Office of Christ the Mediator Page 104 Chapt. XVIII Of the Humiliation of Christ Page 108 Chapt. XIX Of Christs Exaltation Page 125 Chapt. XX. Of the Common vocation to the state of Grace Page 133 Chapt. XXI Of the Covenant of Grace Page 136 Chapt. XXII Of the Seals or Sacraments of the Covenant of Grace in generall Page 140 Chapt. XXIII Of Baptisme Page 152 Chapt. XXIV Of the Lords Supper Page 157 Chapt. XXV Of the nature of the visible Church Page 161 Chapt. XXVI Of the outward Administration of the Church Page 170 Chapt. XXVII Of the False Church Page 183 Chapt. XXVIII Of Vocation in special Page 192 Chapt. XXIX Of Saving Faith Page 193 Chapt. XXX Of Justification Page 202 Chapt. XXXI Of Sanctification Page 211 Chapt. XXXII Of the Perseverance of the Saints Page 214 Chapt. XXXIII Of Christian Liberty Page 218 Chapt. XXXIV Of the coming of Christ and Resurrection of the flesh which go before the last Iudgment Page 220 Chapt. XXXV Of the Last Judgment Page 230 Chapt. XXXVI Of the End of the World and Life eternal the consequents of the Judgment Page 234 THE ORDER OF THE CHAPTERS OF THE SECOND BOOK Concerning the Worship of God I. Of the Nature of Good works 241 II. Of Vertues pertaining to the Decalogue and whole worship of God 246 III. Of the Vertues and Works belonging to the First Commandment 249 IV. Of the Works belonging in generall to the II. III. and IV. Commandments 255 V. Of Works belonging in special to the Second Commandment 258 VI. Of the Vertues and Works belonging to the Third Commandment 274 VII Of works appertaining to the Fourth Commandment 283 VIII Of the Vertues in generall belonging to the Second Table 288 IX Of Vertues and Works belonging to the Fifth Commandment 296 X. Of Vertues and Works belonging to the Sixth Commandment 302 XI Of Vertues and Works belonging to the Seventh Commandment 307 XII Of Vertues and Works belonging to the Eighth Commandment 318 XIII Of the Vertues and VVorks belonging to the Ninth Commandment 326 XIV Of the Vertues and Works belonging to the Tenth Commandment 334 THE PRAECOGNITA OF Christian Divinity CHristian Divinity is the doctrine of the Knowledge and Worship of GOD to his glory and our salvation The RULES or CANONS are these I. This word Theologie or Divinity is diversly taken but in this place is understood that Knowledge of God which a Christian may attain unto in this life out of Gods word The word Theologie being taken abusively is sometime used for the Gentiles Divinity which was threefold Poetical or fabulous Philosophical or natural Sacerdotal or political the scope and end whereof was to contain the rude multitude within the compasse of obedience by some religious exercise be what it will But Theologie properly so called is either Original or Derived Original is that knowledge whereby God knows himself which really differs not from Gods essence Derived is a certain image or representation of that Original primarily in Christ our Mediator secondarily in Christs members Now whereas part of Christs members is triumphant in heaven another part militant here on earth that Theologie of the triumphant part is called the Theologie of the Blessed Saints that of the militant is stiled the Theologie of travellers II. Theologie in this place is considered not as a Habit residing in the intellect but as a Systeme or collection of precepts therefore it is defined by the word Doctrine For Theologie as it is comprehended within certain precepts is different from the habit of Theologie as the efficient cause from the effect Now the question is if we consider Divinity as the habit of the Intellect what genus shall we assign for it out of the intellective habits Surely there is none which if it be taken solely and apart is not of a narrower compasse then the thing defined For that habit which apprehends the Principles called Intelligentia and that habit which demonstrates the Conclusions out of the Principles called Scientia and that habit which ariseth out of the two former called Sapientia are habits meerly contemplative but for Prudentia it is an active habit directing the mind in its actions and Art is an effective or operative habit with right reason * A. R. Divinity is more speculative then practical because it principally handles divine things and in the second place humane actions But as it is a practical science it is the most noble of all practical sciences because the end of it is be atitude to winch the ends of all other sciences are ordained Divinity also may be called wisdom or sapientia because it considers the Chiefest of all Causes not only as He is known by his effects but as He is known in himself also Divinity then consists partly in contemplation partly in action Therefore Divinity may beare the name both of Sapience and Prudence Sapience so far forth as it apprehends the principles by means of the Intelligence being divinely illuminate and from thence demonstrates the conclusions by means of Science Of Prudence so far forth as it directs the mind of man in its actions III. There is a twofold principle of Divinity the one by which it is and that is GOD the other by which it is known and that is the Word of God IV. Gods word at first was unwritten before Moses his time but after Moses it was written when God in his most wise counsel would have it to be sealed and confirmed by Prophets and Apostles That the Papists may obtrude upon us their unwritten traditions in stead of Gods written oracles they would bear us in hand that the Word was written only upon hap-hazard or contingent occasions But so many mandates to write delivered to the Prophets and Apostles do cry down this error Exod. 17.14 34.37 Deut. 41.19 Isa 8.1 30.8 Jer. 30.2 Habac. 2.2 Revel 1 11 19. 14.13 19.9 21.9 The testimonies of the Apostles proclaiming that nothing was said or written by mans advice or councel cry out against this error Joh. 20.31 But these things are written that ye might believe c. Rom. 15.4 But what things are written are written for our learning that through patience and comfort of the Scriptures we might have hope 1 Cor. 10 11. These things are written to admonish us 2 Tim. 3.16 All Scripture is given by divine inspiration 2 Pet. 1.20 21. So that ye first know this that no prophesie in the Scripture is of private motion for Prophesie came not of old time by the will of man but holy men of God spake as they were moved by the holy Ghost Lastly these precepts cry out against them by which we are directed to the written word in matters of salvation Isa 8.20 To law and to the testimony Joh. 5.39 Search the Scriptures V. We acknowledge therefore no other * A. R. He means that which is called principium cognoscendi which is the first instrument by which we come
the lesser So David of the three punishments proposed to him he chose the Pestilence rather then warre and famine 2 Sam. 24.12 Cyprian being willed by the Governour to advise with himself whether he would obey or die He answered that in a matter of such holinesse no advice was to be used When the French King Charls 9. had proposed three things to the Prince of Conde the Masse Death and perpetual Imprisonment his answer was that by Gods assistance he would never choose the first as for the other two he left them to the Kings own pleasure To Prudence is opposite Imprudence Craft and a Conceit of Prudence Mat. 25.3 But those that were foolish took their lamps but did not take oile with them Luk. 16.8 And the Lord commended the unjust steward that he had done wisely Their craft is called prudence abusively Rom. 12.16 Be not wise in your own conceits So much of the vertues of the mind The vertues of the will in generall are Sincerity Readinesse and Constancie Sincerity is whereby we perform obedience to God although imperfect yet with a serious purpose and without hypocrisie as in the sight of God Deut. 18.13 Thou shalt be perfect or sincere with the Lord thy God 2. Cor. 1.12 For this is our boasting even the testimony of our conscience To this is opposite the contempt of Conscience or a dissembling and hypocritical Conscience 1 Tim. 1.19.20 Retaining faith and a good conscience which some having put away concerning faith have made shipwrack of whom are Hymeneus and Alexander Joh. 18.28 The Priests went not into the Judgment-hall lest they should be defiled but that they might eat c. Readinesse and promptitude called also chearfulnesse and alacrity is a vertue whereby we obey God freely and joyfully Psal 40.9 I delight to do thy will O my God Ps 110.3 Thy people shall be willing 2 Cor. 9.7 God loves a cheerful giver To this is opposite Precipitancie and Co-action Mat. 8.19 And when there came a certain Scribe to him he saith to him Master I will follow thee wheresoever thou goest 2 Cor. 9.7 Every man as he is purposed in his heart so let him give not grudgingly or of necessity Constancie is a vertue whereby man is prepared to persevere to the end in the knowledge profession and worship of God Matt. 24.13 But he that continueth to the end shall be saved see the examples of Prophets Martyrs c. To this is opposite Inconstancy or pertinacy in an errour or evil purpose Luc. 9.62 No man that putteth his hand to the plough and looketh back is meet for the Kingdome of God Act. 7.51 Stiff-necked and uncircumcised in heart c. CHAP. III. Of the Works belonging to the First Commandment SO much of the general Vertues or Works the special belong to the immediate or mediate worship of God Gods immediate worship is that which is performed to him immediately and is taught in the first Table This is either internal onely or else external and internal both The internal worship onely is that which resides in the heart and is enjoyned in the first Precept The summe whereof is that we worship and know him alone for the true God For the precept is negative Thou shalt have no other Gods but me from this is gathered an affirmative Know and worship me alone for God Therefore to this precept belongs the knowledge of God and a religious affection towards him The knowledge of God is whereby we acknowledge him to be the onely true God as he reveals himself to us in Scripture Deut. 6.4 Hear ô Israel the Lord our God is one God Isa 46.9 Have not I told you from that time and have declared it c. Is there a God besides me Yea there is no God I know not any Contrary to this is Atheisme and multiplicity of gods or Polytheisme Ps 14.1 The fool hath said in his heart there is no God Gal. 4.8 Even then when you knew not God you served them which by nature were not gods Religious affection towards God consisteth in Faith Hope Charity Confidence in God Fear Repentance Patience and Thankfulnesse of minde For to acknowledge any for God is to believe to place trust and confidence in him to love and fear him above all things to submit patiently to his will and to acknowledge all good things for his gifts Faith is whereby we lay hold on God as our God and Father and firmly believe his Word Promises and Threatnings We considered Faith before as the instrument of Justification and Sanctification but here as a vertue and internal work of God in reference to his worship To Faith is opposite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Infidelity and doubting of the goodnesse and power of God as also the presumption of Faith Psal 78.22 The Israelites believed not nor trusted in his salvation Num. 20.12 Because yee did not believe me that ye might sanctifie me c. Jam. 2.14 What availeth it my brethren if any man say he hath faith and have not works Can his faith save him Confidence is a vertue whereby we rest in God and in his Promises and totally depend on him in all things both corporal spiritual We have already spoken of Confidence as it is the form of Faith and applieth to the heart the Promises concerning Christ Here it is considered as the effect of Faith Of this Salomon saith Trust in the Lord with all thy heart Prov. 3.5 Contrary to this is distrust in God and trust or confidence in Idols An example of distrust is in the Israelites Psal 78.19 20. in David 1 Sam. 27.1 in the Kings Captain 2 King 6.35 in Ahaz Isa 7.12 in those that are too carefull what they shall eat Mat. 6.25 Idolatrous confidence is that which man puts in the Devil as Witches doe or in Idols as Ahazia 2 King 1.2 or in mens inventions as Papists or in the arm of flesh Jer. 17.5 or in Covenants Fortifications Physick c. as Asa who implored the help of the Syrians and consulted with Physitians not with God 2 Chron. 16.7 and 12. Yet it is lawful to make use of outward helps and aid so we place not confidence in them we must use them as servants not trust in them as gods Hope is that whereby we expect undoubtedly Gods future favours especially the accomplishment of our relying on Gods promises and Christs merits Hope differs from faith as the effect from the cause for the object of faith is the promise on which faith relies the object of hope is the thing promised which hope expects Contrary to these are doubtings desparation and idolatrous hope Sometimes the godly fall into doubtings 1 Sam. 27.1 David said in his heart I shall now perish one day by the hand of Saul But the wicked onely fall into a totall and final desperation so did Cain Gen. 4. Saul 1 Sam. 28. and 31. Achitophel 2 Sam. 17. Judas Matt. 27. and such like Idolatrous hope is in
Gen. 48.16 For Jacobs name to be called upon by his Sons is to have their name from Jacob and to be received in number of his posterity as Isa 4.1 That place in Job 5.1 in the vulgar Latine is corrupted For Eliphas there doth not exhort Iob to call upon the departed Saints but he appeales to the testimony of the Saints alive Neither will it follow that dead Saints must be called upon because we are commanded to have recourse to their Prayers whilst they are alive Jam. 5.14 For the condition of the Saints here and hereafter is not alike because in this life they know our wants in the other they know not Isa 63.16 in this life they are not invoked but invited to pray for us but the departed Saints are religiously called upon and their help implored by Papists the pound of the Popish opinion is that the Saints are mediators at least of intercession but how false this is we have shewed Lib. 1. c. 18. So much of the forme of Religious worship as it is forbid by God That forme which is commanded by God but directed to another end is either superstitious or hypocritical Superstitious worship is when a certain force and efficacie is ascribed to external Rites commanded by God as if it were for the work wrought As when force is attributed to certain words voices and writings to drive away Satan to cure diseases c. When they feign that there is in the Sacraments a vertue by themselves to free us from sinne and to save us When they think by their babling and multitude of words and such like to please God when they judge one day or one kind of meat holier then another when they think to merit by their Vowes Hypocritical worship is when the outward forme prescribed by God is observed but without internal worship or devotion of mind This displeaseth God exceedingly Psal 50.8 c. Esa 1.10 c. 29.13 66.3 c. Jer. 4.5 c. Mat. 15.8 c. CHAP. VI. Of the Vertues and Works belonging to the Third Commandment SO much of the manner of Gods Worship the hallowing of his Name in all the rest of our life is injoyned in the third Commandment The summe whereof is that we must study in all things to sanctifie the name of God even out of the times of his ordinary Worship There be two parts of this command a prohibition and a confirmation of it The prohibition is Thou shalt not take the Name of the Lord thy God in vaine The Name of God doth not only signifie the titles which are given to him but his properties also his word workes and whatsoever else belongs to the glorifying of his Name out of this prohibition is gathered a precept Thou shalt sanctifie the name of thy God the confirmation is a heavy commination For the Lord will not hold him guiltlesse that takes his Name in vain The Sanctification of Gods Name is considered either in affection or in effect In affection is zeal for Gods glory to wit a vehement affection of the mind to maintain and inlarge the glory of Gods name with just sorrow and indignation against those things that are contrary to his glory Examples of this are in Lot 2 Pet. 2.8 in Moses Exod. 32.19 in Phineas Numb 25.8 in David Psal 69 119.53 in Elijah 1 King 19.10 in Jeremiah Jer. 33.9 10 11. in John Baptist Mat. 14.14 in Christ Joh. 2.14 c. in Paul Act. 14.14 17.16 17. To this is opposite Stupidity carelesse of Gods glory a erring zeale which is without knowledge b inconsiderate zeale c and counterfeit zeale d a 1 Sam. 2.29 Thou hast honoured thy sonnes more then me 3.13 His sonnes made themselves vile and he restrained them not b Rom. 10.2 For I heare them record that they have zeale but not according to knowledge c Jonah 4.1 And Jonah was displeased exceedingly and was very angry and he prayed unto the Lord and said I pray thee O Lord was not this my saying c. Luke 9.54 And when his Disciples James and John saw this they said Lord wilt thou that we speake for fire to come down from Heaven and consume them c. d Esa 7.12 Ahaz said I will not aske a signe nor will I tempt the Lord. The Sanctifying of Gods Name in effect or actually is either by words or by deeds Sanctifying by words is a holy using of Gods name and a constant confession thereof The holy using of his Name is whereby we never speak of him but in cases of necessity and that with great reverence and admiration praising the glory shining in it Deut. 28.58 Thou shalt feare that most glorious and terrible Name of the Lord thy God To this is contrary the superstitious silence or concealing of Gods Name the taking of it in vain jests made of Scripture phrases and blasphemie or disgrace cast immediately upon the Name of God An example of horrible blasphemie is in the Assyrian King Isa 10. and in Rabshekah his Captain Esa 37. The holy using of Gods Name is in three kinds to wit in Consecration Swearing and casting of Lots Consecration is when things for our use are sanctified by the Word of God and by Prayer To sanctifie in this place is to separate for a good and lawful use thus Temples Ministers the works of our vocation meat and drink are consecrated 1 Tim. 4.5 6. For whatsoever God hath made is good neither is any thing to be rejected if it be received with thanksgiving for it is sanctified by the Word of God and by Prayers To this consecration is opposite besides the intermission of it superstitious consecration when in certain formes of words there is believed to be a singular force and efficacie so likewise Magick inchantments and consecrations This consecration is intermitted by them who eat and drink without Prayer and Thanksgiving Among Papists there are many examples of superstitious consecrations of water salt wax c. Magick consecrations and inchantments are not excusable because the words are good For Gods Word is abused when it is not used in a good way By Swearing Gods Name is sanctified both in a simple Oath and in adjuration A simple Oath is the taking of God to witnesse in weighty matters as a Testifier of the truth and the revenger of lying The RULES I. An Oath in it selfe is good and holy First because it is commanded by God Deut. 6.13 10.20 Esa 65.15 Jer. 12.16 Secondly because God and his Angels have sworn Gen. 22. Psal 95. Heb. 3. and 6. Rev. 10 c. To this purpose is that of Tertullian O happy are they for whose cause God sweares and O miserable are we that will not believe God when he swears II. The person swearing must be such a one as may lawfully sweare and not 1. Children 2. Mad-men 3. Such as are convicted of Perjury III. The matter of an Oath should be things weighty and lawful IV. The forme
opposite the contempt of Inferiours the want of love astorgie and such like Of the contempt of inferiours God speaketh Deut. 17. v. 20. Let not his heart be lifted up above his brethren of Astorgie or want of affection Christ speaketh Mat. 7.9 VVhat man among you is there that if his Son aske him bread will give him a stone The Justice of Superiours is whereby they endeavour that every inferiour have his due This is performed by the Magistrate whilest he keeps both Tables of the Law whilest he promotes and defends the true Religion as we shewed in the former Book in the doctrine of the true Church they practise the same justice in making laws punishing offenders rewarding the keepers of it and in defending their Subjects against unjust force To this is opposite the neglect of justice and tyranny Of the neglect of justice see Esa 1.23 They judge not the fatherlesse neither doth the cause of the widdow come unto them Of injustice and tyranny in the same place Thy Princes are rebellious and companions of thieves God reproveth this mos severely Ezech. 34. in the Pastors of the people of Israel Parents also offend either by too much indulgence as Eli 1 Sam. 2. or by too much rigour as Saul 1 Sam. 14. Sedulity which is also called diligence fidelity vigilancie is a vertue whereby Superiours willingly undergo the labours of their offices and endeavour by the gifts they have received from God to help their Inferiours Of this vertue the Apostle speaks Rom. 12.8 He that rules let him rule with diligence the same is urged by Paul to Ministers and Elders Act. 20.28 Take heed to your selves and to the whole flock in which the holy Ghost hath made you overseers Parents shew this when they nurture their children in the fear of God Ephes 6.4 and when they lay up for them things temporal 2 Cor. 12.14 To this is opposite Sloth and businesse about impertinent things Against Sloth God cryes out Jer. 48.10 Cursed is he that doth the work of the Lord negligently of impertinent businesse Peter speaks 1 Pet. 4.15 Let none of you suffer as a murtherer or a thiefe or an evill doer or as a busie-body in other mens matters CHAP. X. Of Vertues and Works belonging to the Sixth Commandment HItherto of the duty of Superiours to their Inferiours and on the contrary Now follows the duty of each man to his neighbour and this is imployed either about the inward or outward good things of men Their inward good things are life and chastity Of life we are to handle in the sixth precept the summe whereof is that we preserve our own and our neighbours life Thou shalt not kill is a negative precept out of which is gathered this affirmative Thou shalt preserve thine own and thy neighbours life The vertue then commanded here is the study of preserving our own and other mens lives The conservation of our own life consisteth in the lawful use of lawful means of which kind are meat and drink recreation physick avoiding of dangers and driving away of injuries The RULES Then is the repelling of an injury lawfull when it is done 1. In the continent or sober 2. In case of necessity 3. Without desire of revenge or hurt but so that we intend onely our own conservation and defence from injuries To this conservation of our own life is opposite the neglect of it as also the dâ—stroying of it violently by our own hands unlawful preserving of it They who neglect the means of preserving life they sin by omission but they that put violent hands on themselves sin by commission Now there be certain degrees of self-murther for either it is done directly by Sword Halter or Poyson or any such way or else indirectly so they kill themselves who rashly and wantonly expose themselves to danger as Wrestlers Rope-dancers Drunkards Gluttons c. the unlawful preserving of life is which is done by lying or such like means The study of preserving our neighbours life is when not onely we abstain from hurting it but we love his life and preservation and defend it according to our power To this is opposite the neglect of it and unjust slaughters hatred cursing and railing or upbraiding of any offence commited or inhering infirmities An example of neglect is in them who when they may defend those that unjustly suffer death doe not Prov. 24.11 If thou forbear to deliver them who are drawn unto death and those that are ready to be slain if thou sayest behold we know it c. How grievous unjust slaughter is which is done not of private desire and not by the Magistrate or publike authority and how grievous a punishment this deserveth may be seen Gen. 9.6 Who sheddeth mans blood by man his blood shall be shed because God made man after his image Of hatred thus saith John 1 Epist 3.15 VVhosoever hateth his brother is a man-slayer Of evil speaking or cursing Christ saith Mat. 5.22 VVhosoever shall say to his brother Racha shall be in danger of the Councel but whosoever shall say thou fool he shall be in danger of Hell fire To this study are subordinate two kindes of vertues some whereof conduce to with-hold our selves and some to with-hold others and deterre them from murther Of the first kind are Innocency Mildenesse Clemency Moderation Innocency is when we avoid all means of hurting our neighbour To this is opposite Injury in word and deed and counterfeit innocency That words are injurious and hurtful to mans life is manifest for he is not esteemed to live but he that lives well Hence Christ accounts evil words murther Matt. 5. of counterfeit innocency we have in Pilate an example in washing his hands Matt. 27. Mildenesse is a vertue whereby we curbe and bridle our anger that it may not wax inordinately hot Matt. 5.5 Blessed are the meek for they shall inherit c. To meeknesse is opposite Anger unjust wrath too much gentlenesse or want of just anger and desire of revenge Of anger Solomon saith Eccles 7.9 Be not hasty in thy spirit to be angry Of unjust anger Moses Levit. 19. v. 18. Thou shalt not avenge nor bear a grudge against the children of thy people Of Eli the Priest's too much gentlenesse we read 1 Sam. 2. The desire of revenge is condemned in the place of Levit. 19. above alledged Clemency is a just moderation in inflicting of punishments To this is opposite Cruelty and fiercenesse and too much Indulgence Both sinnes are kinds of murther for by too much rigour and too much indulgence we sinne against the life of our neighbour He hurts the good that spares the evil Moderation is a vertue much like to Clemencie whereby we are content to part with our right either for the publike good or for the good of them who offend or for avoiding of scandal This differs from Clemencie because this is properly ascribed to the Magistrate but moderation is required of all Christians Phil.
4.5 To this is opposite too much Right which is commonly called too much Wrong Of the latter sort are Vindicative Justice and Fortitude The former is when offences are curbed with fit punishments that one rather may perish then unity To this is opposite too much Lenity which begets too much liberty in sinning Not only is it a sin to kill but also not to kill when the Law requires it Of this we have an example in Saul 1 Sam. 15. Fortitude is that whereby according to the strength and vigor of a high and unconquered mind we endure difficulties and undertake high matters to Gods glory and our neighbours safety To this Sluggishnesse is opposite or Pusillanimity arising out of fear of dancers or desire of pleasures Temerity also and too much boldnesse To this also belong Duels undertaken for deciding of doubtful rights or upon other light and rash occasions Such Conflicts may be fitly reduced to Self-murther Both these to wit Justice and Fortitude appear either in Peace or in War War is publike hostility which the Magistrate exerciseth with armed power for ends pleasing to God and profitable to the State The RULES I. It is lawfull for Christians to wage war as it was of old for the Jewes The reason is because it is no where prohibited in the New-Testament And that Captain of the Capernaites Mat. 8. and Cornelius the Centurion Act. 10. are reckoned amongst the faithful Neither did John dehort the souldiers from wars but from injustice Luk. 3. II. War is to be managed by the Magistrate not by private authority III. War must not be made but that which is just and necessary IV. It will be just in respect of the matter forme and end if it be made in a just cause for a good end and according to the prescript of Gods word V. It will be necessary if the matter be tried by Councel before it be handled by Arms. VI. When war is undertaken it matters not whether it be managed by strength or policie VII Policie joyned with lying and breaking of covenants is not to be allowed but it may be approved with dissimulation VIII Although the Church is built by the Word not by the Sword yet being built is justly to be defended by the sword against unjust violence CHAP. XI Of Vertues and Works belonging to the Seventh Commandment THus of our duty towards the life of our neighbour In the Seventh Precept is set down how we must preserve our own and neighbours Chastity the summe whereof is that the Heavenly Law-giver would have our own and neighbours chastity preserved inviolable This Precept is negative Thou shalt not commit adultery and Synecdochical also for under the name of Adultery all lust and intemperance is understood Hence ariseth the Affirmative that by endeavouring temperance we preserve our own and others chastity There be two meanes to preserve chastity Temperance and Wedlock the first is enjoyned to all men the other to those who are called to wedlock Temperance is a vertue moderating the affections of our mind in persuing and avoiding bodily pleasures Tit. 2.11 12 13. The grace of God which bringeth salvation to all men hath appeared teaching us to deny ungodlinesse and worldly lusts and that we should live soberly justly and godly in this present world looking for that blessed hope and glorious appearance of the mighty God and of our Saviour Iesus Christ To Temperance is opposed Intemperance and Insensibility whereby honest and lawfull delights are despised also Hypocritical temperance of Monks and Eremites Temperance is both Sobriety and Chastity as also Modesty and Honesty The former vertues have relation to us the latter to our neighbour Sobriety is temperance from superfluous meat and drink We must study to Sobriety 1. Because of Gods command 2. Because of the reasons annexed to it taken from our calling 1 Thess 5.8 But let us who are of the day be sober From the necessity of Prayer and from the end of the world 1 Pet. 4.7 But the end of all things is at hand be ye therefore sober and watch unto prayer Lastly from the snares of Satan 1 Pet. 5.8 Be sober and watch for your adversary the devil walketh as a roaring lion seeking whom he may devoure To Sobriety is opposite Delicatenesse whereby dainties and delicacies are fought for imoderately in meats drinks Gluttony also of Voracity Drunkenes hurtful Abstinence Of daintines Solomon speaks Pro. 23.1 2 3. When thou sittest to eat with a Ruler consider diligently what is before thee and put a knife to thy throat if thou be a man given to appetite be not desirous of his dainties for they are deceitfull meats Gluttony and drunkennesse are to be avoided 1. Because they are prohibited by God Pro. 23.20.31 Luk. 21.34 Rom. 13.13 2. Because the effects thereof are most pernicious for they hinder the meditating on Gods works Isa 5.12 and thinking upon Christs coming Luk. 21.34 Prayers also 1 Pet. 4.7 It stirs up anger and strife Pro. 20.1 29.30 It kindles lust Pro. 23.31 32. It causeth scandal as the example of Noah sheweth Gen. 9. and shuts out of Gods kingdom 1 Cor. 6.10 Gal. 5.21 Hurtful abstinence is when we refrain from meat and drink to the prejudice of our health Neer to Sobrietie is Vigilancie when we abstain from untimely and too much sleep that we may serve God with chearfulnesse and follow the works of our vocations 1 Pet. 5.8 Be sober and watch Now as under the name of Sobriety sometime abstinence from pride and evil affections is meant Rom. 12.3 so oftentimes spiritual vigilancie is understood as an abstinence from the sleep of security to which Peter hath respect in the place above cited To Vigilancie is opposite Sleep and Monkish superstitious Watchings Chastity or Sanctimony so called Rom. 6.19 is temperance from lust We must follow chastity 1. Because God commands it Lev. 19.2 Be ye holy for I the Lord you God am holy 1 Thess 4.3 This is the will of God even your holinesse that ye abstain from fornication 2. Because they that follow it shall see God Mat. 5.8 Heb. 12.14 To Chastity is opposite both Dissembled chastity as is that of them who are tied with the Vow of chastity as also all Impurity as Fornication Adultery Whoredome Incest Rapes Softnesse Sodomy Bestiality c. Although there be degrees of these sins yet all of them exclude from the Kingdom of heaven as is taught plainly 1 Cor. 6.10 c. And how grievously God is offended at these sins let the Flood the fire of Sodom the destruction of the Israelites Num. 23. the miseries of David the ruine of Troy and the like bear witnesse Modesty is temperance from filthy words and lascivious gestures Heb. 12.28 Let us have grace whereby we may acceptably serve God with reverence and godly feare or modesty To this is opposite Filthy communication lascivious and unclean gestures Dances also obscene Pictures and Songs and filthy Sights
the Lands thereof sold but to return to the owners Lev. 25.23 VII Vnlawful Vsury is which is practised on the poore or for gain meerly having no regard to charity and equity This Usurie is called by the Hebrewes Neshech from biting or knowing and it is most severely forbid Exod. 22.25 If thou lend mony to any of my people that is poore by thee thou shalt not be to him as an userer nor shalt thou lay upon him usurie Psal 15.5 Who hath not lent his mony upon usurie Ezek. 18.8 He hath not given forth upon usury neither hath he taken any increase Luke 6.35 Lend looking for nothing again Justice in the custodie of things is whereby equity is observed in remanding and restoring of Pawnes or pledges Exod. 22.7 If a man shall deliver to his neighbour mony or stuffe to keep and it be stollen out of the mans house if the thiefe be found let him pay double if the thiefe be not found then the master of the house shall be brought unto the Judges to see whether he hath not put his hand to his neighbours goods The same Law followes v. 10 11. concerning the Asse Oxe and small Cattle he that receives a Pawne let him take heed he do not receive one of a poor body or retain that pawn which the poor man cannot be without Exod. 22.26 If thou take thy neighbours raiment to pledge thou shalt deliver it to him by that the Sun goeth down for that is his covering onely Deut. 24.6 No man shall take the nether or upper Milstone to pledge for he taketh a mans life to pledge and verse 10. When thou doest lend thy brother any thing thou shalt not go into his house to fetch his pledge thou shalt stand abroad and the man to whom thou doest lend shall bring out the pledge abroad to thee Ezek. 18.7 And hath not oppressed any but hath restored to the debtor his pledge So much of Justice Beneficence is whereby we help our neighbour with our meanes freely This vertue is called liberality in lesser gifts in greater magnificence in relation to the poore almes to banished men and strangers hospitality To this the Scripture invites us 1. By command Luke 6.30 2. By the example of holy men yea of God himselfe who is the fountain of all goodnesse Luke 6.36 Be you merciful as your Father is merciful 3. By most sweet promises Luke 6.38 Give and it shall be given to you c. Especially by promising life eternal Mat. 25.34 35. Come ye blessed of my Father c. I was hungry and ye gave me food c. To this is opposite the neglect of bounty as also basenesse hard-heartednesse and unseasonable bounty See above cap. 8. So much of Vertues as they have reference to others the vertues which have respect to our selves are Contentation Parsimonie and Industry ἀυτάÏχεια or Contentation is a Vertue whereby man contents himselfe with his own condition and with the estate which he hath justly got 1 Tim. 6.6 Godlinesse is great gain with contentment To this is opposite unbelieving care concerning the sustaining of this life a covetousnesse b and a loathing of ones present condition c a This is excellently refuted by that famous Sermon of Christs Mat. 6.25 c. b Covetousnesse is far worse then excessive care for a covetous man the more he hath the more he desires therefore this vice which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a desire or heaping up of too much and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the love of mony is to be avoided 1. Bcause it is forbid by Christ Luke 12.15 Beware of covetousnesse 2. Because it is idolatry Mat. 6.24 Col. 3.5 Eph. 5.5 3. Because it is the root of all evil 1 Tim. 6.10 c Jude v. 16. These are murmurers complainers But Paul knew how to want and how to abound Phil. 4.12 Parsimonie or frugality is a vertue whereby we so moderate our expences that we spend not but what is needful and reserve the remainder for future uses We must aime at this 1. Because commanded Joh. 6.12 Gather up the fragments that remain that nothing be lost 2. Because it is a remedy against poverty and a meanes to exercise our bounty To this are opposite too much sparing and profusenesse Industry or love of labour or the care of getting means honestly is a Vertue whereby one gets an estate by honest labours that he may be the better enabled to live comfortably to himselfe and to others This was enjoyned in Paradise Gen. 3.19 the same is commanded by Paul Eph. 4.28 He that stole let him steale no more but rather let him labour working with his hands the thing that is good that he may have to give to him that needeth To this are opposite Idlenesse and a disordered life dishonest wayes of gaining Usury Dice Mercenarie souldiery and other wayes of getting wealth by right and wrong See what is said of the idle Prov. 6.1 12.11 Eccl. 4.1 2. The rest appeares out of what is said before CHAP. XIII Of the Vertues and Workes belonging to the ninth Commandment HAving spoken of our duty towards our own and neighbours estate now followes that we speak of our duty towards our own and neighbours fame in the ninth precept The summe whereof is that we preserve our own and neighbours fame and good name This precept is negative and Synecdochical for under the phrase of false witnesse is understood every thing whereby our own and neighbours fame or estimation is hurt hence is collected an affirmative precept That we study to preserve our own and our neighbours fame The vertues of this precept are also twofold some have relation to our neighbour some to our selves those which have respect to our neighbour are truth and sincerity Truth is a vertue whereby we are bent to know those things that be true and to utt r or signifie the things known as they are Zach. 8.16 Ephes 4.25 Let every man speak truth to his neighbour To these in the defect are opposite the neglect of truth a and naughty dissembling b but in the excesse lying c and false witnesse d a Psa 58.5 Their poyson is like the poyson of a Serpent like the deafe Adder that stoppeth his eares b Not every dissimulation is culpable for we are not forced still to speak the truth as shall appeare in what followes but that dissimulation is understood when we conceale the truth to the prejudice of Gods glory and of our neighbour c A lye is when a false thing is signifyed by words or deeds with a purpose to deceive By this definition it appears 1. That Schemes Metaphors Allegories and such like are not lies seeing the truth of them depends not from fictions but from the similitude they have with true things the same reason is of Ironies which are used not to deceive but to instruct such were used by Elijah 1 King 18. and by Micaiah 1 King 22. 2. That it is one
matter of controversie might come to me that I might doe him justice And when any man came neer to him and did him obeisance he put forth his hand and took him and kissed him Courtesie in speeeh is whereby our words are seasoned with honest mirth and wit with a good decorum or grace To this is opposite Rusticity when one can neither utter witty jests himself nor with patience heare them Scurrility also and Dicacitie or biting jests and scoffs Ephes 5.4 Neither filthinesse nor foolish talking nor jesting which are things not comely Freedome of speech is a vertue by which we speak the truth and reprove offenders without fear of danger Levit. 19.17 Thou shalt not hate thy brother in thy heart but thou shall plainly rebuke thy neighbour and suffer him not to sin To this is opposite preposterous feare a and too great love of censuring others b a 1 Sam. 3.15 Samuel was afraid to tell Eli of that Vision b Luk. 6.41 Why doest thou look upon the moat that is in thy brothers eye This vice is seen in them who censure and reprove their neighbour out of preposterous affection or having no warrant thereto What is fit in this case for Ministers may be seen in 2 Tim. 4.1 2. So much of vertues as they have reference to our neighbour the vertues that have relation to our selves are self-praise and an unblameable life self-praise is when we speak moderately of our selves and rehearse our own praises onely when necessity urgeth us to defend and maintain our own estimation Rom. 12.3 For I say by the grace given to me to every man that is among you not to think of himself more highly then he ought to think but to think soberly c. To this Impudency is opposite when one is not ashamed to boast and glory in his wickednesse a so is confident and foolish bragging b and an Hypocritical lessening of our own worth and abilities under shew of which either we hunt after vain praise or refuse to be bountifull and to shew mercy c a Isa 3.9 The shew of their countenance doth witnesse against them that they declare their sin as Sodome they hide it not b Pro. 27.1 Boast not thy self of to morrow for thou knowest not what a day may bring forth v. 2. Let another praise thee and not thine own mouth a stranger and not thine own lips c So they do who pretend they are in want themselves when they are desired to help their neighbour Pro. 24.11 c. If thou forbear to deliver them that are drawn unto death c. if thou sayest behold we knew it not doth not he that pondereth the heart consider it An unblameable life is whereby we desire not only to keep a good conscience towards God but also a good report among our neighbours Pro. 22.1 A good name is rather to be chosen then great riches and loving favour rather then silver and gold Eccl. 7.1 A good name is better then precious ointment To this Impiety is opposite or the contempt of fame and a good conscience a and the hypocritical affectation of fame or popular breath b and want of patience in bearing slanders c a Luk. 18.2 There was a Judge in a certain city which feared not God nor regarded man b Mat. 23.5 But they do all their works for to be seen of men c 2 Sam. 16.9 10. Then said Abishai why should this dead dog curse my Lord the King let me go over I pray thee and take off his head Then the King said what have I to do with you ye sons of Zerviah so let him curse because the Lord hath said unto him curse David who shall then say wherefore hast thou done so CHAP. XIV Of the Vertues and Works belonging to the Tenth Commandment HItherto of our duty to our Neighbour or of the parts of Gods mediate worship Now of the highest degree thereof in this tenth Precept The summe of it is That our mind be free from evil destres thoughts and affections towards our selves or neighbours Thou shalt not covet is a negative precept in which inordinate appetites thoughts and affections are forbid The rest conduce to the declaration taken from the object which is set down either particularly by naming the house wife servant maid oxe and asse of our neighbour or in grosse in this clause Nor any thing that belongs unto thy neighbour The RULES I. As the confounding of the two first Commands is unlawfully so the dividing of the tenth into two precepts concerning our neighbours house and his wife is naught and frivolous The reasons 1. The general closure Nor any thing that belongs to thy neighbour shewes it is but one command 2. The substance of the precept is in these words Thou shalt not covet as Paul cites them Rom. 7.7 3. They are contained in one verse and sentence whereas the rest though short are set down in distinct verses 4. Deut. 5. the coveting of our neighbours wife is first handled if then these were two precepts Moses of the tenth had made the ninth 5. They who maintain the contrary opinion explain these things conjunctly and by examples declare them David Chytraeus de Regul Vitae and Hondorsius in Promptuario II. The tenth Command belongs to the second Table For in the first Command of the first Table is handled our inward affection towards God III. Original Justice is the object not of this Command but of the whole Decalogue For original justice is a conformity with the whole law as original sin is that deformity which is repugnant to the whole Law IV. The proper object of this Precept are mens appetites thoughts and affections towards themselves and neighbours V. The end of it is to shew that Gods mediate worship is to be performed not in outward actions only but in inward affections also VI. As then the first Precept is the rule of the first Table so is this of the second Table For as the first Precept directs the heart but the rest the actions also so the fifth sixth seventh eighth ninth Precepts order our actions but the tenth our very heart Hence it 's clear that this Precept is not superfluous The vertues belonging to this Precept are the ordering of concupiscence and our wrestling against evil desires The ordering of concupiscence is whereby our appetites and affections are so ruled that by them we neither offend against our selves nor against our neighbour 1 Thess 5.23 Now the God of peace sanctifie you throughout c. To this is opposite inordinate concupiscence which in Scripture by way of excellency is called Concupiscence Rom. 7.7 For I had not known concupiscence if the Law had not said Thou shalt not lust The parts of this ordering are two The one is imployed about the appetites the other about the affections This word concupiscence among Divines is taken in a large sense both for the appetites and affections of which the former are ascribed to man as he
this opinion of counsels and works of supererogation is false 1. Because so the Law is made imperfect whilst the performing of counsels is preferred to the fulfilling of the Law 2. Because if no man is able to fulfill the Law much less able is any man to fulfill that which is heavier then the Law 3. Because to beg daily for pardon of our sins and to brag of such works are things inconsistent The places above alledged are to be understood of commands and not of counsels whiâ—h do not oblige men these commands indeed are particular and given only to certain men according to the exigence of their condition and gifts yet they are subordinate to general precepts Mat. 19.11 Single life is not only counselled but commanded two conditions being required 1. If the Kingdom of heaven doth so require it 2. If any be assured that he hath the gift of continence so ver 21. It is not a counsel but a command that is given to the young man that his hypocrisie might be manifested who bragged that he was able to fulfill the Law and 1 Cor. 7. Celibate is injoyned to them that have the gift of continency not simply but because it was expedient in those times of difficulties Now I pray what is more consonant to Gods Law then to renounce all earthly things for the glory of God therefore in these places nothing is counselled but what by the Law is commanded X. The end of good works is threefold to wit the glorifying of God and the testifying of our gratitude towards him the certainty of salvation and for our Neighbours edification We are taught Mat. 5.16 that we must study to do good works both for Gods cause and our neighbours Let your light so shine before men that they may see your good works and glorifie your Father which is in heaven They are to be performed for our own sakes because we can have no assurance of salvation election vocation and justification but by good works as the effects of Faith Justification and Sanctification whence John saith He that doth well is of God 1 Ep. 3.11 XI The subject of good works is man regenerated This was proved in the former Book cap. 10. out of our natural corruption whence appears the vanity of the School-mens Doctrine concerning merit of congruity and condignity they ascribe that to the works of an unregenerate man before the first grace but this to his works done after the first grace is received That they call the merit of congruity because it is fit or congruous that reward be given to him that worketh vertuously this they call merit of condignity because there is a proportion between the merit and the punishment of which opinion Bellarmine and Stapleton were ashamed XII The adjuncts of good works are their imperfection and necessity XIII The good works of the Saints are imperfect while they are travellers here but they shall be perfect in the state of glory hereafter This Doctrine is not thwarted by those places in which the Saints are said To walk perfectly and not to turn towards the right hand or to the left hand for in those places is understood not so much perfection it selfe as the desire of it and the perfection of parts rather then of degrees or their sincerity and integrity are meant whereby the faithful though the Scripture elswhere speaks of their sins study to serve God in the simplicity of their heart without hypocrisie XIV Yet this imperfection is covered with Christs perfection hence our halfe perfect workes and which are joyned with infirmities are reputed for perfect in this respect the Church is said to be without spot or wrinckle XV. Good works are necessary by the necessity of precept and the means but not by the necessity of the cause or merit By the necessity of precept they are necessary because the studie of good works through all the Scriptures is most severely enjoyned to us They are necessary in regard of the means because they are sure marks of Vocation Election and true Faith and because they are the way and means to attain heavenly blisse As if a man should make a journey from York to London to obtain an inheritance the way or journey is the medium or means but not the meriting cause of the inheritance even so it is in this matter Works would be truly meritorious if they had these three conditions 1. If they were our own 2. If they were not due 3. If they were proportionable to life eternal But in our good works these conditions are wanting 1. Though good works be done by us yet they are not of us 2 Cor. 3.5 2. We are bound to do them so that if we should do all yet we must confesse We are unprofitable servants Luk. 17.10 3. They have no proportion if they be compared to life eternal CHAP. II. Of Vertues pertaining to the Decalogue and whole Worship of God VErtues or good works are either general or particular Those belong to the whol worship of God so to the whole Law these to either of the Tables or to each Command The vertues of the first Command are either of the Understanding or the Will The vertues of the understanding are Wisdome and Prudence Wisdome is that vertue by which we know Gods will and our own infirmity that we may do what is conformable to Gods will and may seriously beseech God for strength to perform this will Rom. 12.2 That you may prove what is that good and acceptable and perfect will of God Psal 143.10 Teach me to do thy will because thou art my God lead me by thy good Spirit through the right path To this is opposite foolishnesse or ignorance of Gods wayes or an opinion of wisdome Jer. 5.4 These are foolish for they know not the wayes of the Lord nor the judgments of their God Pro. 3.7 Be not wise in thy own conceit Eccl. 7.16 Be not too wise Prudence is a vertue whereby we foresee how things are to be done in respect of time place and manner and what will be the event of each businesse which is undertaken The RULES I. Prudence is the director or guide of our counsels and actions II. It is prudence to distrust the world and not rashly to believe every man Jer. 9.4 Let every one take heed of his friend Mat. 10.16 Be wise as serpents and innocent as doves III. It is prudence to counterfeit and to dissemble Yet here we must know how and for what end we may counterfeit and dissemble the end is either the edification of the Church or the trial of things needful or the avoiding of dangers or the desire of eschewing vain-glory or boasting Then it will be lawfull to do this when it can be done without prejudice to Gods glory to the truth to charity to justice to our calling and duty and without fraud IV. It is prudence in the evils of sinne to choose none in the evils of punishment to choose
Sabbath be not wantonly abused Neh. 13.15 c. The same also must so moderate the strict observation of that day when need requires tha there be regard had to Charity by the example of the Macchabees Mac. 2.41 and Constantine the Great who in extreme necessity permitted Husbandmen to follow their Country-work XV. The Christian Holy-dayes have affinity with the Sabbath appointed not for Will-worship but for a commemoration of Christs benefits so that the conscience be not intangled with the snare of absolute necessitie Col. 2.16 Let no man condemn you in meats and drinks or in respect of a Holy-day or of a New-Moone or of Sabbaths To this Sanctification of the Sabbath are contrary its neglect and prophanation The Sabbath is either simply neglected when no regard is had of it or in some respect when it is spent meerely by ceasing from our own workes and consequently in idlenesse omitting those works for which the Sabbath was made of these in the seventh Rule or these works are performed but perfunctoriously and without any inward mental devotion which kind of Sabbath is deservedly called hypocritical See Isa 1.13 14. The Sabbath is prophaned 1. When we do the works of our outward calling needlesly as when we make journies or exact debts then c. 2. When we spend the Sabbath in carnal works as in gaming dancing revelling idle talking Stage-playes and such like sinnes 3. In idolatrous workes Such a prophanation is a most grievous sinne Exod. 31. 13 14. Numb 15.35 Neh. 13.16 Jer. 17.27 CHAP. VIII Of the Vertues in general belonging to the second Table IN the former Chapters we have spoken of Gods immediate Worship now followes the mediate consisting in the vertues and workes of the second Table Of which Worship we are to speake generally and particularly To the mediate Worship and second Table in general belongs Charity and Justice Charity towards men is either of man towards himselfe or towards his neighbour towards himself is whereby each faithful man next to God loves himselfe seeking his own temporal and eternal welfare Mat. 7.12 Whatsoever you would that men should do to you do ye the same Eph. 5.29 No man ever hated his own flesh but rather cherisheth it Phil. 2.12 Work out your own salvation with feare and trembling To this is contrary self-hatred and self-love being inordinate We see examples of perverse hatred in them who obstinately rebel against God and run headlong to their own ruine but the sinne of self-love is found in them who being too much drunke with love of themselves not onely despise their neighbour in respect of themselves but also love themselves above God Of these Christ speaketh Joh. 12.25 He that loves his life shall lose it On the contrary it is said of the godly Rev. 12.11 And they loved not their lives unto the death Charity to our neighbour is whereby we love our neighbour as our selves The RULES I. The efficient cause of this love is God the Father in the Sonne through the Holy Ghost Gal. 5.22 But the fruit of the Spirit is love II. The instrumental cause or roote is Faith woring by love Gal. 5.6 III. The matter or object of it is our neighbour that is every one to whom we owe duty or aid Luke 10.36 37. IV. But chiefly we must love those that are of the houshould of Faith Gal. 6.10 For we are tyed to them both in a natural and a spiritual tye Eph. 4.1 2 V. Nor in this case must we exclude our enemies For this Charity is commended particularly to us Exod. 22.4 5. If thou seest thy enemies Oxe or Asse go astray c. Prov. 25.21 if thy enemie be hungry give him bread to eat c. See Rom. 12.14 20. Mat. 5.44 c. For this duty we have the example of our heavenly Father doing good both to the just and the unjust Mat. 5.48 even giving his Son to us his enemies Rom. 5.8 VI. The forme of Charity towards our neighbour consisteth in the proportion of Charity towards our selves Lev. 19.18 Thou shalt love thy neighbour as thy selfe VII The end is to witnesse our love towards God and to certifie our regeneration and salvation 1 Joh. 4.20 If any man say he loves God and hates his brother he is a lyar for if he loves not his neighbour whom he hath seen how shall he love God whom he hath not seen 1 Joh. 4.7 Whosoever loveth is born of God v. 12. if we love one another God dwels in us To Charity are contrary 1. The want and neglect of it 2. Hypocritical Charity 3. The unjust hatred of our neighbour 4. Inordinate Charity whereby we love one more then is fitting Of the first vice Paul saith 1 Cor. 13.1 If I should speake with the tongue of men and Angels and have not Charity I am a sounding brasse and tinkling Cymbal Of the second Jam. 2.15 16. If a brother or sister be naked and destitute of daily food and one of you say to them depart in peace be warmed and filled notwithstanding ye give not those things that be needful for the body what doeth it profit Of the third 1 Joh. 3.13 Whosoever hateth his brother is a murtherer Of the fourth God himself 1 Sam. 2.30 Thou hast honoured thy sonnes more then me Mar. 10.37 He that loveth Father or Mother more then me is not worthy of me Yet here we must know that in two respects we may hate men first when they are Gods enemies Psal 139.21 Do not I hate them O Lord that hate thee Secondly when they draw us from Christ or the constant profession of him Luke 14.26 If any man comes to me and hates not his Father c. Charity is considered either absolutely or reciprocally There be three kinds of it considered absolutely to wit humanity benevolence and mercy Humanity is when we are ready to testifie our love to any one by exhorting admonishing comforting and helping This is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 affection or care towards one another 2 Cor. 8.16 it is called also duty and as it is exhibited to strangers hospitality this is recommended to us Isa 16.3 4. Rom. 16.2 3. 3 Joh. 8. Heb. 13.2 To this is opposite Inhumanity by which either the works of humanity are omitted or cruelty exercised as also unseasonable humanity when courtesies are performed to those who are unworthy of them or they are not performed in a right manner It were inhumanity if one should lay a stumbling-block before a blind man or should raile against a deafe man Examples of inhumanity are in the Edomites and such like adding affliction to the afflicted Jewes Amos 1. 2. In the Levite and Priest that passed by the man halfe dead To be surety for any man unadvisedly is an unseasonable humanity Prov. 6.1 11.15 or to give almes to every one without regard had of their worth 2 Thes 3.10 Benevolence or favour is whereby we so incline to the good and weal
Works belonging to the Fifth Commandment OF the mediate worship of God of which we have now spoken in general both the parts and degrees are to be considered The parts are two The first is of the Superiors duty towards his Inferiors and contrarily The latter is of every mans duty towards another The duty of Inferiors to their Superiors and contrarily is set down in the Fifth Precept the summe whereof is That between superios and inferiors that order may be kept which is pleasing to God This Command consisteth of a Precept and a Promise The precept is Honour thy father and thy mother By the name of Parents synecdochically are meant all Superiors as the word Honour contains all things that are like honour The Promise is That thou mayest live long in the land which the Lord thy God hath given thee In this promise is understood both the condition of Gods will and of our salvation for oftentimes God recompenceth the shortnesse of this life with the happinesse of the other The persons considerable in this precept are Magistrates and Subjects in the civil state Pastors and Parishioners in the Ecclesiastick Parents and Children Husband and Wife Masters and Servants in the Oeconomick among which by way of Analogy may be reckoned Masters and Schollers Tutors and Pupils old men and young and such as have more or lesse of other gifts The duties of Inferiours to their Superiours are reverence obedience and gratitude Reverence is whereby we bestow upon our Superiours due honour thinking well of them speaking reverently to them bearing with their infirmities and giving them the first place and leave to speake or do first This reverence is to be given to Magistrates Rom. 13.7 Feare to whom feare honour to whom honour c. To Ministers Mat. 10.40 He that receiveth you receiveth me and he that receiveth me receiveth him that sent me To Parents Lev. 19.3 Let every one of you feare his father and mother See Prov. 23.22 Eph. 6.1 To the Husband Eph. 5.33 and the Wife see that she reverence her Husband To Masters 1 Tim. 6.1 Let as many servants as are under the yoak count their Masters worthy of all honour To the aged Lev. 19.32 Thou shalt rise up before the hoary head and honour the face of the old man c. The same account must be had of those whom God hath honoured with some excellent endowments who morally are called Elders not so much for their yeares as for their gifts To Reverence is opposite Irreverence and contempt of Superiours Examples of irreverence in Subjects 1 Sam. 10.27 But the children of Belial said speaking of Saul how shall this man save us and they despised him In hearers Jer. 43.2 Thou speakest false said the Jewes the Lord thy God did not send thee In children Gen. 9.22 But C ham the Father of Canaan looking back shewed the nakednesse of his Father to his brethren without In the Wife Job 2.9 Then said his Wife to him doest thou still retain thine integrity curse God and dye In servants Gen. 16.4 When Hagar saw she had conceived her Mistresse was despised in her eyes Obedience or subjection is whereby we obey our Superiours in things lawful and honest as the Lord and patiâ—ntly beare their admonitions and corrections The Magistrate must be obeyed Rom. 13.1 Let every soule be subject to the higher powers c. Ministers Heb. 13. Obey and hearken to those that are set over you for they watch for your soules Parents Eph. 6.1 Children obey your parents in the Lord. Husbands Eph. 5.22 VVives be subject to your own husbands as to the Lord. Masters Eph. 6.5 Servants be obedient to them that are your Masters according to the flesh with feare and trembling in singlenesse of heart as unto Christ The RULES I. We must obey not only godly Magistrates and Masters but also Tyrants 1 Pet. 2.13 Be subject to every Ordinance of man for the Lord v. 18. Servants be subject with all feare to your Masters not only to those that are good and just but also to the froward for this is praiseworthy if any man for conscience towards God suffer trouble being unjustly afflicted Examples are of the Israelites obeying Pharoah Exod. 3 c. In Daniel obeying Nebuchadnezzar Dan. 2. II. But they are not to be obeyed in things contrary to Gods Word and a good Conscience An example we have in the Midwives Exod. 1. in Sauls servants 1 Sam. 22.17 in Daniel Dan. 6. in the Apostles Act. 4.19 saying Whether it be right in the sight of God tâ— obey you rather then God judge yee To obedience is contrary Disobedience rebellion impatience of correction and obedience in things unlawful We have examples of disobedience and rebellion in Miriam and Aaron Numb 12. in Corah Dathan and Abiram c. Numb 16. in the Israelites Numb 13. in Absolom 2 Sam. 15. Seba 2 Sam. 20. and such like in the Israelites contemning the Prophets in Elies sonnes 1 Sam. 2. Lots wife Gen. 19. Gehazi 2 King 5. Of unlawful obedience an example is in Doeg 1 Sam. 22. Gratitude is wherby inferiours in acknowledging the good-will and bounty of their superiours do testifie their thankful mind in will and deed where and when they can This is to be performed to the Magistrate by rendring Tribute Custome c. Rom. 13.7 and by praying for him 1 Tim. 2.1 c. to Ministers 1 Thes 5.12 We beseech you brethren that you will know them who labour among you and have the charge over you in the Lord and admonish you that you would have them in exceeding great love for their workes sake To Parents Prov. 23.25 thy Father and mother shall be glad and she that bare thee shall rejoyce Examples are in Joseph David c. Which gratitude in special is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying that gratitude of the young Storkes towards the old in feeding and bearing them To gratitude is opposite Ingratitude whereby Superiors are either not requited or ill requited Examples of which the Scripture is full So much of the Vertues or duties of Inferiours the Vertues of Superiours are benevolence justice and sedulity Benevolence is whereby Superiors carry a good affection to their Inferiors which they declare when occasion serves An example of this benevolence is proposed to Magistrates in Moses Exod. 32. to Ministers in Paul Rom. 9.1 The same is commanded to Parents Eph. 6.4 and you Fathers provoke not your children to wrath and this good will of Parents is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Gentiles which is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to love a word used properly to expresse the affection and natural love of parents and children the same is urged by Paul to husbands Eph. 5.25 Husbands love your wives as Christ loved the Church c. And to Masters Eph. 6.9 And ye masters do the same things to them forbearing threatnings knowing that your master also is in heaven c. To this is
head and root of all mankind IX Whatsoever therefore he received and lost he received and lost it for himself and posterity As the head contains Reason both for it selfe and the members as a Gentleman keeps or loses his Copy-hold for himself and posterity as out of a venemous root nothing can proceed that 's wholsome so all that are come of Adam naturally are born guilty of that primitive sin X. That Primitive sin therefore is not only personal but natural also because by it whole Nature is destroyed of which also Adams posterity is held gâ—ilty to wit all that are naturally sprung from Adam Christ then is excepted from this guilt for he was born of Adam but not by Adam not by natural generation but by the Vertue of the Holy Ghost XI As therefore the Person infected Nature so afterward Nature infected the Person XII We religiously believe that our first Parents were received into favour by God CHAP. X. Of Original Sinne and Free-will THat Sin which is derived from the first or primitive Sin is either original or actual original Sin is that native corruption derived into the whole man and to the whole race of man naturally descending from Adam whereby man having utterly lost his freedome to good becomes prone to evil The RULES I. This sin in Scripture is named by way of excellencie Sin and the Body of sina Sinful sin b Inhabiting sin c The law of our members d The old man e Fleshf. a Rom. 6.6 b Rom. 7.13 c Rom. 7.17 d Rom. 7.23 e Rom. 6.6 f Joh. 3.6 Gal. 5.17 II. It is called also Concupiscence Rom. 7.7 I had not known lust or concupiscence unlesse the Law had said Thou shalt not covet or lust III. Therefore the Papists do erroniously exempt it from being a sin reckoning it among the works of God By the name of Concupiscence is understood either that natural faculty of desire which was in man even before his fall or that corruption which naturally adheres to it as it is in the first act and as it inclines man onely to evil IV. The proximate cause of original sin is the guilt of the first sin in respect of which it is a most just punishment from God to wit a part of that death which God threatned to man V. Although the soule is immediately infused by God into man yet being united to the body it is made guilty presently of the first sin imparted to the whole man and therefore is infected with original contagion VI. Neither for this cause doth original sin cease to be sin in that it is not wittingly nor willingly committed for it is sufficient that the irregularity of our nature is present though spontaneousnesse be absent VII From this original sin except Christ alone no man is free not the blessed Virgin Mary Neither is it only in Infants but it is in the embryo scarce at yet conceived and before the birth and it appears still more and more as the rapacity of wolves shews it self in their whelps Psal 51.7 Behold I was born in iniquity and in sin hath my mother conceived me 2 Cor. 5.21 for he hath made him to be sin for us who knew no sin VIII Original sin doth consist not onely in an impotency and ineptitude to goodnesse but also in pronenesse to evill neither is it onely the amission of original good but also the immission of the contrary evil IX By Original sin our natural gifts are corrupted but supernatural are utterly lost X. The Vnderstanding remained but darkned the Will remained but depraved the inferiour Appetite remained but altogether vitiated XI Hence it is that in natural and civil actions an irregenerate man can doe no good without speciall grace XII Without this special grace no excelling thing could be performed by the Gentiles XIII Whatsoever good then that was which they did it was mixed with much vanity so that their cheif vertues were in Gods sight but glorious enormities XIV For these are not good works which are good in themselves but which are done well A work is said to be good either univocally or equivocally univocally so such a work is simply good in respect of all circumstances equivocally a work is good in it self but withall vitious either in respect of the subject or object or means or the end for if we look upon the actions of the Gentiles we shall finde rhat they aimed more at their own then at Gods glory in them XV. Although the affections of the wicked are kept in by God as with a Bit yet they are not healed XVI But supernatural gifts were utterly lost to wit a A. R. When it is said here that supernatural gifts were utterly lost is meant that Faith was utterly lost and Faith is the cheif of all supernatural gifts now that Faith was utterly lost in our first Parents is plain because they gave credit to the Serpent therefore they believed not that God was either true or omnipotent they thought to hide themselves from him therefore they believed not his omnipresence and in a manner Adam accused God for giving him the woman that made him sin and in this he lost the faith of Gods goodnesse and justice yet though man lost his Faith he did not utterly lose all other spiritual gifts for he did not utterly lose the knowledge of God nor did his posterity for that is learned by the things that are made Rom. 1.20 nor did he utterly lose the fear of God for Adam confesseth Gen. 3. that when he heard that voice of God he was afraid which Fear though servile yet it is a supernatural gift but of an inferiour rank the claritie of the intellect the rectitude of the will and the conformity of the appetite with reason XVII b A. R. When it is said here that there is no spiritual knowledge in us this must not be taken subjectively but causatively for there is knowledge in us because the soule is the subject of knowledge but this knowledge or performance of spiritual things is not of us or from us for of our selves we cannot think a good thought Again when it is said here that the principle of this knowledge is not in us the meaning is that the prime or chief principle is not in us for that is grace yet the secondary or subordinate principle of knowledge is in us and that is the minde Lastly it is said here that this principle is not in us either in act or in possibility we must not conceive that here is meant possibility passive for there is in us a power to receive spiritual knowledge when it is infused or else we are stones but here is meant an active possibility for we are not agents but patients in the first act of our Conversion so that there is no power nor possibility in us to illuminate ours own mindes or to rectifie our own wils Hence there is no principle of knowledge or performance of spirituall things in us
my Disciples and v. 12. There prepare the Passeover v. 15. I have desired to eat this Passeover with you To the purpose serve all those places in which Expiation is attributed to sacrifices and Purificatâ—on to water and washings also in which the name Jehovah is given to the Ark or to Jerusalem Psal 47.6 Ezek. 48.35 Like testimonies are in the New-Testament Mat. 26.26 27 28. While they were eating Jesus took bread and when he had blessed brake it and gave it to his disciples saying Take eat this is my body likewise taking the cup and having given thanks he gave to them saying Drink yee all of this for this is the blood of the New Testament c. See the like places in Mark Luke and 1 Cor. 11. so 1 Cor. 10.4 And the rock was Christ Ephes 5.26 That he might sanctifie his Church having purged her with the washing of water Col. 2. v. 12. Being buried with him in Baptisme Hebr. 9.13 For if the blood of buls and of goats and the ashes of an heifer sprinkling the unclean sanctifieth to the purifying of the flesh Yea the very same is seen in other speeches besides sacramental as Gen. 41.37 The seven cows are seven years that is types and figures of seven years Rev. 17.9 The seven heads are seven hils and v. 12. The ten horns are ten Kings XIX This kinde of speaking is called a Sacramental Metonymie of the thing signified for the signe Now it is not material whether the trope be in the attribute or in the copula or coupling of the words for though the trope may be in the attribute yet the cause or ground of the trope is in the copula The material cause of a simple enunciation consisteth in the subject and attribute but the copula being affirmed or denyed makes up the formal part by which it becomes true or false proper or figurative for as often as things of different natures are affirmed or joyned by the copula that speech is false or tropical the seal therefore of the trope is in the predicat but the cause thereof in the copula Whereas then the copula is in this enuntiation This is my Body conjoyns things of different natures to wit bread and Christs body necessarily the speech must be false but to say so were blasphemy or else tropical Therefore the interpretation of such speeches is plain bread is the body of Christ that is a Sacrament of his body Circumcision is Gods covenant that is a signe or sacrament thereof seven Kine are seven years that is figures of seven years so we are said to be cleansed with waters sacramentally because baptisme or washing is the sacrament of cleansing so sacramentally the sacrifices of the Old Testament are said to expiate because they were types of expiation by Christ XX. The end of the Sacraments is the sealing of the Covenant of Grace XXI The effects of the Sacraments are not justification or sanctification as if it were by the work wrought but the confirmation and sealing of both benefits This is plain by the example of Abraham who before he was circumcised was justified Rom. 4.11 Therefore the Pontificians falsely affirm that the Sacraments conferre remission of sins and such like benefits by their own inward vertue out of the work wrought These places then of Scripture in which such things are spoken of the Sacraments are to be expounded by a sacramental metonymie as is said XXII Sacraments are common to all that are in the Covenant in respect of the signes but proper to to the Elect in respect of the thing signified XXIII Sacraments are necessary to salvation not simply and absolutely as if they were the prime causes thereof but hypothetically as they are ordinary means of salvation to be used as Christ hath commanded Hence saith Bernard Not the want but the contempt damneth XXIV The Word and Sacraments agree in substance for what the testament promiseth the seal confirmeth but they differ 1. In that the word is received by the eare the Sacraments perceived by the eye so that the Sacrament is a visible word 2. Because the word of the Gospel is generall but by the Sacrament the promises of the Gospel are applied to every believer 3. Because by the Word faith is ordinarily begot and confirmed by the Sacraments Sacraments are of the Old Testament or of the New Of the Old Testament there were two principal and ordinary to wit Circumcision and the Passeover Of these we have handled in the doctrine of the Ceremonial Law Of the New Testament there are two Baptisme and the Lords Supper The RULES I. The Sacraments of the Old and New Testament agree in the thing signified in respect of substance to wit Christ with his benefits which is the kernel of all the Sacraments Heb. 13.8 Jesus Christ yesterday and to day is the same and for ever Rev. 13.8 The Lamb slain from the begining of the world to wit sacramentally in the Sacrifices and Passeover II. Baptisme doth answer Circumcision analogically so doth the Lords Supper the Passeover For as Circumcision was the Sacrament of initiation or of ingraffing into the Covenant of regeneration or spiritual circumcision so is Baptisme And as the Passeover was the Sacrament of spiritual food even so is the Lords Supper Hence the holy Supper succeeded the celebration of the last Passeover III. The difference between the Sacraments of the Old and New Testamenâ— consisteth in this 1. In external signes 2. In the manner of signifying for there was signified that Christ was to be exhibited 3. In number For besides Circumcision and the Passeover they had also other Sacraments We have none besides Baptisme and the Lords Supper 4. In amplitude for the New-Covenant doth not extend it self to one and the same people 5. In continuance for those continued only till Christs first coming but these remain to the end of the world 6. In clearnesse IV. The difference then which the Pontificians feign is false That the Sacraments of the Old Testament were types of the Sacraments of the New Testament 2. That the Sacraments of the Old Testament did only shadow out justifying grace but that ours have really in themselves the body of spiritual good things As for the first difference it is one thing to be a type of Christ another thing to be types of the Sacraments in the New-Testament That Circumcision and the Passeover were types of Christ is said but that they were types of our Sacraments I deny for it were most absurd to think that they were instituted only to represent ours The other difference also is false for both in those Sacraments and in these Christ with his benefits are the matter and marrow But the difference between the Sacraments of the Old and New Testament is rather this that they were shadows of spiritual good things whereof Christ was the body Col. 2.17 V. Neither will it follow that therefore the Sacraments of the New-Testament are not better then
old more obscure Offered by the doctrine of Prophets Sealed Ordinarily by Sacrifices Circumcision Passe-over Extraordinarily in diverse types The new more manifest See D. To the communion of the Church See E. Proper to the Elect See F. Of Glory See G. D. The New more manifest Offered by the doctrine of Christ Sealed by the Sacrament Of Baptisme The Supper E. The communion of the Church considered in it self in respect Of Nature according to that part which is Militant Triumphant The marks to wit the pure Preaching of the Word and administration of the Sacraments Of Administration Ordinary Publique Ecclesiastical Civil Private Extraordinary Oppositely in respect of enemies Manifest Heathens Jews Mahumetans Secret False Christians Antichristians of which Some are common Hereticks One so called by way of excellency F. Proper to the Elect the fruits whereof are Saving Faith The effects of Faith Partly Justification by which α. Sins are pardoned β. Righteousnes is imputed For the imputation of Christs α. Passion β. Obedience Sanctification by which γ. Sin is in part abolished δ. New righteousnes infused By the power of Christ and of his γ. Death δ. Resurrection Partly Perseverance in the grace of God Christian Liberty G. Of Glory which shall begin in the day of Judgement the Antecedents of which shall be Christ comming the Resurrection of the dead The concomitants A most glorious proceeding towards the wicked In their Condemnation In their imprisonment in Hell Towards the Godly In their Absolution In their Translation to Heaven The consequents The Consummation of the Word Life eternal A. As he is to be worshipped which worship contains these General Vertues Of the Vnderstanding Wisdome Prudence Of the Will Sincerity Promptitude Constancy Special belonging to the Worship of God Immediate according to the 1. Table and that onely Internal according to the first Command in which is enjoyned The knowledge of God Religious affection towards him Faith Confidence Hope Charity Feare Repentance Gratitude Patience External joyned with Internal The Parts whereof out of the 2. Command the solemne rite of worshipping God The parts whereof are a right handling of the Word the Sacraments Prayer Helps Fasting Vows The third Precept See H. The time See I. Mediate See K. H. In the third Precept the sanctifying of Gods name which is In affection or zeal for Gods glory In effect By Words using Gods name in Consecration Oathes Lots in Confession By Deeds in holinesse of life I. Time the Sabbath which by the 4. Command is sanctified in forsaking our own works In doing what God enjoyns such are Religious Worship Works of Charity K. Mediate according to the 2. Table which contains these general vertues such are Charity Towards our Selves Towards our Neighbour which being considered absolutely is Humanity Benevolence Mercy Reciprocally is Brotherly love Friendship Justice Distributive Commutative Special L. Special pertaining to the parts of the Mediate Worship concerning the duty of Superiours and Inferiours For there is required by the V. Command From Inferiours Reverence Obedience Thankfulnesse From Superiours Good will Righteousnesse Diligence Of each one towards another in goods Inward Life for preserving of which in our selves and neighbour by the sixth Command are required vertues having relation to us Innocencie Mildenesse Clemency Gentlenesse To others Vindicative Iustice Fortitude Modesty for preserving of which by the VII command are required those means which are enjoyned to all Temperance consisting in Sobriety Chastity Also Shamefastnesse Honesty To some Marriage Outward See M. To the highest degree See N. M. Outward Abilities hence by the 8. Command Are those vertues which relate To our neighbours Justice in Selling and buying Using Keeping Beneficence which in Things Greater Magnificence Lesser Liberality Persons Poor Alms. Strangers Hospitality To our selves Contentment Parsimony Laboriousnesse Fame to which by the 9. Command belong those vertues which relate To our neighbour Veracity Candidnesse to which are subservient Fidelity Silence Gravity Gentlenesse Civility Free speech To our selves Modest self-praise An unblameable life N. To the highest degree by the X. Command In ordering Our natural appetites of Meat Drink c. Our affections of Love Hatred Joy c. Combate against concupiscence FINIS
of our neighbor that we pray for his prosperity and rejoyce at it Isa 66.10 Rejoyce with Jerusalem c. Rom. 12.15 Rejoyce with them that rejoyce There be examples in the blessed Angels Luc. 3.10 15.10 in Paul Rom. 1.8 and many other places in John 2 Ioh. 4. 3.3 Ioh. 4 5. To this is opposite Envy or displeasure at another mans good Malevolence also when one wisheth the ruine of another and Counterfeit benevolence There are four degrees of Envy I. When one cannot endure that another should enjoy the same happinesse with him Examples we have in the labourers that came first Mat. 20.11 c. and Act. 13.4 5. in the Jewes envying salvation in the Gentiles II. When one envieth that in another which he cannot obtain himself Examples are in Satan in Cain Gen. 4. in Esau Gen. 27. in Josephs brethren Act. 9.7 in Mary Moses sister Num. 12. in Saul 1 Sam. 18.7 8. in the Nobles of Persia Dan. 6. in Pompey and Caesar of whom Lucan Caesar cannot brook a Superior nor Pompey an Equal III. When we cannot endure that another should enjoy that good which he enioyeth whom we love An example of this is in Iosuah who envied Eldad and Medad because they did prophesie as well as Moses Num. 11. in Iohns Disciples Ioh. 3.26 and Christs Mar. 9.38 IV. When one envieth another or out of malice destroyes that which he does not desire he should enjoy As when the Philistines stopped the wells which Abrahams servants had digged Gen. 26. Like dogs in the manger not eating hay themselves bark at the cattle that eat it Or like that spotted beast called Stellio devouring his own skin which every year he puts off that it may not help man troubled with the Falling-sicknesse This sin of envy must be avoided 1. Because it is earnestly forbid Psal 37.1 Pro. 3.31 2. Because it is joyned with a disdain of Gods goodnesse Mat. 20.15 Is thine eye evil because I am good 3. Because it is the author of much mischief as of murther Gen. 4. 2 Sam. 3.20 of seditions Num. 12. of heresies 4. It also disquieteth a mans life Iam. 3.16 An example of malice envy counterfeit love is in the Pharisees inviting Christ Luc. 14.1 c. Mercy is when we take another mans misery to heart so that we study by all meanes to asswage or remove it Mat. 5.7 Blessed are the merciful c. Luk. 6. Be ye merciful Rom. 12.15 Weepe with those that weepe 1 Thess 5.14 Help the poor The kinds of this mercy are rehearsed Mat. 25.35 c. Examples are in Joh c. 30.25 in David Ps 40 c. in Jonathan 1 Sam. 20. in the Samaritan Luk. 10. To this are contrary Unmercifulnesse when we pity not the afflicted or when we adde affliction to them 2. When we rejoice in other mens miseries 3. Counterfeit and unlawful pity Unmercifulnesse is forbid Pro. 3.27 28. It deserves judgment without mercy Jam. 2.13 Of rejoycing in other mens evils we have examples in Doeg Ps 52. in the Edomites Ps 137. in Christs enemies Mat. 27. It is most earnestly forbid Pro. 24.17 Counterfeit mercy is seen in Davids enemies Ps 41.7 This is called the Crocodiles pity who weeps when he intends to devoure a man Unlawful mercy is condemned Jer. 15.16 So much of the kinds of Charity considered absolutely Being considered respectively it hath for its kinds Brotherly love and Friendship Brotherly love is that which mutually is entertained by Christs members and the houshold of faith This reacheth so far that we should lay down our life for our brethren 1 Ioh. 3.16 Examples are in Ionathan in the Macchabees in Paul c. This is to be used towards the dead in burying them and mourning for them c. Friendship is love between two or more whereby they mutually and truly imbrace each other with special benevolence to perform such duties as are honest and possible The RULES I. We are bound to shew our selves courteous benevolent and merciful to all but not to entertain friendship with all The reason is because friendship consists in mutual and reciprocal benevolence and in such a singular tie that we ought to impart to our friends our most secret resolutions but we cannot with safety trust every man therefore we are commanded to walk wisely Zach. 7.5 Let no man trust his neighbour Eph. 5.15 See then that ye walk warily not as unwise but as wise redeeming the time because the dayes are evil II. True friendship is judged by its end to wit if it be entertained for piety and honesty Aristotle teacheth Ethic. 8. that friendship is entertained either for pleasure or profit or vertue and of these three ends he only approves the last for the vulgar people measure friendship by profit but the godly must chiefly look upon vertue or honesty To true friendship is opposite that which is counterfeit also that friendship which entertains covenants and company with infidels and wicked men An example of counterfeit and false friendship is in Davids enemies Psal 41.7 55.13 14 c. and in Judas the traitour As for making covenants with wicked men we must know that they are either of peace or of war A covenant of peace is that which is entertained on both sides for preservation of publique quietnesse such was the covenant that Abraham made with Hamor and Escol Gen 14.13 and with Abimelech Gen. 21.27 and Isaac with the same Abimelech Gen. 26.20 of Solomon with Hiram 1 King 5.2 The covenants of war are such as be made for offence and defence and these either with believers or unbelievers the former are permitted but so that we trust not in them the latter are most severely prohibited by God Exod. 34.12 Take heed that thou make no covenant with the inhabitants of that land 2 Cor. 6.14 Be ye not unequally yoked with the wicked The unhappy events of such covenants are seen in Iehoshaphat 2 Chron. 19.20 in Asa 1 King 15. 2 Chron. 16. in Ahaz Isa 7.8 9. in the Iewes Ezek. 16.27 28. 'T is lawfull to converse with infidels and wicked men if we have hope to reclaim them and if we carry our selves prudently that we be not corrupted by their familiarity So much of Charity Justice is that vertue whereby we give every man his due This name of Iustice is ambiguous for sometime it implies the whole Law sometime it hath relation to the second Table as it is exercised towards our neighbour This is either commutative or distributive This is imployed in distribution of goods rewards punishments and such like observing a Geometrical proportion according to the condition merits or dignity of the person That is whereby we give to every one his due by an Arithmetical proportion according to the equality or inequality of things To Justice Injustice is opposite both privatively and contrarily This is to be avoided for it excludes men from the Kingdom of heaven 1 Cor. 6.9 CHAP. IX Of Vertues and