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.
for a certaine time onely or for ever What is that which is onely for a certaine time It is either a liberall alienation of the use onely of a thing for a certaine time or of the dominion also and that freely without any expectation of recompence For both these ought to be liberall respecting onely the profit of the receiver and secondly just to which is required that that which is lent bee his own who lendeth it and fit for his use who borroweth it And this duty is commended Psalme 112. 5. and commanded Deut. 15. 7. 8 Matth. 5. 42. Luke 6. 35. What is that alienation which is for ever It is free giving when as goods are alienated from the true owner unto another liberally and without expectation of any recompence 2 Cor. 9. 7. Acts 20. 35. What is further required to it That it be not only free but also just giving that only which is a mans owne and not anothers which were no better then theft As when a man by lavish giving defraudeth his children of their inheritance or giveth his goods or lands from his daughters to strangers or remote kindred of his name because he hath no sonnes to continue it Secondly That we make good choice of those upon whom we confer benefits either for their worth or indigency but especially we must give and doe good to those who are of the houshold of faith Gal. 6. 10. What are the uses unto which we must freely contribute They are either publick or private and the publick are either civill or Ecclesiasticall What are the Civill When as we freely give our goods for the service preservation and benefit of the Common-wealth both in the time of peace and warre To which uses we must give freely to the uttermost of our ability yea even above it when the necessity of the State requireth it seeing the good of the whole body must be preferred before the good of any particular member 2 Sam. 17. 27 28 29. What are the Ecclesiasticall When as we give freely for the maintenance of the Ministery and means of Gods Worship tending to the salvation of our soules To which uses we must give so much the more cheerefully as the soule is to be preferred before the body or outward estate Luke 10. and last Prov. 3. 9. An example whereof we have in the Israelites Exod. 36. 5 6. 1 Chron. 29. 9. And if they were so free and liberall in giving towards the building of the Tabernacle and Temple how much more should we towards the building of Gods spirituall Houses and Temples for the Holy-Ghost What are the private uses For the benefit and reliefe of private men whose necessity doth require it of us according to our abilities and these are those Almes-deeds and other works of mercy unto which the Apostle exhorteth Heb. 13. 16. And are partly fruits of mercy and partly of brotherly love and Christian charity of which we shall have occasion to speake afterwards Hitherto you have spoken of the duties respecting our owne and Neighbours person both in regard of life in the sixth and of chastity in the seventh as also our owne and their gods in the eighth Now what is the ninth Commandement Thou shalt not beare false witnesse against thy neighbour What is the maine scope and end at which God aymeth in this Commandement The conservation of truth amongst men and of our owne and Neighbours fame and good name Why doth God so much regard truth Because it is most deare unto him for he is the God of truth Deut. 32. 4. Psal. 31. 5. yea truth it selfe John 14. 6. Therefore Christ came into the world that he might beare witnesse unto the truth John 18. 37. and by speaking the truth God is glorified Josh. 7. 19. Why doth he respect so much our fame and good name Because it is his owne good gift and therefore he taketh care to preserve that unto us which himself hath given What was the occasion of this commandement First our naturall corruption which maketh us prone to lying Psal. 58. 3. Rom. 3. 4. as appeareth hereby in that we no sooner speak then lye and not onely for advantage but without any cause out of meer vanity Secondly out of a naturall disposition men are ready to trespasse against the fame and good name of others and this ariseth out of meere envie and pride which maketh us ready to abase others to advance our selves And these corruptions God opposeth in this commandement What is the thing that is here chiefly forbidden That we should not in legall proceedings and Courts of justice give a false testimony concerning our neighbours as appeareth by the words expresly used Thou shalt not answere a false testimony concerning thy neighbour which imply a precedent question or examination unlesse we will say that answering is here used for speaking or saying as it is often times Matth. 11. 25. Luk. 14. 3 5. Matth. 28. 5. and then the meaning is that we must not give a false testimony of our neighbour either publikely or privately whether it be with or against him or if we had rather take it of legall testimonies in Courts of justice then by a synecdoche we must under this one kinde understand all other kindes of false testimonies but this is here named as the chiefe and of all the rest most hurtfull and pernicious to comprehend under it all the rest as it is in the other commandements What then is the negative part of this commandement It generally forbiddeth all false vaine and offensive speeches concerning our neighbour whether it be for or against him whether in judgement or out of judgement although principally here are forbidden all false testimonies which tend to the prejudice of the fame or state of our neighbours or more briefly it forbiddeth all falsity and untruth especially that which is prejudiciall to our neighbour in any respect or to our selves What doth the affirmative part require Two things the conservation of the truth and of our own and neighbours good name with all duties of the tongue homogeneall and of the same nature and kind with all helps and meanes tending hereunto Why are our words and speeches so much to be regarded seeing they are but winde as is commonly supposed Great care is to be had of our speech seeing it is an excellent faculty peculiar to man and being a speciall gift of God it must not be abused to Gods dishonour and our owne destruction Neither are words slightly to be regarded seeing we must give account of every idle word and by our words we shall be justified or condemned Matth. 12. 37. And the wise man telleth us that death and life are in the power of the tongue Pro. 18. 21. and that a wholesome tongue is a tree of life whereas an evill tongue is an unruly evill and full of deadly poison James 3. 8. which if we doe not subdue and rule whatsoever
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
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
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
as our callings and meanes will suffer to preserve his goods and as occasion serveth helpe to encrease them by all lawfull courses Eph. 4. 28. and honest dealing Tit. 2. 10. What is the end of this Commandement It is divers First in respect of God that the goods which he hath bestowed on us should be conserved and imploied to those uses for which he hath intrusted them unto us and principally to the setting forth of his glory who gave them Secondly in respect of the Church for whatsoever is given unto any member thereof whether it be either spirituall or externall good it is given for the common benefit of the whole body And therefore he that taketh away the goods of any member or refuseth to imploy for the common profit what he hath hee neglecteth this communion and consequently sinneth against this Commandement Thirdly in respect of the Common-wealth for the preservation whereof justice is required in giving unto every one that which is his owne which being neglected great Kingdomes are great Theeveries Lastly in respect of every singular person that every man may freely and quietly enjoy those his goods which God hath given him What was the occasion of this Commandement It was that covetousnesse which naturally adhereth unto us whereof it commeth to passe that we are not contented with our estate means but lust and long after other mens and use all our endeavours to compasse them whether it be by right or wrong And from hence arise injuries oppressions thefts and robberies By which meanes what is gotten doth naturally more delight and please us then that we get in our lawfull callings Prov. 9. 17. 20. 17. What are the words of this eighth Commandement Thou shalt not steale Exod. 20. 15. What is here forbidden Theft in all the kindes thereof What is theft It is the fraudulent imbezeling or taking away of those goods which belong to another man without the knowledge or against the will of the owner or the unjust detaining of it from him when wee know that in right it belongeth unto him What things are chiefely to be here considered Two First the Objects about which it is chiefely exercised and secondly the Vertues and Vices commanded and forbidden What are the Objects Our owne and our neighbours goods or as they commonly speake meum tuum mine and thine For whereas he forbiddeth theft and commandeth beneficence he implieth and requireth that there should bee distinct proprieties and possessions for otherwise there could bee no theft nor exercise of bounty and beneficence for a man cannot steale but that which is anothers nor give but that which is his owne What are the Vertues commanded and the Vices forbidden in this Commandement The Apostle hath comprised all in a briefe summe Eph 4. 28. Let him that stole steale no more but rather let him labour working with his hands the thing which is good that hee may have to give to him that needeth Of which the Apostle propoundeth himselfe for an example Acts 20. 33 34 35. What then are the parts of this Commandement Two First the negative forbidding all Theft Secondly the affirmative injoyning the just getting and the just and liberal use of our goods What understand you by Stealing or Theft All vices of the same nature and kinde whereby we any wayes hinder or hurt our selves or our neighbours in our goods And as Theft it selfe is here forbidden so also the cause and root of it which is covetousnesse together with the meanes and signes of it and the procuring of it in others As also the contrary vertues hereuuto are required How must we proceed in handling of them From the generalls to the more speciall What degrees are there of the generall duties They are three First to abstaine from all injuries and injustice whereby we hurt or hinder our selves or our neighbour in our owne or his goods Secondly that wee use our best endeavour to preserve by all lawfull meanes both our owne and his Thirdly that we chearfully communicate our goods to the relieving of our neighbours necessities What are the vices opposite hereunto They are three First injuriously to hurt or hinder our selves or neighbours in our goods Secondly to be wanting in any meanes whereby they may bee justly preserved Thirdly to bee wanting to our neighbours in relieving them when their necessities require our helpe for we are not absolute owners of the things which we possesse but Gods Stewards who are enjoyned to imploy his Talents to such uses as he requireth and particularly to the benefit of our fellow-servants Luke 16. 2. Matth. 25. 14 15 19. Luke 19. 13. What is the second generall duty respecting our owne and our neighbours goods That we use our best endeavour to preserve them First our owne For though wee may not set our hearts upon them Psalme 62. 10. yet seeing they are Gods gifts and are to bee imployed for his glory and our owne and neighbours good if we should wilfully or negligently suffer them to perish we should be worse then the unprofitable servant who kept the Talent committed unto him though hee did not increase it Matth. 25. 25. Secondly we must doe our best to conserve our neighbours goods seeing they have not by chance come unto them but by the wise disposing of Gods Providence whose wise dispensation wee resist if by our best endeavour we doe not preserve them for their use And to this end that Law concerning our neighbours Cattell tendeth Deut. 22. 1 2 3. Exod. 23. 4 5. What are the speciall duties here required They are of two sorts the first respect the just getting and possessing the other the right using and imploying of our goods What are the duties which are referred to the former They are either internall or externall What are the internall They are chiefely foure First little or no love and desire of money Secondly selfe-contentednesse Thirdly a lawfull measure of our appetite or moderate concupiscence and desires Fourthly lawfull providence without carking care or a laudable study and endeavour in getting of goods What doe you meane by little or no love of money When wee done not set our hearts upon riches and worldly wealth Psalme 62. 10. But first seek Gods Kingdome and righteousnesse Matth. 6. 33. What is opposite hereunto Love of money that is when wee set our hearts upon riches and worldly things which should be devoted unto and fixed upon God By what Arguments may we be disswaded from this vice By divers especially these that follow First because it is a foolish vice seeing riches to those that immoderately love them are not onely vaine but also hurtfull and pernicious Hab. 2. 6. 1 Tim. 6. 9. Secondly because it is unseemly for we are Pilgrims in this world and Citizens of Heaven and therefore we should not set our hearts and affections on earthly but on heaveuly things Phil. 3. 20. Col. 3. 1 2. Thirdly
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
just condemned Prov. 17. 15. which for the most part hapneth because the Iudge is corrupted with bribes or accepteth persons both which are forbidden and condemned Deut. 16. 18 19. Exod. 23. 8. Prov. 24. 23 24. 28 21. Lev. 19. 15. Deut. 1. 16 17. What must Iudges doe to avoid this They must ever remember that in the Seat of Iustice they represent God himselfe and in that regard are called Gods Exod. 22. 28. Psal 82. 1 2. and therefore they must judge as God would if he were present 2 Chron. 19. 6. which if they doe not they must expect that woe threatened Isa. 5. 23. Neither must they protract suites but put as speedy an end unto them as the cause will permit Exod. 18. 17. 23. What is the duty of the Notary That they commit things truly to writing conserve them truly and truly recite them What are the Persons suing and contending in Law They are either the principall or lesse principall The principall are the Plaintiffe and Defendant to both which this common duty belongeth 1. That they doe not contend in Law unlesse in their consciences they are perswaded that their cause is good just yea and necessary also 2. That in pursuing of it they doe not say or doe any thing that is false and unjust What are the vices opposite hereunto First to commence suits out of a love and desire of contention Secondly to produce false instruments writings proofes seales and suborne false witnesses What are the speciall corruptions of the Plaintiffe First to calumniate upon a false or uncertaine ground Deut. 19. 16. So Haman Esth. 3. 8. So Acts 25. 7. Secondly when prevaricating and trifling in the cause they conceale and let passe weighty matters and hainous crimes and insist upon those which are light feigned and impertinent so as they may seem to dally and trifle with their adversary rather then to contend in a legall manner Thirdly when as they fall off and hang back from a just accusation once undertaken What are the speciall sinnes of the Defendant To defend himselfe in a false way which is done in a various manner First by false speaking in denying the fault whereof hee is accused and standeth guilty as it is usuall among us whereas wee should give glory unto God by confessing our sinne Ios. 7. 19. Iob 31. 33. and not by denying the truth to adde sin unto sins Secondly by concealing and hiding the truth which hee ought to confesse Thirdly by answering indirectly and so waving a just accusation So Adam Gen. 3. 12. How else doth the Defendant offend First by making an unjust appeale to protract the suit Secondly by resisting a just sentence which is to resist Gods Ordinance in a lawfull power instituted by him and so to make himselfe liable to damnation Rom. 13. 2. Who are the persons that are lesse principall The Lawyers who plead the cause of the parties and principalls What are their duties First to undertake the defence of such causes onely as in their judgement appeare to be good and just Secondly to defend them in a true and just manner VVhat are the corruptions opposite hereunto First wittingly to undertake the defence of ill and unjust causes wherein they sinne First against God whilst they labour to overturne truth and judgement Eccles. 5. 7. Secondly against their neighbour as First against the Iudge in seeking to corrupt his judgement that hee may passe an unjust sentence Secondly against his Client by incouraging him in a sinfull course if hee prevaile or defrauding him of his money if hee doe not Thirdly against his adversary whom he woundeth either in his body goods or fame Prov. 25. 18. Thirdly against his owne soule first in a sinfull defence of an unjust cause Exod. 23. 1. 2. Chr. 19. 2. Rom. 1. 31. 2. Secondly by setting his tongue to sale to speak lyes for fees Prov. 21. 6. and with their tongue their soules also What other vice doe Lawyers commit by handling of their causes in an evill manner They handle them ill First by lying either for their client or against their adversary in both which they are guilty of a false testimony Secondly by prevarication in betraying the cause of their Client whilst they seeme to defend it and this is the worst kinde of cousenage and theft What is the testimony of the witnesse which this Commandement specially respecteth and what is required unto it Two things First that he be ready and willing to give his testimony when need requireth Secondly that he doe give a true testimony When doth need require it Either when lawfull authority calleth for it or when thereby he can doe his neighbour good Prov. 24. 11. Psal. 82. 4. Prov. 14. 25. What are the vices opposite hereunto First to detract and with-hold a true testimony Secondly to give a false testimony What doe you thinke of this sinne That it is odious abominable to God Pro. 6. 18. and therefore God made choice of this sin as most hainous to comprehend under it also sins of the like kinde as in the other Commandements forbidding murther adultery theft Secondly because he addeth perjurie to his false testimonie Thirdly because he sinneth against the Iudge whom he laboureth to pervert against the Plaintiffe and the Defendant Prov. 25. 18. and most of all against his owne soule as before Prov. 19. 5. 9. 21. 28. Deut. 19. 16. 19. Apoc. 21. 15. 21. 8. You have spoken of publike testimonies in Courts of Justice Now what are those which are given out of Courts They are either open and manifest or else hid and secret What are those that are open and manifest They are either in the publick ministery of the Word or in publick Writings or in Elections How in the publick Ministery He giveth therein a false testimony who preacheth false Doctrine which is repugnant to Gods glory or hindreth mans salvation which God hath appointed to be punished with death Zach. 13. 3. And the same is to be said of those who in their publick writings broach errours or oppose the truth How in elections When those are not preferred that are worthy but those that are unworthy for in elections men testifie their excellency that are chosen before others What are the false testimonies that are hidden and in secret They are either in infamous Libels which by the Civill Law disable a man from giving any testimony or the spreading of false rumours and scandalous reports tending to the disgrace of our neighbours Exod. 23. 1. You have spoken of publike testimonies now what are private tectimonies or the private profession of the truth with charity It is either of the vertues or vices of our neighbours What is the duty which respects the vertues of our neighbours It is willingly to acknowledge and ingenuously to commend the vertues and good parts of our neighbours both absent and present to the glory of God that gave them and the encrease
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
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
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
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
10. Eph. 4. 32. 2. A contentment to see our brother passe and exceed us in any outward or inward gifts or graces with giving of thanks to God for endowing him with such gifts 3. Compassion and fellow-feeling of his good and evill Rom. 12. 15 16. Heb. 13. 3. 4. Humility 5. Meeknesse 6. Patience long-suffering and slownesse to anger Eph. 4. 26. 1 Thes. 5. 14. 7. Easinesse to be reconciled and to forget wrong done unto us Eph. 4. 32. 8. A peaceable minde carefull to preserve and make peace Rom. 12. 18. 1 Thes. 5. 13. Matth. 5. 9. What is required for preservation of peace 1. Care of avoyding offences 2. Construing things in the best sense 1 Cor. 13. 7. 3. Parting sometime with our owne right Gen. 13. 8 9. 4. Passing by offences and patiently suffering of injuries lest they break out into greater mischiefe What are the inward vices here condemned The consenting in heart to doe our neighbour harme with all passions of the minde which are contrary to the love we owe to him What be those evill passions 1. Anger either rash or without cause or passing measure when the cause is just Matth. 5. 21. 22. Eph. 4. 26. 31. 2. Hatred and malice which is a murther in the minde 1 Ioh. 3. 15. 3. Envy whereby one hateth his brother as Cain the murtherer did for some good that is in him Iames 3. 14. Prov. 14. 30. 1 Iohn 3. 12. 4. Grudging and repining against our brother which is a branch of envy 1 Tim. 2. 8. 5. Vnmercifulnesse and want of compassion Rom. 1. 31. Amos 6. 6. 6. Desire of revenge Rom. 12. 19. 7. Crueltie Psal. 5. 6. Gen. 49. 5. 7. 8. Pride which is the mother of all contention Prov. 13. 10. 9. Vncharitable suspitions 1 Cor. 13. 5. 7. 1 Sam. 1. 13 14. yet godly jealousie over another is good if it be for a good cause 10. Frowardnesse and uneasinesse to be intreated Rom. 1. 31. What use are we to make of this That we should kill such affections at the first rising and pray to God against them So much of the inward what of the outward They respect the soule principally or the whole man and the body more specially What duties are required of us for preservation of the soules of our neighbours 1. The ministring of the food of spirituall life Esa. 62. 6. 1 Pet. 5. 2. Acts 20. 28. 2. Giving good counsell and encouraging unto well-doing Hebr. 10. 24 25. 3. Walking without offence which the Magistrate ought to be carefull of in the Common-wealth the Minister in his Church and every one in his calling for the rule of the Apostle reacheth to all Give no offence neither to the Iewes nor to the Gentiles nor to the Church of God 1 Cor. 10. 32. 4. Giving good example and thereby provoking one another to love good works Matth. 5. 16. 2 Cor. 9. 2. Heb. 10. 24. 5. Reproving our brothers sinnes by seasonable admonition Lev. 19. 17. 1 Thes. 5. 14. Psal. 141. 5. 6. Comforting the feeble minde and supporting the weak 1 Thes. 4. 18. 5. 14. What are the contrary vices here condemned 1. When the food of spirituall life is with-holden Prov. 29. 18. Amos 7. 13. which charge specially lyeth upon such Ministers as are ignorant shepheards and cannot or idle and will not feed the flocke committed to their charge or for the most part neglect their own and busie themselves elswhere without any necessary and lawfull calling Ezek. 3. 18. 13. 19. Jer. 48. 10. Isa. 56. 10. Acts 20. 26 27 28. 2. When the Word is corrupted by erroneous or vaine and curious expositions 1 Tim. 1. 4. 3. When Magistrates procure not so much as in them lieth that the people under their government doe frequent the hearing of the Word read and preached and receiving of the Sacraments in appointed times 4. When men command or tempt others to things unlawfull 1 King 12. 28. 5. When men give offences either by evill example of life Prov. 29. 12. or by unseasonable use of Christian liberty 1 Cor. 8. 10 11. 6. When we rebuke not our neighbour when he is in fault but suffer him to sinne Lev. 19. 17. 7. When the blind lead the blind Mat. 15. 14. and those that be seduced seduce others Mat. 23. 15. 2 Tim. 3. 13. So much of that which concerneth the soule of our neighbour principally Wherein consisteth that which respecteth his whole person and his body more specially In gesture words and deeds What is required in our gestures A friendly countenance that we looke cheerfully upon our neighbours and an amiable behaviour Phil. 4. 8. Jam. 3. 13. What is here forbidden All gestures which declare the scornfulnesse anger or hatred of the heart with all froward and churlish behaviour 1 Sam. 25. 17. So that here is condemned 1. A scornefull looke and any disdainfull signe expressed by the gestures of the head nose tongue fingers or any other member of our body as nodding the head putting out the tongue pointing with the finger and all manner of deriding of our neighbours 27. 39. Gen. 21. 9. Compare Gal. 4. 29. 2. A lowring countenance such as was in Cain Gen. 4. 5 6. snuffing Psal. 10. 5. frowning c. which as sparks come from the fire of wrath and hatred What doth this teach us That we are to looke to our owne countenance that it bewray not the filthinesse of our hearts for God hath so adorned the countenance and face of man that in it may be seen the very affections of the heart 1 Cor. 11. 7. What is required in our words That we salute our neighbour gently speake kindly and use courteous amiable speeches which according to the Hebrew phrase is called a speaking to the heart one of another Eph. 4. 32. Ruth 2. 13. What are the contrary vices here forbidden 1. Evill speaking of a brother although the matter be not false in it selfe when it is not done either to a right end or in due time or in a right manner 2. Disdainfull speaking when words are contemptuously uttered whether they carry with them any further signification or no as to say Tush or to call our brother Raca Mat. 5. 22 and such like 3. Bitter and angry words or speeches wrathfully uttered by any evill or vile termes as Foole and such like Mat. 5. 22. 4. Mockings for some want of the body Lev. 19. 14. especially for piety Gen. 21. 9. 2 Sam. 6. 20. In stead that they ought to be an eye to the blind and a foot to the lame Job 29. 15. yet Gods children may somtimes use mocking in a godly manner as Elias did to the Priests of Baal 1 King 18. 27. 5. Grudges and complaints one of another Jam. 5. 9. 6. Brawling threatening and provoking of others Tit. 3. 2. 7. Crying which is an unseemly lifting up of the voice Eph. 4. 31. 8. Despightfull words reviling and cursed
because it is impious for 1. He that loveth the world loveth not God 1 Joh 2. 15. James 4. 4. neither can we serve God and Mammon Matth. 6. 24. 2. Because a lover of money is an Idolater Eph. 5. 5. For that is our God on which we set our hearts Fourthly because it is pernicious For he that soweth unto the flesh shall of the flesh reap corruption Gal. 6. 8. and their end is destruction who minde earthly things Phil. 3. 19. 1 Tim. 6. 9. Fiftly because the love of money is the root of all evill and exposeth men to all tentations 1 Tim. 6. 9 10. What is the second speciall vertue here commanded Selfe-contentednesse when a man is contented with that estate and condition which God in his wise providence hath allotted unto him And doth not covet either that which is another mans or that which is unnecessary and superfluous Phil. 4. 11 12. And this springeth partly from the neglect of money and contempt of worldly things and partly from our affiance in God resting it selfe upon his promises providence goodnesse and all-sufficiency What motives may induce us to embrace this vertue 1. By the consideration of the vanity of worldly things and the profit which ariseth from piety and the love of divine excellencies 1 Tim. 6. 6 7 8. Godlinesse is great gaine with contentation For this abundantly supplyeth all our wants 1 Tim. 4. 8. Psal. 34. 10 11 37. 16. Mat. 6. 33. Prov. 15. 16. Better is a little with the feare of the Lord then great treasures and trouble therewith 2. Of Gods providence who is our provident and loving Father And therefore seeing we are his sonnes wee ought to bee content with our portion which our gracious Father hath allotted unto us and to say with David Psal. 16. 6. The lines are falne unto me in pleasant places For he best knoweth what we stand in need of Mat. 6. 32. Goe let us submit our selves to his will and providence Thirdly let us meditate on Gods promises Heb. 13. 5 6. Be content with such things as you have for he hath said I will never leave nor forsake thee And therefore let us cast our care upon God for he careth for us 1 Pet. 5. 7. Psalme 55. 22. Cast thy burthen upon the Lord and he shall sustain thee c. VVhat is the vice opposite to this vertue Not to be contented with our present state and condition but immoderately to desire more and greater things and to afflict our selves with distracting and carking cares in getting and compassing them VVho are most addicted to this vice Those who will not live according to the proportion of their meanes which God hath given them for these wanting more then is needfull their ordinary commings in and lawfull meanes doe not suffice them but they desire and seek things superfluous by unlawfull meanes as food and raiment above their state and ability But is it then unlawfull in a meane and poore condition to use meanes to improve and better our estate Our affiance in God and selfe contentednesse doe not hinder us from using all lawfull meanes to better our condition nor make us slothfull in our callings so that our desires be moderate and the meanes wee use bee lawfull we in the meane time resting upon Gods just and wise providence with contentation VVhat is the third internall duty respecting the lawfull getting and possessing of earthly things The lawfull measuring of our appetite and the moderating of our concupiscence For all appetite and desire is not unlawfull but that onely which is inordinate and immoderate for that desire which tendeth to the neeessary sustentation of our selves and others is commendable What things are here considerable Two things First what is necessary Secondly when the appetite is lawfull Concerning the former things are said to be necessary in respect of the necessity either of our selves or others What things are to be reputed necessary in respect of our selves There may be a three-fold necessity as either in respect of Nature Person or Estate What in respect of Nature Those things which are required to the sustaining of nature as we are men that is food and raiment 1 Tim. 6. 8. What is necessary in respect of Person When we have sufficient for our selves and those that belong unto us 1 Tim. 5. 8. What is necessary in respect of State When we have that which is sufficient to maintaine us according to our ranke place and calling whether it be Magistrates Ministers or ordinary men What is necessary in respect of others It is either private or publick VVhat is that necessity which respecteth the private When we have wherewith to relieve the necessities of private men after which ability all ought to labour Eph. 4. 18. Prov. 4. 15 16. For it is a more blessed thing to give then to receive Acts 20. 35. VVhat in respect of the publick It either concerneth the Church or Common-wealth unto both which we must be serviceable as being borne not onely for our selves but also for them Therefore we may justly desire and labour after such abilities as that we may not be wanting to either of them when their necessities require our helpe When is the Appetite lawfull When it is ordinate and moderate When is it ordinate When it is subordinate to our study and desire of Gods glory and our owne salvation Matth. 6. 33. and contrariwise it is inordinate and preposterous when earthly things are more affected and desired then heavenly Who doe sinne in this kinde Those who seek worldly things by sinfull and unlawfull meanes to the hazzard of their soules and their eternall salvation such are more foolish then Esau that sold his Birth-right for a messe of Pottage Mark 8. 36. What is a moderate Appetite or Desire When we desire onely things necessary and these also so as that we can be content though we cannot get them Phil. 4. 11 12. An example whereof we have in Paul Phil. 4. 11. 12. and in Agur Pro. 30. 8. And Christ hath taught us to pray Give us this day our dayly bread that is food convenient and necessary VVhat are the extreames opposed hereunto They are two The first is voluntary affectation of poverty as the begging Friars among the Papists commending that for a vertue and a degree of perfection which the Spirit of God hath taught us to pray against Proverbs 30. 8. And hath enjoyned us not to begge but to labour with our hands that we may be helpfull unto others Eph. 4. 18. What is the other extreame The immoderate affectation of riches and honours and that in a greater measure then is needfull for us The former we call Covetousnesse the other Ambition VVhat is Covetousnesse An immoderate desire of Riches in which these vices concurre 1. An excessive love of Riches and the fixing of our hearts upon them 2. A resolution to become rich either by lawfull or unlawfull
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
shall shew by these fruits First when we are glad of it and rejoice in it Rom. 1. 8. Coloss. 1. 3 4. and are grieved when as it is blacked and blemished VVhat other fruits are there of it They respect either our hearing judgment or reports Our hearing first when as we shut our eares to whisperers and slanderers for their detractions and slanders cannot hurt our neighbours good name if we will not heare and beleeve them Pro. 25. 23. And this is a note of a Citizen of heaven Psal. 15. 3. Secondly when as we willingly and cheerfully heare the praises of our neighbours which is a signe of an honest heart that is free from self-love and envie VVhat is required in the judgement A candid and ingenuous disposition to preserve our neighbours fame and in all things doubtfull to judge the best of his words and deeds VVhat are the fruits hereof Not to nourish hard conceits of him but when they arise to suppresse them if the grounds of them be not very probable Secondly not to beleeve rashly any evill of our neighbour Thirdly to take and conster all things well done and spoken by him in the best sense Fourthly to interpret and take things doubtfull in the better part VVhat are the fruits respecting reports Silence and secrecy For it is a Christian duty to keep secret our neighbours faults which proceed from infirmity and humane frailty unlesse it be to amend him by admonition or seasonable reproofe Lev. 19. 17. Matth. 18. 15 16. Gen. 37. 2. 1 Cor. 1. 11. or to give warning to the hearer that he may prevent some evill that is intended against him Jer. 40. 14. Act. 23. 16. or to preserve him that he be not infected with the contagion of his sinne with whom he converseth or finally when himselfe is necessitated to discover anothers faults and crimes lest by silence he become accessary unto them as in case of Felony Murther or Treason Eccles. 19. 8. What are the vices opposite to these vertues To the care of preserving our neighbours name is opposed First carelesnesse as if it did not concerne us which argueth defect of love Secondly a study and desire to detract from his fame and to lessen his credit and estimation which is a fruit of hatred and envie Matth. 21. 15. What are the vices opposite to those vertues which respect the meanes They are referred either to hearing the judgement or report What are those which respect hearing First to have itching eares after such rumors as tend to our Neighbors infamy and disgrace forbidden Exod. 23. 1. Prov. 17. 4. which was Sauls sin 1 Sam. 24. 10. Secondly to have our eares open to heare calumnies and reproaches and shut to our Neighbours praises which is a fruit of envy and self-love What are the vices which respect the judgement They are vices opposite to candid ingenuity as first suspiciousnesse when we suspect evill of our Neighbour without just cause and upon every slight occasion 1 Tim. 6. 4. which is a false testimony of the heart Secondly to beleeve rashly rumors reported from others tending to the disgrace of our Neighbours which have no sure ground which was Putiphars fault Gen. 39. 19. and Davids 2 Sam. 16. 3 4. Thirdly hard and uncharitable censures either in respect of their sayings and doings sinisterly interpreting things well spoken or done or taking things doubtfull in the worst sense or in respect of their persons censuring and condemning them rashly when as we have no just cause 1 Sam. 1. 13. Acts 2. 13. Luke 7. 39. and 13. 1. Acts 28. 4. What vice respecteth report First when as men raise false reports against their Neighbours Secondly when as they discover uncharitably their secret faults especially arising from infirmity and humane frailty Prov. 10. 18. What is opposite to the externall profession of truth concerning our neighbour which ought to be charitable First a malicious testimony though true which ariseth from malice and envy and tendeth to a sinister and evill end 1 Sam. 22. 9. Psal. 52. 3 4. Secondly a false testimony which is either simply false as that 1 King 21. 13. Acts 6. 13. or true in the letter of the words but false in the sense as that against thirst Mat. 26. 60 61. John 2. 19. Into what sorts are testimonies spoken of in this Commandement to be distinguished They are either publick or private and the publick either in the Courts of Iustice or out of them Of which doth this Commandement principally speake Of publick and Legall Testimonies which are to be regarded above others because it is the judgement of God rather then man Deut. 1. 17. 2 Chron. 19. 6. and therefore he that perverteth this judgement maketh God himselfe as much as in him is guilty of his sin of injustice What are the kinds of Legall Testimonies They are either of the Iudge or of the Notary or the parties suing contending and pleading or of the Witnesse What is the Testimony of the Judge It is his sentence which he giveth in the cause tryed before him What is herein required of him First that before he give sentence he throughly examine and finde out the truth and equity of the cause Deut. 13. 14. 17. 4. 19. 18. according to Gods owne example Gen. 3. 9 10. 18. 21. Secondly that in passing sentence he judge according to truth justice and equity for Iudges must be men of truth Exod. 18. 21. Secondly just and righteous Deut. 1. 16. 16. 20. Lev. 19. 15. And thirdly not just in a rigid and extreame way according to the letter of the Law but so as when there is just occasion he must moderate the rigour of the Law with equity which is the true sense and life of the Law But is not the Judge to give sentence according to things legally alleadged and proved Yes ordinarily But if he undoubtedly upon his owne certaine knowledge know that things are otherwise then they seeme to be by Testimonies pleadings and reasons alleadged he must judge according to knowne truth and defend the cause being just which is oppressed by false evidences and reasons or otherwise he shall sin against his owne knowledge and conscience Prov. 31. 8 9. What are the vices opposite hereunto They are two 1. Rash. 2. Perverse judgement What is rash Judgement It is done divers wayes First when as the Iudge pronounceth sentence before the cause be sufficiently examined and knowne Prov. 18. 13. Secondly when as they condemne any man before they have heard his cause Acts 25. 15 16. Thirdly when as they pronounce sentence having heard one part only So David 2 Sam. 16. 4. Let such remember that of Salomon Prov. 18. 17. Fourthly when as they in matters concerning life and death give sentence upon the single testimony of one witnesse Deut. 17. 6. Whas is perverse Iudgement When as truth is oppressed and justice and right is perverted whereby the wicked is acquitted and the
of vertue in him that hath received it 1 Cor. 11. 2. What is that duty which respecteth the vices of our neighbour It is freely to admonish and reprove him being present Matth. 18. 15. Lev. 19. 17. Pro. 27. 5 6. Psal. 141. 5. and in his absence to cover his faults as far as will stand with justice and charity 1 Pet. 4. 8. What are the opposite vices They are two Flattery and evill speaking VVhat is flattery It is faire and fawning speech whereby a man is falsly and unworthily praised How doth the Flatterer offend First in respect of the object when they commend another either for a thing doubtfull and uncertaine whether it be good or evill or for a knowne evill Pro. 28. 4. 24. 24 25. Secondly in respect of the manner and that either in dissimulation Pro. 27. 24. or above measure Acts 12. 22. Thirdly in respect of the end and that either for their owne profit as Parasites doe or for his hurt and ruine whom they flatter Pro. 29. 5. Jer. 9. 8. Matth. 22. 16. VVhat is the second opposite vice It is evill speaking and this is either against one present by railing and reproachfull words tending to his discredit and disgrace Matth. 5. 22. 1 Cor. 6. 10. and by scoffing and mocking which is a kind of persecution Gen. 21. 9 Gal. 4. 29. Or else against one absent which is whispering or obtrectation or detraction What evils are in the vice of whispering Whisperers defame their neighbours by discovering their faults and failings dissolve all friendship between man and man Pro. 16. 28. and sow dissensions between them Pro. 26. 20. Secondly they spoile their neighbours of their good name which is better then riches Pro. 22. 1. and more sweet then a precious ointment Eccles. 7. 2. and also of their friends by sowing discord amongst them Pro. 6. 19. What is Obtrectation The blacking and branding of our neighbours good name by secret and malitious words and that either by detracting from his vertues or by malitious discovering of his vices VVhat doe you thinke of this vice That it is a grievous sinne for it deeply woundeth our neighbour in his life goods and fame In which regard it is compared to Bowes and Arrowes that shoot in secret Ier. 9. 3. 8. Psal. 64. 3 4. to coales of Iuniper Psalme 120. 4. to a Sword Psalme 64. 3. Proverbs 12. 18. to a Rasor Psalme 52. 2. to the tongue of a Serpent Psalme 140. 3. Eccles. 10 11. How should we keep our selves from it being naturally addicted to it By considering that the Scriptures forbid it Lev. 19. 16. Iames 4. 11. and condemne it as an hainous sinne Psalme 50. 20. Ezek. 22. 9. Rom. 1. 30. Secondly because it is a signe of an hypocrite who will declame against the sinnes of others that themselves may be thought religious James 1. 26. Thirdly because above other sinnes it maketh men like unto the devill who hath his name from slandering being a slanderer from the beginning 2 Tim. 3. 3. Tit. 2. 3. Lastly because Gods heavy judgements and punishments are denounced against it Psalme 50. 20 21. Ezek. 22. 9. Psalme 52. 5. 15. 3. But is it not lawfull to speake truely of our neighbours faults There are few detracters and back-biters doe so but either devise calumnies of things that are not or adde something that is untrue of their owne But though a man speak truth yet if it be malitiously to doe hurt or out of a vaine custome to keep their tongue in ure he is a slanderer and offendeth if not against truth yet against charity What is the chiefe cause of detraction To be curious in prying into other mens lives and manners and negligent in looking into our owne and judging our selves You have spoken of concerning our neighbours fame now what is required to the conserving of our owne Two things First that every one have a care of preserving his owne good name Secondly that every one give a true testimony of himselfe What is to be considered in the former Three things First what this good fame is Secondly how highly to be esteemed that hereby we may be moved to this care of preserving it Thirdly by what meanes it may be attained unto and kept What is good Fame It is a good opinion and esteem which men conceive of others for their vertues and deeds well done And this is highly to be valued Proverbs 22. 1. Eccl. 7. 2. as being not onely profitable to our selves but also unto others who are refreshed with the smell of this fragrant oyntment and studiously to be sought after Phil. 4. 8. Wherein doth the care of conserving our good name consist First in prosecuting and using the meanes of getting it Secondly in avoyding the meanes of both vaine-glory and also infamy VVhat are the meanes of getting and conserving our fame and good name First and above all things to seek Gods glory his kingdome and righteousnesse and to glorifie him by our serious study to walke before him in holinesse of life and the exercise of all good workes Mat. 6. 33. 5. 16. Psalme 112. 6. 1 Sam. 2. 30. Prov. 10. 7. Secondly we must avoyd the meanes of vain-glory whereby men seek more the praise of men then of God John 12. 43. 5. 44. Thirdly to preferre the testimony of a good conscience before the applause of men 2 Cor. 1. 12. Fourthly to look more to the inward then the outward man and take more care to be good then to seeme good and to approve our hearts unto God then our outward actions unto men Rom. 2. 29. Fiftly to avoid hypocrisie and dissimulation which though for a time it may gaine the praise of men yet at length God will pull off this false vizard and expose the hypocrite to shame and contempt Sixtly to shun that glory which men seek to gain by vanity and vice 2 Sam. 18. 18. which were to glorie in our shame Seventhly to abhorre flatterers and parasites and to love those who faithfully admonish us when we erre and reprove us when we offend 1 Kings 22. 18. Eightly to be severe in judging our selves and charitable in censuring others Matth. 7. 1 2. For if we thinke well of others they likewise will thinke well of us Lastly not to undertake great matters above our strength to gaine an opinion of our great parts and abilities but to be lowly in our own eyes Psalme 131. 1. Luke 14. 28 29. But may we not at all in our good actions seek the praise of men We may not principally and in the first place aime at this end in performing our duties but rather Gods glory and the adorning of the Gospell which we professe yet if God cast upon us this blessing of a good name and praise of well-doing as a vantage unto the bargaine it is not to be neglected seeing contempt of others opinion of us especially those that are good argueth
he hath a warrant for his action from the Commandement of God 3. He that doth them must not only have a warrant for his action and know that it is lawfull but he must also doe it in that manner which God hath appointed 4. He that doth them must be perswaded in his heart that God alloweth them 5. They must be done to that holy end for which God hath commanded them namely to glorifie God and to assure our owne salvation Cannot all men doe good works No but only the regenerate who are for that purpose created anew and indued in some measure with the spirit of Christ and power of his resurrection and carry the Image of God in them Ephes. 2. 10. 2 Tim. 2. 21. What say you then of the good works of the unregenerate They doe no good works because they neither are as yet members of Christ nor doe offer them to God in the name of Christ and therefore are the evill Tree which bringeth forth only evill fruit Mat. 7. 17 c. Jer. 13. 23. Is there no difference between those unregenerate which keep themselves to their owne wives and those that take other mens Or between him that stealeth and him that liveth of his owne labour though not converted Yes verily For the former actions are civilly good and profitable for maintenance of the society of men and before God not so abominable as they which are committed against civill honesty yet comming from some other cause either of vain-glory or of servile feare or opinion of merit then from faith and consequently the love of God they are no better then sins what shew of goodnesse soever they have Is there no concurrence of nature in the doing of a good worke Taking nature in the common sense of Scripture for that hereditary corruption that cleaveth to all the sons of Adam Eph. 2. 3. 1 Cor. 2. 14. no good worke hath any ground or help from nature but is altogether contrary thereto Rom 8. 7. But if we understand by nature as Rom. 2. 14. the created abilities of soule and body as the light of reason liberty of the will motion of the bodily members c. we acknowledge nature not to be the principall mover or guide Mat. 16. 17. but the things moved and guided by grace in well doing 1 Thes. 5. 23. Doe not our good works make us worthy of eternall life or in some part justifie us or any whit merit and deserve the favour of God No because 1. We are ten thousand times more indebted to God then all our good works or our selves are worth 2. We can doe no good thing but that which commeth from God 3. The righteousnesse which is able to stand in the judgement of God must be perfect in all respects but in many things we sin all And againe our best works are imperfect corrupt and defiled with sin and therefore can deserve nothing at the hands of God who being perfect righteousnesse it selfe will find in the best works we doe more matter of damnation then of salvation wherefore we must rather condemne our selves for our good works then looke to be justified before God thereby Ps. 143. 2. Isa. 64. 6. Iob. 9 3. Is there no works of man perfectly good No worke of a sinfull man is wholly free from sin neither is there any good worke perfect no not of the most perfect in this life by reason of the remainders of corruption Isa 64. 6. Gal. 5. 17. but only the worke of Christ in whom alone there was no mixture of sin 1 Pet. 2. 22. But when our Sanctification here begun shall be perfected in the world to come shall we not then be justified by an inherent righteousnesse No but by the imputed righteousnesse of our Saviour Christ which being once given us is never taken away from us How is pollution conveyed into the good works which God worketh in us There is besides the worke of his owne hand through the operation of his holy Spirit a pollution in us and an infection of ours which commeth from the sin that dwelleth in us as cleare water put into an uncleane vessell or running through a filthy channell receiveth some evill quality thereof Wherein doe our good works faile of Gods Iustice Partly in the instrumentall causes from which they proceed and partly in the finall cause or end whereunto they ayme What are the instrumentall causes hindring the perfection of our worke 1. Our understanding in that the worke is not done with knowledge absolute and throughly perfect 2. Our memory in that our remembrance is infeebled and doth not so fully retaine that which the understanding conceiveth 3. Our will and affections in that they are short of their duty 4. Our body in that it is not so apt and nimble for the execution of good things as is required Expresse this by a similitude We are in the instrumentall causes like to a common Labourer which being hired by the day worketh with one hand whereas both are required or worketh a peece of the day being hired for the whole What is the finall end wherein good works faile In that we have not so direct an eye to Gods glory or the good of our neighbour as is required but looke asquint as it were at those duties which are injoyned us Like to those Artificers who preferre their owne credit in their skill before their Masters profit If then it be so that sin cleaveth to our best works and maketh them sin are not our good works sin and are not all evill works equall No doubtlesse be it far from us to thinke it For their imperfection is sinfull but the good worke is not a sin and even in bad actions as hath been said some are better that is lesse evill and hurtfull then others But seeing our works are thus corrupt how can they please God and why doth he promise a reward unto them First the reward that God doth promise is not for the desert of our works but of his owne grace and mercy Secondly the corruption and pollution that cleaveth unto our good works is taken away by the intercession of our Saviour Christ for whose sake God covering the imperfection accepteth and accounteth of and so rewardeth them as if they were perfect 1 Pet. 2. 5. Exod. 28. 36 37 38. What Doctrine is hence to be gathered A Doctrine of great comfort to the children of God to stir them up to abound in good works sith they are so acceptable to God and Christ Iesus for when men know any thing to be delightsome to their Prince they will withall endeavour strive for it how much more then ought we to be pricked forward to the service of God who quencheth not the smoaking Flaxe nor breaketh the bruised Reed Matth. 12. 20. yea which forgetteth not a cup of cold water given in faith and for his sake Matth. 10. 42. Declare now the ends for which good works are to be done 1.
That by them Gods glory may be advanced 2. That by them we may shew our thankfulnesse to God for all his benefits 3. That by them we may be assured of our faith and election 4. That by our good workes we may edifie others How may we edifie others 1. By encouraging and strengthening those that are good 2. By winning those that are not come to God 3. By stopping the mouthes of the wicked and of those that are incorrigible Is it not lawfull to seek our owne praise and merit by our good works No for all our good works are imperfect and salvation is only merited by the death and obedience of Christ as hath been said But will not this Doctrine make men carelesse of well-doing No for they that are ingraffed into Christ must needs bring forth good works and good workes are necessary as hath been declared though not for merit yet for Gods glory the edification of others and our owne assured comfort Are good works so needfull that without them we cannot be assured of salvation Yes for though good workes doe not worke our salvation in any part yet because they that are justified are also sanctified they that doe no good workes doe declare that they neither are justified nor sanctified and therefore cannot be saved Then they must much more be condemned which commit sinne and lye in it Yea for such are not onely pronounced to be accursed by the Law but also the Gospell hath pronounced that they shall not inherit the kingdome of heaven What consideration may draw us to be zealous in good works That if we doe well we shall have well as the old saying is But that is a hard thing to be perswaded of So it is indeed because our hearts are naturally distrustfull in the promises of God As also our flesh the world and the devill doe suggest unto us that it is a vaine thing to doe good Mal. 3. 14. What remedy is there against this assault That it shall be well with them that doe well by the testimony of God himselfe commanding the Prophet Esaiah to say so to the righteous Esa. 3. 10. which ought to teach all men that laying aside all their owne opinions and whatsoever seemeth good in their owne eyes they should rely wholly upon the direction of God What may be gathered of this That it is better to endanger our selves with obedience to God then with disobedience to rid our selves out of appearance of trouble But why did the Lord thus charge the Prophet Because the wicked as saith Malachi wearied God with their blasphemies saying that he delighted in their wickednesse Mal. 2. 17. How secondly is that poynt confirmed By a continuall practice and experience from time to time as the friends of Job doe well reason thereupon What is the third proofe That sith the Lord must doe either good for good or evill for good and that it is absurd yea blasphemous to say that God doth evill for good it must needs follow that he will doe good for good for if a reasonable honest man would not requite kindnesse with unkindnesse it can much lesse fall into the nature of God so to doe especially seeing he did then shew kindnesse unto us when we were enemies unto him How fourthly is it confirmed In that God is said to write up the good deeds of his servants into his book of Records as the Kings of the earth are wont to doe Mal. 3. 16 17 18. But this seemeth not so sith the wicked doe so triumph over the godly as if there were no difference A difference shall specially appeare at the day of judgement when by the sentence of the great Iudge the wicked like stubble shall be consumed with fire and the Sun of righteousnesse shall shine upon the just Is there no difference at all in this life Yes inwardly For the godly in doing well have alwayes a good conscience howsoever earthly things goe with them so that the green Sallet of hearbs or dry bread is better to them then all the rich mans wealth because the grace of God goeth with them whither soever they goe whereas the wicked have a hell in their conscience how well soever they fare outwardly So much of good works in generall What speciall good works are commanded us in the Word of God The things which we give unto God prescribed in the first Table and the giving of almes to our needy Neighbour touching which among all the duties of the second Table our Saviour giveth speciall direction in the sixt of Matthew where he entreateth of prayer and fasting What are those things that we give unto God Prayers and Vowes Psal. 50. 13 14. 66. 13 14. which being speciall parts of Gods worship may not be communicated to any other Esa. 42. 8. 48. 11. What is prayer It is a familiar speech with God in the name of Christ 1 John 5. 14. opening the desires of our hearts unto him and so a lifting up of the mind and a powring out of the heart before God for the more ample and free fruition of the good things we have need of Psal. 50. 15. Jer. 33. 3. Lam. 2. 19. Phil. 4. 6. How further is the necessity of Prayer considered Prayer is a key to open the Store-houses of all Gods treasures unto us and as by knocking we enter into the place we goe to so by Prayer we obtaine those things we need Also as men provide gifts to make way for favour Pro. 17. 8. so Prayer is a gift to appease Gods anger towards us and as a hooke to reach those things that are above our reach and to put by those things that stand in our way and let us Adde hereunto that it is so necessary as without it the use and enjoying of the things we have is unlawfull 1 Tim. 4. 5. For as if we take any thing that is our Neighbours without asking him leave we are accounted Theeves so to take any thing of Gods whose all things are without asking them at his hand is Felony Finally Prayer is a principall meanes serving for the strengthening and encreasing of Faith and for the further advancing and more plentifull effecting of the outward meanes of salvation Jude 20. 1 Thess. 5. 17 18. Psal. 4. 6 7. And therefore the Apostles did not onely say unto Christ Increase our faith Luk. 17. 5. but also Lord teach us to pray as John taught his Disciples Luke 11. 1. What gather you hence That we can never honour God aright in calling upon his name unlesse wee bring faithfull and feeling hearts before him James 1. 6 7. 1 Sam. 1. 16. Describe Prayer yet more largely It is a religious calling upon God alone in the name of Christ by the titles wherewith in the Scripture he is set forth unto us as well thereby to doe service and homage unto the Lord as to obtaine those further things and Graces that are necessary for us
exercise of a Fast is in adversity and of a Feast in prosperity the Vow may be in both Who are the fit persons that may vow Such as have knowledge judgement and ability to discerne of a Vow and of the duties belonging to the performance of the same Numb 30. 6. Are all such bound to vow Not simply all for it is no sinne not to vow Deut. 23. 22. but those onely which either being in distresse feele a want of feeling of Gods assistance thereby to strengthen their faith for neecessary ayde or they who being delivered from some necessary evill or have received some singular good where no vow hath gone before should witnesse their thankfulnesse Deut. 13. 21 22. Numb 30. 2. 6. 2. c. What have we herein further to consider That the Vow must be of lawfull things else it is better not to pay the Vow then to pay as Herod and the forty mentioned in the Acts 23. 14. And as the Munks Fryers and Nunnes vow wilfull poverty perpetuall abstinence from Marriage and Canonicall obedience and the people pilgrimage May we vow any thing which is lawfull to be done We may not vow any vile or base thing As if a wealthy man should vow to give to the poore some small value far under his ability for what either token of thankfulnesse can that be or what comfort in his troubles can he take of the performance thereof What have we secondly to consider That the vow must be of such things as are in our choice to performe How many wayes faile men against this Two wayes 1. In vowing that which we are not able to performe 2. In vowing that which otherwise by the Law of God we are bound to performe Who be they that vow that which they cannot performe They are either they whose strength doth faile through the common frailty of all men as those that vow perpetual continency whose lets come from themselves or they which cannot performe it by reason of subjection unto others as wives unto their husbands children to their parents servants to their Masters c. in whose power they are to performe their vowes or not to performe them Numb 30. 3 4. Why may not a man vow such things as he is otherwise bound to doe For that they are due unto God without the service of a vow and therefore it were a dalliance with God to make shew of some speciall and extraordinary service where the common and ordinary is only performed as if a man would present as a gift unto his Lord the rent of his owne house due for the occupation thereof What may we then lawfully vow An increase of Gods service as to pray more often every day then ordinary is used or to be more liberall to the poore with some straine of our ability building of Colledges Almes-houses c. What is the duty of those that have vowed 1. To have a diligent care to performe their vowes Eccles. 5. 3 4. Deut. 23. 21 22 23. For if it be a reproachfull thing to deale with God as with a man it is more reproachfull to deale worse with God then we dare deale with any man 2. Not to delay the performance of it Eccles. 5. 3. For God corrected sharply in Jacob the deferring of the payment of his vowes Gen. 35. 1. 1. By his daughters deflowring 2. By the rage and murther committed by his sonnes Is the necessity of performing vowes so great that they may no wayes be omitted Not so for to the performance of a greater duty a man may omit his vow for a time and after a time returne and be not a Vow-breaker As the Rechabites for safety of their lives came and dwelt at Ierusalem notwithstanding a former vow that they would not dwell in an house Jer. 35. 9 10 11. and yet God witnesseth that the vow was not broken thereby so to help our neighbours in some present necessity we may cease from any vowed duty at that time and not sin wherein the Papists greatly faile who having vowed unlawfully yet thinke they may not intermit their vowes If a man in vowing doth not consider sufficiently the greatnesse of the matter may he not break that vow that he hath not so advisedly made No the vowing being otherwise lawfull that rashnesse is to be repented but the vow must be kept What have we to learne of all this That we be advised in that we doe and not to enquire after we have vowed to find some starting hole where to goe out but either not to vow at all or if we vow to have a good remembrance of it and a diligent care in the due time to performe it Prov. 20. 25. Having spoken of those good things which we doe give unto God Let us proceed to that which we doe give unto our needy Neighbour What is Almes It is a duty of Christian love whereby such as have this worlds good doe freely impart to such as are in want 1 Iohn 3. 17. 1 Tim. 6. 17 18. Mat. 5. 42. How can it be both a duty and withall free 1. That it is a duty appeareth by many formall precepts touching this matter Deut. 15. 7 c. Heb. 13. 16. in that it is called our justice or righteousnesse Psal. 112. 9. Matth. 6. 1. in that every man is a Steward of Gods blessings for the benefit of others 1 Pet. 4. 10. Finally in that according to the performance or neglect even of this duty men shall be judged at the last day Mat. 25. 35. 42. 2. It is free not as being left by God unto our choice whether we will doe it or no but as proceeding from an heart as freely and as cheerfully performing this obedience to God and reliefe of our brother without compulsion of humane Law Who are to give Almes Whosoever hath this worlds good that is such a portion out of which by frugality something may be spared though it be but two mites and therefore not only rich men and housholders are to give but also such as labour with their hands out of their earnings and wages children out of their Parents allowance wives out of any portion they have in severall without their husbands or allowance from their husbands or out of the common stocke they enjoy with their husbands provided the husbands consent in whom the possession fundamentally remaineth be either expressed or by silence or not gainsaying implied Finally even they that live upon almes must spare something unto those that have little or no supply May there not be some cases wherein such as are accomptable to others may give without their knowledge yea against their will Yea as appeareth in the wise and commendable example of Abigail to wit when the life and whole estate of the giver or receiver may be now or not at all thus or not otherwise preserved for extreame necessity dispenseth with the ordinary course of duty
discharge in the least measure His surety therefore being to satisfie in his stead none will bee found fit to undertake such a payment but he who is both God and Man Man it is fit he should bee because Man was the party that by the articles of the first Covenant was tyed to this obedience and it was requisite that as by one mans disobedience many were made sinners so by the obedience of one man likewise many should be made righteous Again if our Mediatour were onely God he could have performed no obedience the Godhead being free from all manner of subjection and if he were a bare man although he had been as perfect as Adam in his integrity or the Angels themselves yet being left unto himselfe amidst all the temptations of Satan and this wicked world he should be subject to fall as they were or if he should hold out as the elect Angels did that must have been ascribed to the grace and favour of an other whereas the giving of strict satisfaction to Gods justice was the thing required in this behalf But now being God as well as Man he by his own eternall Spirit preserved himself without spot presenting a far more satisfactory obedience unto God then could have possibly been performed by Adam in his integrity For beside the infinite difference that was betwixt both their Persons which maketh the actions of the one beyond all comparison to exceed the worth and value of the other we know that Adam was not able to make himselfe holy but what holinesse he had he received from him who created him according to his owne image so that whatsoever obedience Adam had performed God should have eaten but of the fruit of the vineyard which himselfe had planted and of his own would all that have been which could be given unto him But Christ did himself sanctifie that humane nature which he assumed according to his own saying Joh. 17. 19. For their sakes I sanctifie my self and so out of his own peculiar store did he bring forth those precious treasures of holy obedience which for the satisfaction of our debt he was pleased to tender unto his Father Againe if Adam had done all things which were commanded him hee must for all that have said I am an unprofitable servant I have done that which was my duty to doe whereas in the voluntary obedience which Christ subjected himself unto the case stood far otherwise True it is that if we respect him in his humane nature his Father is greater then he and he is his Fathers servant yet in that he said and most truly said that God was his Father the Jews did rightly infer from thence that he thereby made himself equall with God and the Lord of Hosts himselfe hath proclaimed him to bee the man that is his fellow Being such a man therefore and so highly born by the priviledge of his birth-right hee might have claimed an exemption from the ordinary service whereunto all other men are tyed and by being the Kings Son have freed himself from the payment of that tribute which was to be exacted at the hands of Strangers When the Father brought this his first-begotten into the world he said Let all the Angels of God worship him and at the very instant wherein the Son advanced our nature into the highest pitch of dignitie by admitting it into the unity of his sacred Person that nature so assumed was worthy to be crowned with all glory and honour and he in that nature might then have set himself down at the right hand of the throne of God tyed to no other subjection then now he is or hereafter shall be when after the end of this world he shall have delivered up the kingdome to God the Father For then also in regard of his assumed nature he shall be subject unto him that put all other things under him Thus the Son of God if he had minded onely his own things might at the very first have attained unto the joy that was set before him but looking on the things of others he chose rather to come by a tedious way and wearisome journey unto it not challenging the priviledge of a Son but taking upon him the form of a mean servant Whereupon in the dayes of his flesh hee did not serve as an honourable Commander in the Lords host but as an ordinary soldier he made himself of no reputation for the time as it were emptying himself of his high state and dignity hee humbled himself and became obedient untill his death being content all his life long to be made under the Law yea so farre that as he was sent in the likenesse of sinfull flesh so he disdained not to subject himself unto that Law which properly did concern sinfull flesh And therefore howsoever Circumcision was by right appliable onely unto such as were dead in their sins and the uncircumcision of their flesh yet he in whom there was no body of the sins of the flesh to be put off submitted himself notwithstanding thereunto not onely to testifie his communion with the Fathers of the old Testament but also by this means to tender unto his Father a bond signed with his own bloud whereby he made himself in our behalf a debtor unto the whole Law For I testifie saith the Apostle to every man that is circumcised that he is a debtor to the whole Law In like manner Baptisme appertained properly unto such as were defiled and had need to have their sins washed away and therefore when all the land of Judea and they of Jerusalem went out unto John they were all baptized of him in the river Jordan confessing their sinnes Among the rest came our Saviour also but the Baptist considering that he had need to be baptized by Christ and Christ no need at all to be baptized by him refused to give way unto that action as altogether unbefitting the state of that immaculate Lambe of God who was to take away the sinne of the World Yet did our Mediatour submit himself to that ordinance of God also not onely to testifie his communion with the Christians of the new Testaments but especially which is the reason yeelded by himselfe because it became him thus to fulfill all righteousnesse And so having fulfilled all righteousnesse whereunto the meanest man was tyed in the days of his pilgrimage which was more then he needed to have undergone if he had respected only himself the works which he performed were truly workes of supererogation which might be put upon the account of them whose debt hee undertook to discharge and being performed by the Person of the Son of God must in that respect not onely be equivalent but infinitely over-value the obedience of Adam and all his posterity although they had remained in their integrity and continued untill this houre instantly serving God day