with all the Ordinances pertaining thereto and whatsoever he honoured reverenced and glorified Deut. 5 Mal. 1. 11 12. Mich. 4. 5. Acts 21. 13. What is meant by this word in vaine All abuse of them and all rash negligent and carelesse dealing therein where mentioning the smaller fault he declareth the hainousnes of the greater For if the taking of his name in vaine only be a sinne how hainous a sin is it when it is blasphemed or used for confirmation of a lye What is then forbidden in the Commandement Every wrong offered to the glory of God and doing of ought that may any way reproach the Lord to cause him to be lesse esteemed Mal. 1. 6. 12. All unreverent and unholy use of his name and prophaning 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 Gods name in word or in deed when it should not be used and when there is no just cause so to doe 2. The using of it amisse and abusing it when duty bindeth us to use it with feare and holinesse What is required in this command 1. That we sanctifie Gods Name as it is holy and reverend Matth. 6. 9. Psal. 111. 9. and labour by all we can to lift it up that others may be moved by us more to love serve and honour 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 carefull and a heedy watch to all things that may advance Gods glory and use all sincere and diligent behaviour therein What is that wherein this our carefulnesse is required 1. A diligent preparation and advisednesse before we meddle with any of these holy things that we bethinke our selves before hand what we are to doe and consider both of the cause that should move us to speake of them and of the reverent manner of using them 2. A reverent disposition in the action it selfe that wee use earnest attentivenesse therein and seriously thinke how powerfull God is to punish the taking of his name amisse as also how able and ready to blesse 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 fearefull as it is written Psal. 99. 3. Deut. 28. 58. Declare now what particular duties are contained in this Commandement 1. The honouring of God and his Religion by our holy conversation Mat. 5. 16. Tit. 2. 10. The contrary whereof is profession joyned with hypocrisie Tit. 1. 16. Mat. 15. 7 8 9. prophanenesse and an evill life whereby the Name of God and profession of Religion is dishonoured Rom. 2. 24. 2. Confession of Christ unto suffering yea martyrdome if cause be Rev. 2. 13. the contrary whereof is shrinking in case of perill and denying God the honor of our suffering for him Mat. 10. 33. 3. Honourable 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 unreverent mention or an unadvised sudden and causelesse 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 talke O Lord O God O Jesus c. or in wondring wise good God good Lord c. in matters of light and no moment and for such foolish admirations and taking Gods 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 Oathes Jam. 5. 12. Is there any true use of Oathes Yes in matters of importance that cannot be decided but by an Oath it is good and lawfull to sweare 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 Commandement Jer. 4 2. Thou shalt sweare in righteousnesse How are we to sweare in truth Affirming what we know to be
our businesses in the six working dayes that our worldly affaires enter not or incroach into the possession of the Lords day Not only willingly but not so much as by any forgetfulnesse As when through want of foresight or forecasting the payment of mony due by obligation or any such businesses that might be prevented shall fall out on that day 2. We should sanctifie our selves 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 Commandement They are two First to keep the Lords rest Secondly to sanctifie 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 sheweth what works we are to decline upon this day the other what duties we are to performe What are the workes that we must decline and leave undone on the Lords day Not onely the workes of sinne which we ought to leave undone every day but also the workes of our ordinary callings concerning this life and bodily exercise and labours which upon other dayes are lawfull and necessary to bee done Marke 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 workes betwixt these extreams 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 forbeare all worldly labour upon this day as the Israelites Yea so farre forth as the morality of the Commandement reacheth but by the Ceremoniall Law there was enjoyned unto the Iewes 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 meanes tending to the furtherance of the same even as in Fasting and Prayer Fast is of it selfe no part of Gods service but a thing adjoyned thereunto and so farre forth onely 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 signifie unto the Jewes Their continuall Sanctification in this world Exodus 31. 13. Ezek. 20. 12. and their endlesse rest in the world to come whereof this was a Type no lesse then the land of Promise Heb. 4. 4 5. 10. How was the latter of these specially typified In this world Gods Children are subject to the fiery tryall 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 eate Exodus 16. 23. which was allowed unto them even in the two great solemne dayes of the Passeover Exo. 12. 16. Is it then lawfull for us to make a fire and dresse meat upon the Lords 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 perpetuall must necessarily follow to bee Ceremoniall Now after the Sabbath that Christ our Lord rested in the grave the Ceremoniall Sabbath lyeth 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 burthened with such Traditions ibid. verse 20. Nor to bee 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 houre being come wherein the true worshippers are to worship the Father in Spirit and Truth John 4. 23. To leave then the Ceremoniall Sabbath and to come to the Morall How is the Rest required therein laid downe in the fourth Commandement 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 doe any Worke Exodus 20. 10. What is required of us hereby That for the space of that whole naturall day we cease in minde and body from all our worldly labours yea from the workes of our lawfull Calling and all other earthly businesses whatsoever more then needs must be done either for Gods glory or mans good What gather you of this That all exercises which serve not in some degree to make us fit to the Lords worke are unlawfull upon the Lords day Why doe you say that we must rest in minde and body Because this rest must be of the whole man in thoughts words and deeds Esa. 58. 13. Is it meerely unlawfull to doe any bodily or outward businesse on the Lords day No. First for such works are excepted as are presently necessary either for common honesty or comelinesse Secondly the actions of Piety requisite for the performance of Gods service on that day Acts 1. 12. Mat. 12. 5. Thirdly extraordinary exigents of Charity for the preservation of the Common-wealth 2 Kings 11. 9. Fourthly the preservation of our owne 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. Marke 3. 4. Luke 13. 15 16. What be the speciall breaches of this part of the Commandement 1. The making of the Sabbath a common day through common labours in our ordinary callings Neh. 13. 15. vaine speech and talking of our worldly affaires Esa. 58. 13. thinking our owne thoughts and no other but a common use of the Creatures 2. The making it a day of carnall rest unto idlenesse feasting pastimes c. which draw our mindes further from God then our ordinary labours Exod. 32. 6. Whither are referred all recreations which distract us as also excessive eating and drinking which causeth drowsinesse and unaptnesse unto Gods Service and Worship 3. The making it a day of sinne or the Devills holy day by doing that on the Lords day which is no day lawfull Mar.
3. 4. but then most abominable Ezek. 23. 37 38. 4. The keeping a peece of the day not the whole or giving liberty to our selves in the night before the whole Sabbath be ended 5. The forbearing our selves but imploying others in worldly businesses for preventing of which sinne God is so large in naming of the persons which in this Commandement are forbidden to worke Why is there a particular rehearsall of these persons in this Commandement To take away all excuses from all persons in this Commandement for the Lord did see that such was the corruption of men that if they themselves did rest upon this day from labours they would thinke it sufficient not caring how they toyled out and wearied their servants at home with continuall labour as many doe so that it were better to be such mens Oxen then their servants so small care they have of their soules What is the speciall use of this rehearsall To teach us that all sorts and degrees of persons are bound to yeeld this duty unto God and that the Sabbath is to be kept both by our selves and those that doe 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 appeare by Deut. 5. 14. but not principally for the things here contained doe concerne the worship of God but that wearing and toyling out of servants and beasts is against the sixt Commandement 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 dayes 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 shew mercy even to the beasts Prov. 12. 10. Secondly to represent after a sort the everlasting Sabbath wherein all Creatures shall bee delivered from the bondage of corruption Rom. 8. 20 21. Thirdly because of the whole imployment of men in the Lords service for beasts cannot be travelled or used in any worke upon that day unlesse man be withdrawne from Gods service yea though the beast could labour without mans attendance yet his minde would some time or other be carryed away and distracted thereby that it would not be so fit as it ought to be for Gods service To whom especially is the charge of this Commandement directed To Housholders and Magistrates who stand charged in the behalfe both of themselves and of all that are under their roofe and Government Jos. 24. 15. Neh. 13. 15. Heb. 13. 15. What is the charge of the Housholder That not only himselfe keep the Lords day but also his Wife Children and Servants as much as may be For as they serve him in the weeke dayes so he must see that they serve God on the Lords day What gather you of this That a Housholder should be as carefull of the Lords businesse as of his owne And if he will not keep such a servant as is not carefull in his ordinary worke much lesse should he keep any that will not be carefull in the Lords worke how skilfull soever he be in his owne What is the Magistrates part To see that all within his gates keep the Lords day Jo. 24. 15. even strangers though Turks and Infidels Neh 13. 15. causing them to cease from labour and restraining them from all open and publick Idolatry or false Worship of God much more all his owne Subjects whom he ought to force to heare the Word 2 Chron. 34. 33. So much of the first part of this Commandement touching our rest from all worldly businesses What followeth in the next place The second and greater part of this Commandement which is the sanctifying of this Rest and keeping it holy unto the Lord by exercising of our selves wholly in the service of God and performing the duties of that day Are we as strictly bound to these duties as the Jewes Yes verily and more then they because of the greater measures of Gods 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 wearinesse Amos 8. 5. with Mal. 1. 13. and that also with care and desire of profit we bestow the whole day as nature will beare 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 Psalmes 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 sicke and needy comforting the sad and such like How are these duties to be performed Hartly publick in the Church where the solemne worshipping of God is the speciall worke and proper use of the Sabbath Partly private out of the Church and that either secretly by our selves alone or joyntly with others What if we cannot be suffered to use the publicke meanes Such as are necessarily debarred from the publick 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 earnestnesse use the private meanes Psal. 53. 1 2. What is the first duty we are to performe in the publick Assembly To joyne 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 heare his servants when two or three hundred are gathered in his Name What is the second To heare the Word read Luke 4. 16. Acts 3. 16. 15. 20. for blessed is he that readeth and they that heare the Word Rev. 1. 3. What is the third To heare 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 Baptisme is administred unto others and by receiving the Sacrament of the Lords Supper our selves after a decent order in the appointed time Acts 20. 7. 1 Cor. 11. 20. Why should a man be present at Baptisme First that hee may give thanks to God for adding a Member to his Church Secondly that he might be put in minde of his own Vow made to God in Baptisme by seeing the childe baptized What is the fift duty to be performed in the Congregation Singing of Psalmes What is the sixt Exercise of the Discipline of the Church against offenders 1 Cor. 5. 4. What is the seventh Collection for the poore 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
holy to the Lord as we ought What be the sins condemned in the second part of this Commandement Generally the omission of any of the former duties and in particular 1. Idlenesse which is a sinne every day but much more on the Lords day 2. Prophane absence from or unfaithfull presence at Gods Ordinances 3. Neglect of calling our selves 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 hinderances to the keeping of this Commandement We must adde to the forementioned duties of remembrance an ardent endevour to taste the sweetnesse 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 abhorre all prophane opinions either disanulling 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 drawne to the unhallowing of the Sabbath day Ezek. 22. 26. So much of the Commandement What reasons are used to inforce the same Foure Whence is the first taken From equality by a secret reason of comparison of the lesse That forasmuch as God hath allowed us six dayes of seven for our affaires to doe our owne businesse in whether it be labour or honest recreation and reserved but one for himselfe when as he might most justly have given us but one of seven and have taken six to himselfe we ought not to thinke it much to spend the whole seventh day in the service of God What learne you from hence The unequall and wretched dealing of most men with God who by the grant of this Commandement urge usually at their servants hands the worke of a whole day in every of the six dayes yet upon the Lords day thinke it enough both for themselves and those under them to measure out unto the Lord three or foure houres 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 Gods owne 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 dayes rested the seventh day from creating any more so should we rest from all our works God himselfe ceasing from his worke 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 doe a great worke in preferring the things created Ioh. 5. 17. What learne you from this 1. That we be not idle on the Lords day seeing Gods example is to the contrary but attend upon the Lords service 2. That as the Lord preserved on the Sabbath day things created in the six dayes 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 gaine more Whence is the fourth and last reason drawne From hope of blessing because God ordained not the Sabbath for any good it can doe to him but for the good of unthankfull man and therefore he blessed and sanctified it not onely as a day of service to himselfe but also as a time and meanes to bestow encrease of grace upon such as doe 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 selfe is more blessed then other dayes but as the acceptable time of the Gospell is put for the persons that receive the Gospell 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 Commandement from other dayes to be kept holy by publick exercises of his holy worship and service God hath made it an essentiall meanes of blessing to them that shall sanctifie 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 feare of God and all other spirituall and heavenly graces accompanying salvation 2. In matters of this life we shall not onely not be hindred by keeping the Sabbath but more blessed then if we did worke that day as on the other side the gaine on the Lords day shall by the curse of God melt and vanish away what shew of profit soever it have and bring some curse or other upon our labours in the week dayes which in themselves are lawfull 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 houshold doth teach his Subjects or Family their duties towards himselfe What is taught in the second Table Our duties to our selves and our neighbours the performance whereof is commonly called Justice or Righteousnesse wherein God teacheth his Subjects and Familie their duties one towards another What is the summe of the Commandements of the second Table Thou shalt love thy Neighbour as thy selfe Lev. 19. 18. Mat. 22. 39. Or As you would that men should doe unto you doe you unto them likewise Mat. 7. 12. Luke 6. 31. What generall things doe 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 doe commonly try the sincerity and uprightnesse in profiting under the first Table by the forwardnesse in the second 2. That the workes thereof are in higher or lower degree of good or evill as they are kept or broken towards one of the houshold of faith rather then towards a neighbour simply 1 Cor. 6. 8. 10. 32. Gal. 6. 10. Deut. 22. 2 3. 3. That out of our bond to our neighbour we draw all our duties to all men 1 Thes. 3. 12. 5. 15. reaching them even to the wicked so farre forth as we hinder not Gods glory nor some great duty to others especially the houshold of faith for sometime it may so fall out that that which men require and that otherwise are right may not bee 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 Commandement and therefore in this case shee did well in preferring the obedience she owed to God before the duty she owed to man Josh. 2. 3. In like case also Ionathan revealing his Fathers counsell unto David and preferring the greater duty before the lesser did well 1 Sam. 19. 3. So we owing a greater duty to our Countrie then to our naturall kindred must rather refuse to reliefe them if they be Trayters then suffer any hurt to come to our Countrie But what if two have need of that which I can give but to one onely I must then preferre those that bee of the houshold of faith before others Galat. 6. 10. and my kinsemen and those that I am tyed unto by a speciall bond before strangers Iohn Chap. 1. v. 14. Acts 10. 24. What are we specially forbidden to doe by the Commandements of the second Table To doe any thing that may hinder our neighbours dignity in the fift Life in the sixth Chastity in the seventh Wealth in the eighth or good Name in the ninth though it bee 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 Commandement doth reach How are these six Commandements of the second Table divided Into such as forbid all practise or advised consent to any hurt of our neighbours and such as forbid all thoughts and motions of evill towards our neighbour though they never come to advised consent of the Will The first five Commandements doe concerne such things as come unto consent and further the last such as come not unto consent at all How are those five Commandements of the first sort divided Into those that concerne speciall duties to speciall persons and those that concerne generall duties to all those duties which concerne speciall persons are commanded in the first those that generally concerne all men either in their life chastity goods or good name are enjoyned in the foure Commandements following What gather you hence That we are to distinguish between duties and duties between sinne and sinne done towards men and that to offend principall persons and such unto whom wee are in speciall manner obliged is greater sin because God hath singled out this one Commandement for these persons What are the words of this Commandement which is the fift in order Honour thy Father and thy Mother that thy dayes 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 Commandement 2. The Reason What is the meaning and scope of this Commandement That the equality of mens persons and places in whatsoever estate Naturall Civill or Ecclesiasticall and with whatsoever relation to us bee duely 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 speciall callings and differences which God hath made between speciall persons What be these speciall persons Either in Equalls or Superiours and Inferiours for this Commandement enjoyneth all due carriage of Inferiours to their Superiours and by consequent also of Superiours to their Inferiours and likewise by analogy of equalls among themselves under the sweet relation betwixt Parents and Children or betwixt brethren of the same family and the generall duty of honour What are Equalls They be equall 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 goe one before another in giving honour 1 Pet. 2. 17. 5. 5. Eph. 5. 21. Phil. 2. 3. that they be faithfull one to another What is here forbidden Want of Love Incivility Strife and Vaine-glory whereby they seek to advance themselves one above another and to exalt themselves above their fellowes Phil. 2. 3. Matth. 23. 6. What are Superiours They be such as by Gods ordinances have any preeminency preferment or excellencie 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 principall duties required in this Commandement doe appertaine Eph. 6. 1 2. Why are all Superiours 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 bee performed to them or which they should performe to their inferiors 2. For that at the first and in the beginning of the world Parents were also Magistrates Pastors Schoole-masters c. How doth this agree with the Commandement of Christ Mat. 23. 7 8 9. that we should call no man Father or Master upon earth Very well for there our Saviour meaneth onely to restraine the ambitious Titles of the Pharisees in those dayes who desired not onely so to be called but that men should rest in their authority alone for matters concerning the soule Who are Inferiours comprehended here under the name of Children Such as by the Ordinance of God are any way under Superiours who are principally and in the first place to performe the duties required in this Commandement Why is the Commandement conceived in the name of Inferiours Because their duties are hardest obeyed in all estates What is here contained under the name of Honour Not onely Cap and Knee but every particular duty according to their particular estates Mal. 1. 6. Why are these duties comprehended under the word Honour Because it adds an ornament and dignity unto them What is the Honour that Inferiours owe to all Superiours in generall 1. Reverence in heart word and behaviour Lev. 19. 3. Eph. 6. 1. 5. For the reverence of the mind is to be declared by some civill behaviour or outward submission as of rising before them and of giving them the honour of speaking first c. Lev. 19. 32. Iob 29. 8. 32. 6 7. 2. Obedience to their counsells 3. Prayer to God for them with giving thanks 1 Timothy 2. 1 2. 4. Imitation of their Vertues and Graces 2 Timothy 1. 5. 4. 9. 8. 9. What contrary sinnes are here forbidden 1. Want of Reverence inward or outward 2. Despising of Superiours Iude v. 8 9 10. Prov. 30. 11. 3. Neglect of Prayer and other duties What is the duty of all Superiours towards their Inferiours 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
Parents and children or otherwise as Masters and servants What are the common duties of the Husband and Wife one towards another Mutuall and conjugall 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 mutuall 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 anothers infirmities 3. Discovering each others secrets 4. Iealousie 5. Contention What is the duty of the Husband towards his VVife 1. In an entire love unto her to cherish her as he would cherish his owne 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 evill 4. To dwell with her as one of knowledge 1 Pet. 3. 7. 5. To give honour to her as the weaker vessell ibid. that is to beare with her infirmities 6. To governe and direct her What be the speciall 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 imployment What is the duty of the VVife to the Husband 1 Subjection in a gentle and moderate kinde and manner Eph. 5. 22. For albeit it bee made heavier then it was from the beginning through their transgressions yet that yoake is easier then any other domesticall 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 behaviour that in her a man may see the wisedome and uprightnesse of her husband 1 Cor. 11. 7. 4 She must bee 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 recompence her husbands care over her in providing things necessary for his houshold and doe good for her husband all the dayes of her life Prov. 31. 12. that so he may bee unto her as it were a vaile and covering before her eyes Gen. 20. 16. VVhat be the sinnes of the VVife in respect of her Husband 1 Failing in reverence which appeareth in froward lookes speeches or behaviour 2 Disobedience in the smallest matters 3 Disregard of her husbands profit VVhat duties come in the next place to be considered Those of naturall Parents who are specially mentioned in this Commandement whereunto also are to bee reduced all in the right line ascended and their Collateralls as also Fathers in law and Mothers in law VVhat are the duties of naturall Parents towards their Children They are either common to both Parents or particular to either of them VVhat are the common duties of both Parents They doe either respect the things of this life or of that which is to come VVhat care are they to have of the Soules of their Children to fit them for the life to come 1 To make them Members of the visible Church by Baptisme 2 They are to Catechise and instruct them in religion as they are able to receive it and to bring them up in Nurture and the feare of God Ephes. 6. 4. 3 They are to pray to God for to blesse them and guide them in his feare What is required of them for the things of this life 1 To marke the wits and inclinations of their Children and as farre as their owne 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 onely to maintaine 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 speciall regard is here to be had by Parents to the eldest Son That sith God hath honoured him with that dignity as to be their strength Gen. 49. 3 4. he should also bee honoured by them at the least with a double portion Deut. 21. 17. as by the rest of the brethren with honour yet so as hee fall not from his honour by some horrible sinne Gen. 49. 4. What be the common sinnes of Parents 1. Negligence in not instructing their children betimes 2. Not correcting them till it be too late or doing it with bitternesse without compassion instruction and prayer 3. Giving them ill example 4. Neglect in bringing them up in some lawfull calling 5. Not bestowing them timely and religiously in marriage 6. Light behaviour towards them and too much familiarity with them whereby they become vile in their eyes 7. Loving beauty or any outward parts more then Gods Image in them What is required of the Father in particular To give the name unto the childe 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 speciall duty is laid upon the Mother To nurse the childe 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 VVhat is the duty of Children towards their Parents It is either generall or speciall viz. in the case of marriage What are the generall duties 1. To reverence them and to performe carefull obedience to them in all things that they command by the example of our Saviour 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 bee commended Prov. 10. 1. 17. 25. 31. 28. 4. To be an ayde unto them as well as they be able and to helpe them with their bodies when they are in distresse 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 reliefe and want any thing wherewith God hath blessed them
for the most part 3. What loseth the obedient childe what injury is done unto him who being taken out of this life is recompenced 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 gaine nothing by their long life receiving by meanes thereof hereafter judgement in hell Doth not the Lord oftentimes revenge the breach of his Commandement even in this life Yes 1. Vpon the Parents who have been ungracious themselves in giving unto them ungracious and disobedient children 2. Vpon the Children themselves who are sometimes immediately stricken from Heaven and sometimes punished by the Law of the Magistrate So much of the fifth Commandement concerning all speciall duties to speciall persons What are the generall duties in the Commandements following which come at least to consent They are either such as concerne the person it selfe of our Neighbour in the sixth or such as concerne 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 Commandement What are the words of the sixth Commandement Thou shalt not murder Exod. 20. 13. What is the summe and meaning of this Commandement 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 owne persons or the person of our Neighbour but to procure the safety thereof and to doe those things that lye in us for the preservation of his and our life and health 1 Tim. 5. 23. What is forbidden in this Commandement All kind of evill tending to the impeachment of the safety and health of mans person with every hurt done threatned or intended to the soule or body either of our selves or of our Neighbours What is required in this Commandement All kind of good tending to the preservation of the welfare of mans person that we love and cherish both the soule and body of our Neighbour as we would and ought to doe our owne Heb. 3. 13. Jam. 1. 27. Phil. 2. 12. Eph. 5. 29. For some of the duties here enjoyned concerne our own person some the person of our neighbour What be those duties that doe concerne our owne persons They are either such as ought to be performed by us in our owne life time or when we are ready to depart out of this world What are the duties we are to performe towards our owne selves in our life time They respect either the welfare of our soules or of our bodies What are the duties that respect the welfare of our soules 1. To use the meanes 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 evill 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 Cruelty to our owne soules by 1. Rejecting the food of spirituall life by not hearing Prov. 28. 9. or not obeying the Word Jam. 1. 22. 2. Corrupting or perverting it by itching eares 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 meanes appointed of God for obtaining the same either of their owne or of others which they might have been partakers of 4. Sin especially grosse sins Prov. 6. 32. and 8. 36. and obstinacy in sinning Rom. 2. 5. Tit. 3. 11. 5. Following of evill counsell and evill examples and taking of scandals 6. Neglecting of our vocation What be the things that respect the welfare of our bodies 1. Sober and wholsome diet 1 Tim. 5. 23. 2. Help of Physicke 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 Judg. 14. 12. 4. Preventing unnecessary dangers 5. Giving place to the fury of another as Jacob did to Esau by his mothers counsell 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 murtherer of himselfe as well as of his Neighbours for as the Wise man noteth Envy is the rottennesse of the bones Prov. 14. 30. 3. Neglect either of wholsome diet or of exercise and honest recreation or of physicke to preserve or recover health For we must not thinke that there are no more wayes to kill a mans selfe but with a knife c. 4. Drunkennesse and surfeiting eating and drinking out of time Prov. 25. 16. Eccles. 10. 16 17. or spending ones selfe by unchaste behaviour 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 doe or otherwise wounding our selves 6. Capitall crimes 1 King 2. 23. 7. Vnnecessary dangers 8. Not giving place to the fury of another 9. Refusing the meanes of life 10. Self-murther 1 Sam. 31. 4. 2 Sam. 17. 23. Mat. 27. 5. Acts 16. 27 28. What are we to doe at the time of our departure out of this life 1. With willingnesse we must receive the sentence of death when God shall utter it 2 Cor. 1. 9. 2. We must then resigne our charge in Church and Common-wealth or Family into the hands of faithfull men Numb 27. 16. 2 Chron. 28. 1 c. 3. We must resigne our soules 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 buriall thereof Gen. 49. 29. 1 King 13. 31. Hitherto of the duties that concerne our owne persons What are they that doe respect our Neighbour They likewise are to be performed unto him either while he is alive or after his death What are the duties belonging to our Neighbour while he liveth They are partly inward partly outward What are the inward To love our neighbours as our selves to thinke well of him to be charitably affected towards him and to study to doe him good in respect that we are all the creatures of one God and the naturall 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 kindnesse proceeding from a loving heart to man as he is man Rom. 12.
speakings Prov. 12. 18. yet men in authority may use such tearmes as the sinne of those with whom they deale doth deserve What use are you to make of all this That according to the counsell 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 alwayes 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 wrathfull and loathsome speeches against our brother which are in the Scripture compared to Iuniper coales which burne 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 evill set on fire of Hell Jam. 3. 6 8. We ought therefore to governe 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 doe good to our Neighbours so far as our power and calling will suffer 2. That we visit and comfort him in sicknesse and affliction Mat. 25. 36. Jam. 1. 27. 3. That we give meat drinke and cloth to the poore and needy 4. That we give reliefe to the distressed and succour to the oppressed Iob 29. 15 c. 5. That we foresee and prevent mischiefs before they come 6. That we rescue our Neighbour 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 meanes of life Iam. 5. 4. as by usury and by letting out of land so that men cannot live by it c. 2. Not looking unto the sicke and those that be in distresse 3. Neglect of Hospitality especially to the poore which by the Commandement of God must be provided for 4. Not preventing mischiefe and turning away all stroaks from our Neighbours 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 Iustice Deut. 16. 19 20. 6. All angry and despitefull striking how little soever it be 7. Fighting smiting wounding or maiming of the body of our brother or neighbour Iam. 4. 1. Lev. 24. 19 20. 8. The indangering or taking away of his life How is this done Either directly or indirectly How indirectly 1. When one defendeth himselfe with injury or purpose of revenge or to hurt his adversary and not onely to save himselfe Rom. 12. 21. Exod. 22. 2 3. 2. When women with childe either by mis-diet or streine by reaching violent exercise riding by Coach or otherwise and much more by dancing either hurt the fruit of their wombe 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 doe not punish the breach of this Commandement Num. 35 31 32. Prov. 17. 15. 5. Keeping of harmfull beasts Exod. 21. 29. 6. All dangerous pastimes 7. When things are so made that men may take harme by them or such care is not had of them that ought to be as when the high-wayes and bridges are not mended or when staires 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. How directly When a man without a Calling doth actually take away the life of his brother Gen. 9. 6. otherwise then in case of publick Iustice Iohn 7. 19. just warre Deut 20. 12 13. or necessary defence Exod. 22. 2. How many sorts of this direct killing are there Three First Chance-medly Secondly Man-slaughter Thirdly Wilfull murther What is that which we call Chance-medley When it is simply against our will and we thinke 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 sinne of the three and by mans 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 sinne at all 1. Because by the Law of Moses the party that committeth this â—act was to lose his liberty untill the death of the high Priest to signifie that he could not bee freed from the guilt thereof but by the death of Iesus 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 doe you account Man-slaughter When one killeth another in his owne defence 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 dye for this is different from that which commeth by chance-medley when a man is imployed in a good and lawfull worke What thinke you of killing one another and challenges to the field It deserveth death by the law of God and man What is wilfull Murther When a man advisedly wittingly and maliciously doth slay or poyson his Neighbour 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 slaine and the flesh of it though otherwise cleane was not to be eaten Exod. 21. 28. 3. By the same law if this sin goe 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 Commandement belonging to the person of our Neighbour while he is alive What are they after his death They either concerne himselfe or those that pertaine to him What are the duties
that concerne himselfe 1. Friends and Neighbours 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 Neighbours Is it not required also that we should shew mercifulnesse 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 traine us forward to shew mercy to our Neighbour For it being unlawfull to use the dumbe creatures cruelly it is much more unlawfull to use men so What are the breakers of this Commandement to expect The Apostle Iames teacheth that when he saith Iudgement without mercy shall be upon those that are mercilesse Iames 2. 13. Of how many sorts are those judgements They either concerne this life or that which is to come What be those that concerne this life 1. Severe punishments by the Law are to be inflicted upon the body as limbe for limbe eye for eye hand for hand tooth for tooth wound for wound bloud for bloud life for life Exod. 21. 23. Iudg. 1. 5 6 7. although it were a beast if it were knowne to be a striker Exodus 21. 28. 2. Short life Psal. 55. 23. bloud-thirsty men that live not out halfe their dayes 3. Magistrates that should punish murtherers if they spare them their lives are in danger to goe for the offender as Achabs did for Benhadads 1 Kings 20. 42. David was exceedingly punished for sparing bloud-thirsty men such as was his son Absalom and not punishing them 2 Sam. 13. 28 29. 14. 33. 16. 11. 4. God threatneth that hee will not onely revenge the bloud of the slaine upon the murtherer himselfe 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 Esay 1. 15. 1 Tim. 2. 8. 2. Everlasting death both of body and soule in the bottomlesse pit of Hell and as the degrees of sinne are so shall the punishment be What meanes are we to use for furthering us to the obedience of this Commandement It behoveth us to consider that first all men are made in the Image of God Gen. 9. 6. and of one bloud 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 kinde Gen. 9. 6. Lev. 24. 20 21. Yea himselfe also extraordinarily bringing murtherers to light and punishment Gen. 4. 9. Prov. 28. 17. Acts 28. 4. VVhat must we avoyd as hindrances to the obedience of this Commandement 1. The false opinion of the world in placing manhood in revenge aud bloud-shed Gen. 4. 23 24. 2. The company of furious and unmercifull men Proverbs 22. 24 25. 3. Greedy desire of gaine Prov. 1. 19. Mic. 3. 3. 4. Pride Prov. 13. 10. 5. Riot and drunkennesse Prov. 23. 29. Hitherto of the generall duties that belong to the person of man contained in the sixt Commandement what followeth The duties which we owe to man in regard of the things which belong unto him the first whereof concerneth those that bee most deare unto him namely his family and his wife especially who is nearest unto him and as himselfe being one flesh with him In respect whereof temperance and chastity is required in the next Commandement What are the words of the seventh Commandement 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 signifie the vilenesse of the breach of this Commandement What then is the meaning and scope of this Commandement That all uncleannesse and impurity be avoided and chastity by all meanes preserved 2 Cor. 7. 1. 1 Thes. 4. 3 4 5. What is here forbidden All impurity uncleannes together with all means and provocations to lust What is here required All purity honest behaviour continent and chaste usage towards our selves and towards our Neighbours 1 Thes. 2. 3. 1 Cor. 7. 34. What are the speciall breaches of this Commandement 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 speciall 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 Commandement Not that the bare affection is of it selfe 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 mans 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 breake forth into further mischief Jam. 1. 15. And therfore we are earnestly to pray to God against it if we can no otherwise prevaile we must use the remedy of Marriage prescribed by God himselfe For it is better to marry then to burne 1 Cor. 7. 9. 3. Evill thoughts and cogitations in the mind arising from foolish and vaine talke but first and principally from our owne concupiscence when a man suffers as it were his soule to be trampled under foot with impure imaginations Jam. 1. 14 15. 4. Iealousie 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 vertue 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 Commandement Such uncleannes as being once seated in the mind after sheweth it selfe outwardly Wherein doth it shew it selfe Either in things that belong to the body
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 bee espousalls before marriage and that the parties espoused joyne not themselves together before the marriage be confirmed by the Prayers of the Congregation according to the example of Ioseph and Marie Mat. 1. What be the contrary abuses 1. When Meditation and Prayer are neglected 2. When neerenesse of bloud and kindred is not respected 3. When either of the parties is formerly marryed 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 mens daughters commeth within the compasse of Adultery and is condemned in this Commandement 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 yeares 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 Gods Ordinances What is required in the holy use of marriage 1. An holy and Christian conversation together during the whole terme of their life 2. The sober use of the marriage bed What is required in the former That there be mutuall 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 naturall separation Lev. 18. 19. or of solemne 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 honourable and chaste estate of Matrimony is used to wantonnesse and not with moderation and seemlinesse 1 Thes. 4. 4 5. For as a man may commit a fault in excesse of Wine although it be his owne so may he sin in abusing his body with his owne wife Hitherto of the unlawfull conjunction wherein doth unlawfull separation consist Either in the utter abjuration of marriage or in the breach of conjugall society How is the former sinne committed By the unlawfull vowes of continency where we must abhorre the doctrine of devills 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 yeelded although there be aptnesse thereunto nor any hinderance by consent in respect of extraordinary prayer 1 Cor. 7. 3 4. How when the party is absent Either privately or publickly How privately When the party withdraweth it selfe in mislike or loathsomnesse 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 publickly When separation hath been made by the Magistrate without lawfull cause Is there any lawfull cause of divorce Yes Adultery is a lawfull cause of separation but not contention or discord or any thing beside Matth. 5. 32. So much of the Commandement What are the punishments of the breach of it 1. When many other sinnes are hid this is most commonly discovered Num. 5. 13. Iohn 4. 16. Prov. 5. 14. 2. The sin is a judgement of it selfe Prov. 22. 14. Eccl. 7. 27 28. Rom. 1. 24. 3. God judgeth them oftentimes in this world alwayes 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. Iudges 19. 29. Prov. 7. 23 26 27. Iob 31. 9 10 11 12. 2 Sam. 13. 14. 28. 4. More particularly whipping for Fornication and death for Adultery and other unlawfull 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 judgement Hos. 4. 11. 8. It not onely 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 lawfull children whilst thereby he oftentimes maketh a Stewes of his house as David did by the adultery he committed with the wife of Vrias 2 Sam. 16. 21. 10. Barrennesse in his wife Lev. 20. 20. 11. Children begotten in horrible Incest were to be burnt or slaine in their mothers wombe What are the helpes to the obedience of this Commandement Vnto the fore-mentioned helpes there must be added 1. Care to keep a good conscience Eccles. 7. 28. 2. Labour in our Vocation 3. VVatchfulnesse over our owne fpirit Mal. 2. 16. 4. A Covenant with our eyes Iob 31. 1. 5. Love of God and of his wisedome Prov. 2. 10 c. 6. Prayer Psalme 119. 37. 7. Holy Meditation What are the hindrances to be avoyded Beside the unlawfull vowes of continency and other provocations unto this kinde of sin before noted we must beware of 1. Idlenesse 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 Idolatrie 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 Commandement where Chastity is commanded there followeth the generall duties which wee doe 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 Commandement What are the words of the eighth Commandement Thou shalt not steale Exod. 20. 15. What doth it containe A charge of our owne and our neighbours goods that we shew love and faithfulnesse therein and not onely not impeach or hinder but by all meanes preserve and further the same What speciall matter doe you learne from hence The grosse errour of the Anabaptists that hold community of goods which by the whole drift and scope of this Commandement is manifestly overthrowne What is forbidden in this Commandement VVhatsoever is prejudiciall to our owne or our neighbours wealth that we no way hinder diminish or abuse the same What is required VVhatsoever may further or prosper our owne or our neighbours wealth that we give to every one that which is his and doe our best as farre
means 1 Tim. 6. 9. 3. Too much haste in gathering riches joyned with impatience of any delay Prov. 28. 20. 22. 20. 21. 4. An unsatiable appetite which can never bee satisfied but when they have too much they still desire more and have never enough Eccles. 4. 8. like the Horse-leech Prov. 30. 15. the Dropsie and Hell it selfe Prov. 27. 20. 5. Miser-like tenacity whereby they refuse to communicate their goods either for the use of others or themselves 6. Cruelty Prov. 1. 18 19. exercised both in their unmercifulnesse and oppression of the poore VVhat doe you think of this vice That it is a most hainous sinne for it is Idolatry and the root of all evill Col. 3. 5. 1 Tim. 6. 10. A pernicious Thorne that stifleth all grace and choaketh the seed of the Word Mat. 13. 22. and pierceth men through with many sorrowes 1 Tim. 6. 10. and drowneth them in destruction and perdition verse 9. What is Ambition An immoderate love and desire of honours which is a vice compounded of Covetousnesse and Pride in which concurre all those vices in Covetousnesse before spoken of as an immoderate love of honours a resolution to aspire unto honours either by lawfull or unlawfull meanes too much haste in aspiring unto honours not waiting upon God for preferment in the use of lawfull meanes unsatiablenes in aspiring higher and higher and enlarging of the ambitious mans desire like unto hell Hab. 2. 5. Vnto which may be added Arrogancy whereby hee coveteth to be preferred before all others and Envy whereby he disdaineth that any should he preferred before him What is the fourth and last vice here forbidden Immoderate and carking care in the pursuing of these earthly things riches and honours and contrariwise moderate appetite and desires of having and moderate care of procuring them is approved and required that we may not be burthensome but rather helpfull unto others 2 Cor. 12. 13. Eph. 4. 28. What are the extreames opposed to the former vertue They are two the first is carelesnesse and neglect of our goods and state For as he is commended who gathereth in seasonable times so he is condemned who neglecteth those opportunities Prov. 10. 5. 6. 6. and is censured by the Apostle to be worse then an Infidell 1 Tim. 5. 8. What is the other extreame Anxious and solicitous care which distracteth the minde that it cannot be wholly intent to Gods service And this doth partly arise from Covetousnesse and partly from diffidence in Gods Promises and Providence What are the reasons that may disswade from this vice They are chiefely two First because it is Impious Secondly because it is Foolish Why is it impious Because it chargeth God either with ignorance that he knoweth not our wants contrary to that Matth. 6. 32. or of carelesnesse that hee neglecteth us or of impotency that he is notable to supply our wants whereas he is omniscient and knoweth our necessities omnipotent and able to relieve us Eph. 3. 20. and our most gracious Father and therefore willing and ready to helpe us in time of need Secondly because it divideth the heart between God and Mammon and we cannot at once serve these Masters Matth. 6. 24. 1 John 2. 15. Iames 4. 4. Thirdly because it is heathenish Mat. 6. 32. Why is it foolish Because it is both superfluous and vaine superfluous because God hath undertaken to provide for us and therefore in the use of lawfull meanes wee must cast all our care upon him 1 Peter 3. 7. Psalme 55. 22. How is it vaine Because it is Gods blessing onely that maketh rich Prov. 10. 22. Deut. 8. 18. and by our owne care wee can no more adde to that stint of state which he hath allotted unto us then we can thereby adde one Cubit to our stature Matth. 6. 27. You have spoken generally of the internall duties what duties are externally and more specially required They respect either the just acquisition and getting of our goods or the just retention and possessing of them unto which is opposed the unjust getting and keeping of them which are here forbidden under the name of Theft What is required to just getting That we get them by just and lawfull meanes For riches are Thorns which are not to be hastily catched but to be handled warily and with much caution that they doe not pierce the soule and wound the conscience What may move us hereunto First by considering that a little justly gotten is better then abundance gotten unjustly Prov. 16. 8. Psal. 37. 16. Secondly that what is justly gotten is the gift of God and a pledge of his love but that which is gotten unjustly is given in his wrath and is a snare of the devil to our destruction Thirdly that as goods justly gotten are Gods gifts which he blesseth unto us Prov. 10. 22. so that which is ill gotten is lyable to his curse Prov. 13. 11. Hab. 2. 9. Jer. 27. 11. How many wayes are goods lawfully gotten Two wayes First without Contract Secondly by Contract Out of Contract either such as are gotten by our selves or received from others How gotten by our selves Either ordinarily or extraordinarily Ordinary getting is by the sweat of our browes in our lawfull Callings So that here two things are required First a lawfull Calling and secondly that we labour in it Eph. 4. 28. What is a lawfull Calling It is the setting apart of singular men unto some lawfull labour and imployment according to the variety of their gifts and inclinations whether they be publick or private What is in the second place required of every man That they diligently labour in their lawfull calling 1 Thes. 3. 10. and that variously according to every mans condition and the variety of their severall callings For if Adam was not to be idle in the state of Innocency Gen. 2. 15. much lesse we after the fall Gen 3. 19. What doe you call extraordinary getting That which is acquired by the law of nature or the law of Nations as that which is gotten by the law of Armes or that which is casually found being lost of another unto which men have right when as by diligent enquiry the owner cannot be knowne How are goods justly gotten as they are retained from others When as by a civill right we retaine them from others who are the true and lawfull owners and that either by free gift or by succession and inheritance whether it be given unto us by the Testators will or by Law and right doe fall unto us What are the vices opposite to the former vertues All means and kinds of unjust getting opposite to just acquisition whether ordinary or extraordinary VVhat is opposite to ordinary just getting Inordinate walking 2 Thes. 3. 6. 7. 11. which is opposed either to a lawfull calling or to labour required in it What is opposed to a lawfull Calling Either no Calling at all or such a Calling as is
excluded out of the Kingdome of heaven Psalme 15. 5. Ezek. 10. 8. 22. 13. But there is much question what this Usury is which the Scripture condemneth Therefore it shall be our wisdome in matters concerning our salvation to take the surest and safest course and that is wholly to forbeare it and not to put our soules which are of more value then the whole world upon nice disputes and subtle distinctions Mark 8. 36. You have spoken of that alienation which is in illiberall Contracts in respect of the things themselves or the use of them Now what is that alienation which is for recompence of care labour and industry These Contracts are either publick or private the private are either in the Common-wealth between the Magistrate and people or in the Church between the Ministers and people What is the Contract between the Magistrate and people That the Magistrates should receive from them their stipends tribute and maintenance and the people from them and by them protection direction and peaceable government What then is the Magistrates duty to the people That he faithfully bestow all his labour and industry his care and diligence that he may in the Lord governe the people committed to his charge and direct correct and protect them for the common good Rom. 13. 4. Psal. 78. 71 72. And if they have their reward and neglect their duty they are guilty of theft and sin against this Commandement Ezek. 34. 2 3. What is the Peoples duties to them That they faithfully pay unto them their tribute and due as an honourable reward of their paines and care Mat. 22. 21. Rom. 13. 7. What is the publick Contract between Ministers and people That the Ministers receiving their portion and maintenance from the people or rather from God himselfe that they feed the people committed to their charge with the bread of life faithfully preaching the Word and administring the Sacraments and shining before them by an holy example and the light of a godly life seeking rather them then theirs 2 Tim. 4. 1 2. 1 Cor. 12. 14. What is his Theft 1. When he receiveth his reward and neglecteth his duty As when he presseth into his Calling uncalled by the window and not by the doore John 10. 1. being neither qualified with gifts nor willing to imploy those he hath for the good of the people 2. When he feedeth himselfe and not the people eating the milke and clothing himselfe with the wooll but neglecting the flocke Ezek. 34. 2 3. Zach. 11. 15. 17. 3. VVhen for gaine he either preacheth false doctrine or concealeth the truth Mich. 3. 11. What is the duty of the people That receiving spirituall things from their Ministers they communicate and impart unto them their carnall things 1 Cor. 9. 10. What is the Peoples Theft VVhen receiving these spirituall things they defraude them of their dues and withhold from them their meanes and maintenance which the Lawes of God and man doe allot unto them The which is not only theft but even sacriledge and the robbing of God himselfe Mat. 3. 8. What is that Alienation which is in private Contracts VVhen as men imploy others to doe their worke upon promise of reward or any wayes to use their gifts and abilities their care industry and labour for a just recompence What is required of such as thus imploy others 1. That they give an equall and proportionable recompence to those whom they thus hire 1 Tim. 5. 18. 2. That they pay it without delay especially to the poore who are not able nor willing to forbeare it Deut. 24. 14 15. Lev. 19. 13. What then is their Theft VVhen either they give not an equall and just recompence or delay to pay it to the poore who are unable to forbeare it Jam. 5. 4. What is the duty of the Mercenary or hireling 1. That he require no more then such wages as is equall and proportionable to his skill care and labour 2. That he doe his worke that hireth him faithfully and diligently You have spoken of such Contracts as respect Alienation and change Now what are those which are of things committed to trust They are either of things committed to others only for safe custody or such as are committed to Feoffees of trust for uses appointed or such as by last will are intrusted to Executors VVhat is the nature of things deposited VVhen neither the dominion and right nor the use of the thing is alienated but only the safe custody is committed to a man What is his duty That hee safely keep that which is committed to his trust and willingly restore it to the owner when he calleth for it VVhat is his Theft First when he converteth the thing committed to his keeping to his own use Secondly when he will not restore it to the owner when he desireth to have it But what if the things deposited bee stolne or become worse If it bee by his default that had the keeping of them hee is to make it good but if by oath he can cleare himselfe of all unfaithfulnesse and negligence the owner and not he must beare the losse Exod. 22. 7 8. What is the duty of Feoduciaries and Executors That they faithfully discharge their trust and doe their will and not their owne who have reposed confidence in them How doe they offend When they faile in their trust and aime more at their owne profit then at the performing of their will who have entrusted them or the faithfull discharge of their duty These are duties which respect things committed to trust what say you of persons thus intrusted Those are Pupills and children in their nonage who being unable to governe direct protect and order themselves are by the Lawes of God and man committed to the care and tuition of others What is the duty of their Tutors and Guardians That they carry themselves towards them faithfully according to the trust reposed in them and like Parents aime chiefly at the good of their Pupils and Wards and not their owne gaine and profit Esth. 2. 7. remembring that they shall one day be called to give an account of these persons committed to their charge and trust and of all the goods belonging unto them So much of just getting goods now in the order propounded we are come to the just possession and retention of them what is required unto this just possession Two things First the keeping of our owne goods Secondly the restitution of that which justly belongeth to others What doth this Commandement require of us in the former respect That we be not wanting to the just preservation not onely of our neighbours but also of our owne goods How prove you this Because our goods are Gods Talents eommitted unto us of which wee must give an account to our great Lord and Master And therefore if through our owne fault and negligence wee suffer them to bee lost or to be taken unjustly
hath both made and sanctified were not as fit as the skin of a Beast which the Artificer hath tanned and sewed 3. They must moreover according to the Commandement of Christ eat and drink the Bread and Wine not laying or hanging it up or worshipping it as the papists doe 4. Lastly they must use thanksgiving offering up themselves both souls and bodies as a sacrifice of thanks Rom. 12. 1. in which regard this Sacrament is called the Eucharist What is to be done after the action 1. We must by and by use joyfull thanksgiving with prayer and meditation being so comforted in heart in the favour of God towards us that we be ready with a feeling joy to sing a Psalme unto the Lord Matth. 26. 30. 2. We must continually endeavour to finde an increase of our faith in Christ love to God and all his Saints power to subdue sin and practice obedience with all other sanctifying and saving graces 1 Cor. 10. 16 17. 11 21. Col. 2 6 7. 2 Pet. 3. 18. For a true believer shall feele in himself after the receiving of the Sacrament an encrease of faith and sanctification a further deading of the old man and so a greater measure of dying unto sin a further strength of the new man and so a greater care to live in newnesse of life and to walk the more strongly and steadily in the wayes of God all the dayes of his life this being a Sacrament not of our incorporation as Baptisme but of our growth which albeit one cannot alwayes discerne immediately after the action yet between that and the next Communion it may be easily espied in our service towards God and men What if a man after the receiving of the Sacrament never find any such thing in himself He may well suspect himself whether he did ever repent or not and therefore is to use means to come to sound faith repentance For the Lord is not usually wanting to his ordinances if men prepare their hearts to meet him in them If we receive no good no refreshment at this spirituall feast if God send us away empty either it is because we have no right unto his mercies being not in Christ and so not accepted or because some secret unmortified lust remaineth in us like Achans wedge of gold so some beloved sin either not seen or not sufficiently sorrowed for and resolved against lyeth glowing in the heart which causeth God to frown upon our services like a dead flye causeth the ointment to stink therfore in this case a man should descend into himself make a more strict search into his conscience that he may againe come before the Lord with more humilty and better preparednesse and God will reveale himself in due time to every one who unfainedly seeketh after him in his ordinances So much of the Sacraments What are the Censures They are the judgements of the Church for ratification of the threates of the Gospell against the abusers of the Word and Sacraments What doe these Censures profit the Church of God Very much for by them the godly having strayed from the course of sincerity are through obedience brought home againe But the wicked are hardened by them through disobedience whereof it is that the wicked are properly said to be punished the godly only chastened and corrected But it seemeth that corrections rather belong to Magistrates then to Ministers The Magistrates by the Lawes of the Common-wealth punish some by death others by other torments and some by purse which belongeth not to the Minister who hath to doe only with the soule And these spiritual censures are of as necessary use in the Church both to help the godly and to restrain and root out the wicked out of the Church as those penall Lawes of the Magistrate in the Common-wealth They therefore who upon this pretence that God forceth no man to come unto him suppose the censures to be unprofitable are like unto children that will have no rod in the house Whereby doth the necessity of Censures appeare Easily for sith in the Church of God there be of all sorts as in a net cast into the sea which catcheth good and bad It is impossible without correction to keep good order in the Church especially to restraine the wicked hypocrites from offending and thereby slandering their profession If then there were no hypocrites there were no use of Censures Not so but the serve most of all for them that make no conscience of their calling For the best man that is having some sparkes of his naturall corruption remaining unregenerate may fall and offend and therefore must be chastened by the Church But this is the difference the godly falling by infirmity by correction doe amend but the wicked offending purposely by punishment are hardened What is to be gathered of this That sith censures are as needfull in the Church as the rod in the house or the Magistrates sword in the Common-wealth for offendors yea and of so much more use as these are for the body and this life and the other for the soule and life to come they that set themselves against them care not what disorder there be in the Church but seek to exempt themselves from punishment that they might doe what they list and make the Gospel a covert for all their wickednesse who are like to them in the second Psalme that would not beare the yoake of Government So much for the use and necessity of Censures What is the doctrine of them especially delivered In the 18 chapter of Saint Matthew from the 15 verse to the 20. where both their institution and ratification is laid downe For first our Saviour declareth the degrees of the censures ordained for such as are called brethren which are generally corrections according to the greatnesse of the offences and then treateth of their power and authority What is to be observed in the degrees of the censures That the censures be according to the offences as if the offence be private the censure thereof must be private wherein the censurer is to deale circumspectly 1. That he know the offence 2. That he admonish the offender secretly 3. That he do it in love convincing his offence so to be by the Word of God What further duty is required of us in this case 1. That we runne not to others to slander the offenders which Moses forbiddeth Levit. 19. 16. 2. Not to keep the injury in minde of purpose afterwards to revenge it 3. Not to deale roughly with one under pretence of seeking the glory of God 4. Not to despise the offender but by all means to seek his amendment Who are to be admonished openly in the Church Those that sin openly What if they will not amend by admonitionâ— Then they are by suspension to be barred for a time from some exercises of Religion and if by that they will not amend then they are by excommunication to be cut
That the breaches of all the Commandements concurred in Adam and Eves sinne 134 The effects of the fall 136 Sin guiltinesse punishment Of our first Parents nakednesse 137 Of their hiding themselves Of sinne Why all Adams posterity are partakers of his sinne and misery 142 What sinne is 143 Imputed sinne 144 Inherent sinne Originall sinne The propagation of originall sinne 145 The minde corrupted The corruption of the memory The corruption of the will 147 The corruption of affections The corruption of the conscience Of the corruption of the body Actuall sinne Of the sin against the Holy Ghost 151 The divers differences of actuall sinne 152 Guilt of sinne 153 Punishment of sinne Of Gods covenants of man 157 Of the covenant of grace 158 The differences between the covenant of works and the covenant of grace 159 Wherein they agree Of Jesus the Mediator of this covenant 160 The foundation of it Of the person of Christ. Of the natures of Christ Divine Humane Of the divine nature of Christ Why it was necessary that Christ should be God 161 Of the humane nature of Christ. 162 Why it was necessary that Christ should be man 164 Of the union of the two natures of Christ. 165 Of Christs Office Mediatorship 166 That here is but one Mediator Of his names Iesus Christ. 167 Of Christs Priest-hood 168 The Popish Priest-hood overthrowne 169 Of Christs satisfaction 170 Of Christs sufferings 171 Of Christs sufferings in his soule 172 Of Christs sufferings in his body Uses of Christs passion 174 Of Christs buriall His descending into hell Christs righteousnesse in fulfilling the Law Christs originall righteousnesse 175 Christs actuall holinesse Of the intercession of Christ. 176 Of the Propheticall office of Christ. 177 Of the Kingly office of Christ. 179 Of Christs humiliation 183 Of Christs exaltation Of the Resurrection of Christ. Of Christs ascension 184 Of the third degree of Christs exaltation his sitting at the right hand of God 185 The state of the godly in Christ. 186 Of the Church of Christ. 187 The Catholick Church The property and office of the head of the Church The Church triumphant 188 Of the Church militant Prerogatives of the members of the Catholike Church 190 What Sanctification is What Redemption is Of our union and communion with Christ. 192 Communion of Saints The benefit of our Communion with Christ. 193 Justification Glorification Of Justification What Justification is Vses arising from the Doctrine of Justification 195. Of Faith 196 The various acception of Faith The divers kindes of Faith 197 Historicall faith Temporary faith Miraculous faith Justifying faith The Popish implicite faith 198 That the whole soule is the seat of faith What reconciliation is 200 What adoption is 201 The benefits of adoption Sanctification 202 The differences between justification and sanctification The differences between the Law and the Gospell 203 The Morall Law the rule of sanctification Ceremoniall Law 204 Judiciall Law The Morall Law The end and use of the Law 205 1. Knowledge of the Law required Rules to be observed for the Interpretation of the Law 1. Rule the Law is spirituall 2. Rule the Law is perfect 206 3. Rule in every commandement there is a Metaphor or Synecdoche 1. Branch of the third rule 2. Branch 3. Branch Why the Commandements are propounded in the second person 207 Good company required Why the Commandements are propounded negatively 208 The division of the Decalogue The summe of the 1. table The summe of the 2. table 209 The division of the 1. table 211 The Preface of the Commandements 212 How the reason of the 1. Commandement belongeth to us 213 The fift Commandement The scope and meaning of this Commandement 214 What is forbidden and required in this first Commandement The severall branches of the first Commandement What it is to have a God 125 Of the knowledge of God Opposites to the knowledge of God Ignorance of God Affiance in God 216 Patience Hope Love of God Thankfulnesse 217 Feare of God Reverence 218 Humility Pride Sorrow Joy Vnity in Religion 219 What it is to have other Gods Sinfull confidence 220 Inordinate love Sinfull feare Sinfull joy and sorrow The third branch of this Commandement True Religion How we must come to the true Religion Helpes inabling us to obey this Commandement 221 Meanes of the knowledge of God Hindrances Meanes of ignorance here forbidden What is enjoyned in the three following Commandements The second Commandement 222 The scope and meaning of the second Commandement What is here forbidden What is meant by making of Images The speciall branches of the second Commandement 223 Of Prayer 224 Of Fasts Of Vowes 225 The manner of Gods worship Of Preparation Of the disposition in the action What is required after the action 226 Ecclesiasticall Ceremonies Of bodily gestures Of the abuse of Gods Ordinances Defects respecting the inward Worship 227 Defects in outward Worship 228 Helps in performing Gods pure worship The second maine branch of the second Commandement 229 What is forbidden concerning Images 230 That it is unlawfull to make the Image of God 231 That it is unlawfull to make the Image of Christ. What is meant by worshipping Images 232 Of countenancing Idolatrie 233 Reasons to back this Commandement taken from Gods Titles Jealous God Reasons drawne from the works of God 234 The first reason The second reason 235 The third Commandement 236 The summe of the third Commandement What is meant by the Name of God What is meant by the word In vaine 237 What is forbidden in the third Commandement What is required in the third Commandement The particular duties required in the third Commandement The duties repugnant 238 The right use of Oathes What persons may lawfully take an Oath 239 The speciall abuses of an oath How Gods Name is taken in vaine in regard of his properties How in respect of his Works 240 How in respect of his Word Of the helpes and hindrances 241 The reason annexed to the third Commandement The fourth Commandement The meaning of the fourth Commandement 242 What need there is of one day in seven to serve God That the Sabbath day is not ceremoniall Of the change of the seventh day to the first and the reason thereof 243 The time of the Sabbath and when it beginneth 244 What is meant by the word Remember 245 Of the preparation of the Sabbath The parts of the fourth Commandement 246 What workes ought to be declined What rest required in the fourth Commandement 247 The speciall breaches opposite to an holy rest To whom this Commandement is chiefly directed 289 The second part of this Commandement which is the sanctifying of the rest The exercises and duties required on the Sabbath Prayer with the Congregation 250 Hearing the Word Receiving the Sacraments Private duties of the Sabbath Of the evening preparation 251 The first duties of the morning Of the publick duties of the Sabbath 252 What is to bee done after the publick Ministery Sins to be
Contracts between Magistrates and people Of Contracts between Ministers people Of Workmasters and hirelings and their duties to one another Of things deposited and committed to trust The duty of Executors Of persons committed to trust Of just possession of goods and what is required unto it Of Restitution and what is to be considered in it Of the right use and fruition of goods Of parsimony and frugality Of tenacity miserlinesse Profusion and Prodigality Of Liberality Of lending Of Free-giving The ninth Commandement The scope or end The occasion of this Commandement The chiefe sin here forbidden The Negative part The Affirmative part The summe of the duties here required Of Truth Truth must be professed and how Opposites to truth 1. Lying Reasons to disswade from lying Three sorts of Lyes Vices opposite to freedom of speech Opposites to simplicity of speaking truth Means of preserving truth Profitable speech Curtesie and affability Seasonable silence Opposites to profitable speech 1. Vnprofitable 2. Hurtfull speech 3. Rotten speech Fame and good name Publick Testimonies Rash Iudgment Perverse Iudgment The duties of the Plaintiffe and the vices opposite hereunto The vices of the Defendant The duties of Lawyers and the opposite vices The duty of witnesses False testimony in the publick Ministery of the word Flattery Evill speaking Whispering Obtrectation Conserving of our own good name The meanes of getting a good name A true testimony of our selves The opposites to the profession of truth concerning our selves Arrogancy and boasting Confession of sinne The 10. commandement The end of this Commandement The occasion of this Commandement Two sorts of concupiscence Lawfull concupiscence Vnlawful concupiscence and the kindes thereof The growth of sinne The parts of this Commandement and 1. the negative Originall concupiscence That originall concupiscence is sinne Actuall Concupiscence Evill thoughts Evill thoughts injected by Satan Evill thoughts arising from naturall corruption The speciall kinde of conpiscence here forbidden What is meant by our neighbours house Neighbours wife Our neighbors servant His Oxe and Asse The affirmative part The meanes enabling us to obey this commandement The impossibility of keeping this Commandement Repentance new obedience Repentance what it is When repentance is to be exercised Of the spirituall warfare Of the spirituall Armour Of our first enemy Satan 2. Enemy the World Third enemy our flesh New obedience Of good works in generall and of the Properties of them That there is no merit in good works Wherein our good works faile Why God rewardeth our works The ends of good works Of speciall good works required Of prayer what it is The necessity of prayer A more full description of prayer What is required that prayer may be holy That we must pray to God alone That we must pray only in the mediation of Christ. For whom we must pray The parts of Prayer Of Petition The meanes of obtaining the gift of prayer Motives to prayer Hinderances of Prayer The subject of our requests Prayer for others Of thanksgiving In what thanksgiving consisteth Why thanksgiving is required The properties of praise The meanes of thanks-giving Motives to thanksgiving Signes of thankfulnesse Of the Lords Prayer Of the pâ—eâ—ace Our Father Which art in heaven The parts of the Lords Prayer 6. Petitions in the Lords Prayer 1. Petition What is meant by Name What is meant by hallowed What we ask in this petition What graces we here pray for What things we here pray against The second Petition What is meant by Kingdome What is meant by comming The particulars here prayed for respecting the kingdome of grace 2. Respecting the kingdome of glory The third Petition The three last Petitions The fourth Petition What meant by Bread What meant by Give Give us This day Out Daily What we beg in this Petition The fifth Petition What is meant by debts What we aske of God in this fifth petition The reason of the petition The sixt Petition The summe of the sixt Petition Of the temptations and the cauâ—es why we must pray against them How God tempteth us Deliver us from evill What is meant by it What is meant by evill What things we paray for in the sixt Petition Conclusion of the Lords Prayer What is meant by Kingdome What is meant by Power What is meant by Glory What meant by Thine What meant by for ever What is meant by Amen Whether lawfull to use any other forme of Prayer What publick Prayer is What private Prayer is What ordinary prayer is What extraordinary prayer is Circumstances of prayer 1. Gesture Of the place of prayer Of the time of prayer Of Fasting What an holy Fast is Of the time of Fasting Of the kindes of Fasting Of publick Fast. Of private Fast. Who are to fast Of the parts of a Christian fast Of a holy feast Of the time of feasting In what an holy feast consisteth Of Vowes Gen. 28 20. Iudg. 11. 30. 31. 1 Sam. 1. 11. Who are to vow What is to be vowed The duty of those that have vowed Of Almes a 2 Cor. 9 7. Who are to give Almes a 1 Iohn 3. 17. b Luke 21. 2 3. c 1. Tim. 6. 17. d Eph. 4. 28. e 2 Cor. 8. 2. 14. a â— Sam. 25. 3. b Mat. 12. 7. a Neh 8. 10. b Luke 19. 8. How much must be given c 2 Cor. 9. 6. Gal. 6. 7. Prov. 11. 25. d Luke 3. 11. 1 Cor. 16. 2. e 2 Cor. 8. 13. f Acts 20. 25. g 2 Cor. 8. 1 2. 9 Luke 12. 35. h Act. 4. 34 35 with Acts 5. 4. i 1 Tim. 5. 8. k 2 Cor. 9. 12. Iob 31. 17 18 c. Iam. 2. 15 16. To whom alms must be given l Matth. 5. 41. Rom. 12. 20. m Luke 10. 33 with Ioh. 4. 9. n Psal. 41. 1. o Deut. 15 7. 11 Lev. 25. 35. p Luke 7. 5. q 2 King 6. 1. c. 2 Chro 34. 22. r Ioh. 5. 2 3. 9 s 2 Thes. 3. 10 11 12. 1 Tim. 5. 8. Mat. 15. 5 6. t Deut. 15. 7. What order must be observed in giving u Gal 6. 10. x 1 Kings 17. 13. y 1 Cor. 16. 2. z Luke 21. 1. Iob 31. 16. Prov. 3. 28. With what affections almes must be given a Deut. 15. 8. Mat. 5. 42. b Luke 6. 36. Psal. 37. 26. c Exod. 22. 25. d Neh. 5. 11. e Luke 6 35. f Prov. 1. 26. g Nehem. 5. 18. The fruits of Almes-deeds 2 Chro. 2â— 14. Of Vocation Externall Internall Meanes of Vocation Inward Outward Inward The Spirit of God Of the Church visible Rev. 12. 14. The infallible marks of a true visible Church Whether the Curch may erre In what cases we may separate from a corrupt Church Of the enemies of the Church Of the Governours of the Church Things proper to the visible Church The Word Sacraments Censures Of the Word 1 Chro. 17. 7. Acts 2. 40 41. 11. 20. 1 Cor. 4. 13. Iohn 17. 10. Ephes. 1. 23. Rom 3. 19. 7. 9 10.