all That it is like vnto the first table which is that according to our measure of profiting in the first Table men profit also in this In which respect the Prophets and Apostles doe commonly trie the sinceritie and vprightnesse of profiting vnder the first Table by the forwardnesse in the second What is further common to all That out of our loue to our neighbour wee draw all our duties to all men reaching them euen to the wicked so farre forth as we hinder not Gods glorie nor some great dutie to other especially the household of faith May not that which seemes our dutie to man hinder the honour of God Sometime it may so fall out that that which men require and that commonly of right may not be giuen as Rahab being subiect to the King of Iericho should haue failed in her dutie if she had sent the spies at the Kings commandement shee preferring the obedience she owed to God before the dutie she owed to man In regard whereof also Ionathan reuealed his fathers counsell vnto Dauid preferring the greater dutie before the lesser So we owing a greater dutie to our Countrie then to our naturall kindred must rather refuse to relieue them if they bee Traitors then to suffer any hurt to come to our Countrie But what if two haue need of that which I can bestow but vpon one only I must make choice of those that bee of the household of faith before others and of my kinsmen before strangers So much of the generall How are these sixe diuided Into such as come vnto consent and further and such as come not to consent What Commandements come to consent and further The first fiue of this second Table How are they diuided Into those that concerne speciall duties to speciall persons and those that concerne general duties to al. What Commandements concerne speciall duties The first of the second Table What is the summe of the Commandement All speciall duties to man in regard of his and our speciall calling How many sorts of persons are here to be considered Two vnequall and equall Who are vnequall Superiours and inferiors What are superiours They are such as by Gods ordinance haue preeminence and are termed by the name of Parents Why are all superiours called by the name of parents For that the name of parents being a most sweete name men might thereby be allured the rather to the duties they owe whether they bee duties that are to bee performed to them or which they should performe What else For that the same at the first and in the beginning of the world were both Parents Magistrates Pastors Scholemasters c. How doth this agree with the Commandement of Christ that we should call no man father or master vpon earth The answere is that our Sauiour meaneth onely to restraine the ambitious titles of the Pharisies in those daies which desired not onely so to bee called but that men should rest in their authority alone What is the honour due to superiours of all sorts Reuerence of the mind declared by some ciuill submission as of rising before them and of giuing them the honour of speaking first Is there no dutie of superiors towards their inferiors Yes that they carrie themselues so as they may be worthie the honour is giuen them How many sorts of superiors are there Two without authority and with authority Who are superiors without authority Such as God hath by nature or by supereminent gifts lifted aboue vs as the elder before the yonger the skilfull before him that hath lesse skill VVhat is our dutie towards such First to acknowledge the things wherein God hath preferred them vnto vs. Secondly to make our benefit of them so farre as our calling will suffer VVhat is the dutie of them that are elders in yeeres By graue and wise cariage of themselues to procure reuerence vnto themselues VVhat followeth thereof That of the one side they auoid lightnesse and variablenesse of the other sowernesse and austerity VVhat is the dutie of such as are superiors in knowledge and skill To vse their skill so as others may be benefited by them Who are the superiors with authority Such as by office haue charge ouer others What are the inferiors Such as be committed vnto their charge What generall dutie is there betweene the superiors and inferiors of this sort 1. Tim. 2.1 Psal 20. 21. Gen. 24 1â— Psal 3.9 25.22 and 28.9 To pray more especially one for another What is required of the inferiors Two things subiection and obedience What is subiection An humble and ready mind of submitting themselues to the gouernment which is set ouer them in acknowledging the necessity of their power in gouerning them Rom. 13.1 Tit. 3.1 1. Tim. 6.1 What is obedience A voluntarie and heartie doing of that which the superiors commande or patient suffering of that they shall afflict them in Ephes 6.5.6.7 1. Pet. 2.19.20 albeit it should bee either without iust cause or more excessiuely then the cause requireth Is there no restraint of this obedience None sauing that which we owe vnto God in regard whereof our obedience to them must bee in the Lord Ephes 6.1 and 5.24 1. Sam. 22.17 that is onely in lawfull things otherwise we are with reuerence to refuse and alledge our duty vnto God for our warrant So much of inferiors in generall What is the dutie of superiors Prudently to gouerne such as are committed vnto them not as Tyrants but as those which haue a Gouernour aboue them to whom they shall giue an account and as those which rule ouer them which are partakers of the same glory themselues looke for In what things doth this consist In two direction and recompence or reward Wherein consisteth direction In word and in worke What must be done by word They must bee instructed and commanded in the things which pertaine to God and to their speciall callings Must euery superior in authority bee carefull for the instruction of his vnderlings in the things of God Yes verily and herein God hath declared his singular care of the euerlasting good of men who hath therefore commended the care of Religion to so many to the end they might be so much more assuredly kept in the feare of God What is direction in worke Good example of life whereby we are to goe before them Hitherto of Direction What is Recompence It is either a cheerefull reward for well doing or a iust chastisement for euill which both should bee answerable to the deed done How many kinds of inferiors are there Two priuate and publike and consequently so many superiors VVhat is the dutie of inferiors in priuate Gen. 39.2.3.4 According to their places and gifts to performe that which is commanded by the gouernors thereof for the good of the houshold VVhat is the dutie of the superiors in the houshold Prou. 27.23.24.25 Prou. 31.15 Gen. 18.6.7.8 1. Tim. 5.8 Prouision of food and raiment both
sufficient and agreeable to euery ones estate after familiarly to teach them and to goe before them in prayer accordingly VVho are the gouernors in the houshold Ephes 5. and 6. Col. 3. and 4. First the husband in regard of the wife then the parents in regard of their children and lastly the master in regard of his seruants VVhat is the dutie of the seruant in regard of his master With care and faithfulnesse as in the presence of God Gen. 24.10.11 c. Ephes 6.5.6.7 to bestow himselfe wholly the times appointed in his masters businesse VVhat is the masters dutie Deut. 24.14 15.13.14 To recompence his seruice according as the Lord hath blessed him by his labour VVhat are the common duties to the husband and wife Ephes 5.25 Mutuall loue one to another declared by mutuall helpe due beneuolēce yet so as the word presseth loue at the husbands hands more then at the wiues because men are commonly most short of that dutie VVhat is the wiues dutie to her husband Ephes 5.22 First subiection in a more gentle kind then others for albeit it be made heauier then it was from the beginning through her transgression yet that yoke is easier then any other subiections and from subiection obedience wherein wiues are oft short as the husband in loue Secondly 1. Cor. 11.7 she must represent his godly and commendable image in all her behauiour that in her a man may see the wisedome and vprightnesse of her husband Thirdly she must be a helper vnto him Gen. 2. 1. Tim. 3.11 by sauing that which he bringeth in VVhat is the husbands dutie to his wife In an entire loue vnto her Ephes 5. to defend her from all euill as he would cherish his owne flesh as Christ doth his Church VVhat is the dutie of children to their parents It is either generall or speciall VVhat is generall So to carrie themselues both in their parents tuition and after they are departed from them Prou. 10.1 and 17.25 32.28 as they may cause their parents in their good bringing vp to be commended VVhat is the speciall dutie That they ought not so much as attempt to bestow themselues in mariage without their parents cōsent Gen. 24. Iudg. 14.1 Gen. 21.21 and 27.46 28.9 1. Cor. 7.36.37.38 VVhat reason haue you to persuade children vnto this dutie That seeing their parents haue taken such great paines and trauell in bringing them vp they should reape some fruits of their labours in bestowing of them beside that they giue them this honour of esteeming them better able to prouide for their mariage Is this dutie required onely of children to their naturall parents that begat them No it is also required of children to their vncles and ants Hest 2. or to any other vnder whom they are and that be in stead of parents when parents are dead What is the second dutie of children to their parents 1. Tim. 5. That if their parents should want any thing wherwith God hath blessed them they should be readie to releeue them So much of the duties of children to their parents What are those of parents towards their children They are either common to both parents or particular to either of them What are the common duties of both parents Prou. 20.11 22.6 Gen. 4.2 They must marke the wits and inclinations of their children and their owne ability and so applie them in good time accordingly What is the second common dutie 2. Cor. 12.14 To lay vp and prouide somewhat for their children especially as they haue receiued of their ancestors that they leaue the same to their posterity What speciall dutie is there of the parents to the eldest sonne Gen. 49.3.4 That sith the Lord hath honoured him with that dignitie as to be their strength hee should also bee honoured of them at the least with a double portion as of the rest of the brethren with honour yet so as hee fall not from his honour by some horrible sinne So much of the common duties to both What is required of the father especially Gen. 35.18 Luk. 1.62.63 To giue the name vnto the child For notwithstanding that the mothers haue sometimes giuen the names yet that hath beene by permission of the fathers VVhat speciall dutie is laid vpon the mother To nurse the child if shee be able Gen. 21.7 1. Sam. 2. 1. Tim. 5.10 1. Tim. 2.15 Lam. 4.3.4 2. Sam. 24.17 Matth. 11.2 1. Thes 2.7.8 and 11. Hitherto of superiors in priuate What are they in publicke They are such as procure the common good of those of whom they haue receiued the charge and which forgetting themselues and their owne priuate good so often as need shal require procure the good of those which are vnder them VVhat is the dutie of their inferiors To minister charges Rom. 13. 1. Tim. 5.17.18 1. Cor. 9.4.5.6.7.8.9.10 13. and other things necessary for the execution of their offices and to their power to defend them in the same Of how many sorts are those superiours They are also of two sorts 2. King 2.3 1. Tim. 2. 1. Pet. 4.13.14 one are as it were diuine creatures called the Ministers of the Church the other are called humane creatures VVhy call you the other humane creatures Because notwithstanding they are appointed of God and such as without them neither Church nor Common-wealth can stand yet are not their kinds and number and order so appointed of God but that men may make moe or fewer of greater authority or lesse according as the occasions of places times or as the disposition of peoples doe require What are the duties of the superiors in the Common-wealth They are twofold First 1. Tim. 2.1.2 in respect of Gods matters Secondly in regard of ciuill affaires VVhat is the speciall dutie of the ciuill Magistrate in Gods matters To see that true Religion bee maintained by the example of Ezechiah Iosiah and other good Kings to see good ordinances for Religion grounded vpon the word of God duely practised that so God may be truely serued and glorified and the Churches committed to their gouernment may vnder them leade a quiet and a peaceable life in all godlines and honestie 1. Tim. 2.2 VVhat is the Magistrate specially to performe in respect of mens matters 1. Tim. 2.1 Dan. 4.7.8.9 Rom. 13.4.5 Hee must looke to the peace of the Common-wealth where he dwelleth and that iustice therin be duely executed that euery man may enioy his owne Psa 72. That the good may be cherished euil doers punished Rom. 13.3.4 And hee that neglecteth the former duety to God shall neuer performe his latter duety how politicke soeuer he seeme to be So much of vnequals VVhat is required of equals Philip. 2. First to liue together sociablie and comfortablie and not to exalt themselues aboue their fellowes but to goe one before another in giuing honour So much of the
and driueth vs to seeke for a mediatour which is Christ alone figured in the mediation of Moses If the promise of grace take away sinne and the Law increase sinne if it take away the conscience of sinne and this doth cause a conscience and remorse of sinne it seemeth that the Law is contrarie to the promise of grace Not a whit for the Law would also take away sin and the conscience of sinne if any man were able perfectly to performe it so that the Law causeth no sinne of it selfe but by reason of our corruption and is a furtherance to the saluation that is by grace Tell vs then how the Law serueth to the helping forward to the iustification which is by the free grace of God The Law shutteth all men and all that is of man vnder sinne not to this end that they should perish but contrariwise that they might be saued that beleeue Make that more plaine The Apostle compareth the Law to a Iustice of Peace or a Sergeant which arresteth such as transgresse against it and laieth them in prison not that they should perish with hunger cold or stinch of the prison but that when they feele their miserie and that of themselues and their workes they cannot get out of it they should flie to the free pardon and grace of the Prince And therefore not to be contrarie to the promise of grace but to helpe towards the obtaining of it How is this further cleered The Apostle compareth the Law to a garrison which is set in a towne to keepe men in seruitude which haue not subiectly mindes to their Prince to the end that comming to a iust and dutifull obedience they may be freed from the terror and seruitude of the garrison How else It is compared to a Tutor or Guardian which keepeth the child vnder age straightly whereby he hath a delight to come out of his nonage and to enioy the libertie of a sonne for so by the terror of the Law we are stirred to seeke after Christ VVhat other qualitie hath it of an Vsher As an Vsher directeth the steps of the child and instructeth him so the Law after it hath brought vs to Christ directeth vs in the way we haue to walke so that it hath two notable and worthie effects one to chase vs vnto Christ and the other to teach vs how to walke when we are come vnto him VVhat further vse hath the Law in the regenerate It hath three vses in the regenerate first as a light it directeth Secondly as a prick it inciteth because God commandeth them Thirdly it frameth to humilitie whiles by it we vnderstand we are farre from fulfilling of it ROM chap. 2. vers 14 15. 14 For when the Gentiles which haue not the Law doe by nature the things conteined in the Lawe they hauing not the Lawe are a Law vnto themselues 15 Which shew the effect of the Law written in their hearts their conscience also bearing witnes and their thoughts accusing one another or excusing AFter the doctrine of the creation and gouernment what followeth The treatise of the Law VVhat Law The Morall law VVhy so Because it was before the Gospell for it was giuen to Adam in his integritie when the promise of grace was hidden in God Must it therefore be first in vse Yea verely touching the former dutie or vertue of the Law which is to shew vs our dutie and the sinne and the punishment thereof VVhy is it said that the Law was not before Moses That is to be vnderstoood of the written Law in the table of stones by the finger of God but that law was written in the beginning in the heart of Adam and Eue. VVhat is the Law It is a doctrine commanding the perfection of godlinesse and righteousnesse and being handled in euery booke of the Scripture it is summarily contriued first into ten words or ten commandements and then into two which comprehend the whole summe of the Law which are now to be spoken of VVhat are the rules that serue for further profiting vnder the Law The first rule is that we haue the true knowledge and right vnderstanding of the Law without the which it is vnpossible to reape any of the former fruites For how can a man acknowledge the breach of that law which he knoweth not or how can he serue him in the endeuour of performance of it vnlesse he vnderstand his Masters will VVhat is the second That the Law is spirituall reaching to the soule and all the powers thereof Declare this second rule more at large The Law chargeth the vnderstanding to know euery dutie euen all the will of God It chargeth the iudgement to discerne betweene good and euill betweene two good things which is the better It chargeth the memorie to retaine it chargeth the will to chuse the better and leaue the worse it chargeth the affections to loue things to be loued and to hate things to be hated Doth the Law require these alike of all No but according to the sex growth in age difference of calling as more of a man then of a woman of a yong man then of a childe of a publike person then of a priuate man What is the third rule That the Law is perfect not onely charging the soule but also the whole soule not only to know discerne retaine will and follow good but to doe the same perfectly So in condemning euill it condemneth all euill and in commanding good it commandeth all good What is the fourth rule When the Law forbiddeth or commandeth any thing it forbiddeth and commandeth all meanes thereunto What is the fifth rule Whatsoeuer the Law commands it forbids the contrarie and whatsoeuer it forbids it commandeth the contrarie Why is euery commandement set foorth vnto vs by the second person of the singular number rather then by you or no man or euery man That euery particular man may know that God speaketh vnto him What gather you of that That God wisely preuenteth that commō speech that which is spoken to all men is spoken vnto none As it is the manner of men who can confesse that God is mercifull and righteous and yet doe shift the matter to the generall as if it did nothing belong vnto them So much of the generall rules that belong to the commandements Of how many sorts are the duties of the Law Of two of our duties to God and of those to our neighbour What are those towards God Of his worship and therefore to be preferred before the other towards our neighbour How may that further be shewed By the punishments for the breaches of the first table are more seuerely punished then the breaches of the second As he that reuileth the Magistrate shal beare his sinne but he that blasphemeth God shall be stoned to death What gather you of this The craftie practises of the Papists who make men beleeue that chiefe godlinesse doth consist in the workes of the second table as in charitie