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The Duties Commanded and Sins Forbidden in the Law of God

George Downame (d 1634) · 31,184 words · 139 min

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Logan West
(with David Jonescue and Alex Sarrouf)
www.puritansearch.org

AN ABSTRACT OF THE DVTIES COMMANDED, AND SINNES forbidden in the Law of God.

BY THE RIGHT REVEREND FATHER IN GOD, GEORGE DOWNAME, Doctor of Divinity, and Lord Bishop of DERRY.


PSALM. 119. 96.

I have seen an end of all perfection: but thy Commandment is exceeding broad.

AT LONDON, Imprinted by FELIX KYNGSTON. 1620.

TO THE TRVE LOVER OF VERTVE AND RELIGIon, Mistress MARGARET HARE, widow, the late dear and loving wife of JOHN HARE Esquire, of the Inner Temple, and chief Clerke of his Majesty's Court of Wards and Liueries.

T He Reverend Author of this Book, having now full twenty years since, in his public exercises finished a very large Treatise upon the Decalogue, or ten Commandments of Almighty God, was then pleased at my earnest entreaty, and for my private use, to collect and gather out of that large Treatise, the sum and heads of what was therein more largely handled, which I purposed still, according to his first intent, to have kept by me for my private use: but since, having been often importuned by many learned and religious Ministers for the loan thereof, whereto I had almost yielded, had I not considered the wrong and injury which thereby might redound to the Author, if the same should happen to be printed, either by some imperfect copy, or under the name of some other, especially, if ever the Author should be pleased to publish those his larger volumes. And therefore for satisfaction of the request of my friends, I endeavored to gain the Authors consent to the publishing hereof; which having obtained, I have now put the same in print for the public and general good, and do dedicate the same unto you, not only to be a help to you in your private meditations in the Law of God, but also as a testimony of my thankfulness for your many favors both to me and mine. The Almighty God make it profitable for the end intended: to whose blessed protection I commend you, and will ever rest

Yours in all Christian duty to be commanded, BASILL NICOLL.

THE PREFACE, CONTAINING RVLES OF direction, for the expounding of the Commandments.

W Hereas the holy Ghost testifieth, that the Law of God, (though propounded in ten words) is so perfect, that nothing may be added to it, and so large, that nothing may be compared therewith: It must therefore be confessed, that the sense of the Commandments is so to be enlarged, as that they may be understood to be the perfect Pandects (as it were) of Christians; forbidding all vices which the Lord condemneth in his Word; and commanding all moral duties which he requireth at our hands.

And for as much as there are two principal uses of the Law; the one, to show us our manifold sins, and the punishments due for them, that being humbled in our selves, we might seek to Christ: the other, that it might be a perfect rule, whereby to frame our lives and conversation; that being redeemed by Christ, we may also be renewed according to the image of God, in true righteousness and holiness: therefore it is very expedient, that the special duties commanded, and vices forbidden in every Commandment, should particularly be laid forth. That in respect of the former use, we might see those manifold both duties which we have omitted, and also vices which we have committed heretofore: and in respect of the latter, that we might distinctly see and understand those particular duties which the Lord enjoineth us to observe, and those particular vices which he chargeth us to shun for the time to come.

And for our direction in this behalf, we are to expound every Commandment according to these five rules:

1. Where any duty is commanded, there the contrary vice is forbidden; and where any vice is forbidden, there the contrary duty is commanded.

Every Commandment therefore containeth two parts; the

  • Affirmative, commanding the duty.
  • Negative, forbidding y • vice.

Whence ariseth a distinction of sins, that they are either sins of

  • Omission.
  • Commission.

2. Under one particular vice mentioned in the Commandment, all of the same kind are forbidden; and under one particular commanded, all of the same kind are commanded. For the Law of God is spiritual, and therefore requireth not only outward obedience in word and deed, but also inward in the mind and heart. Neither doth it only forbid the outward sins committed in word and deed, but also all the secret corruptions of the mind and heart. And thus our Savior hath taught us to expound the Law of God, Math. 5. 21, 22, 27, 28. and 1. Epist. John. 3. 15.

Again, the Law of God is perfect, requiring perfect obedience both inward and outward, not only in respect of the parts, but also of the degrees. Wherefore, where any duty is commanded, there the highest degree of it is commanded, as appeareth by the sum of the Law, Math. 22. 37, 38. and where any vice is forbidden, there the least degree of it is forbidden, and beareth the name of that gross sin which is specified, that we might learn to esteem no sin small. For unadvised anger is murder; and looking upon a woman to lust after her, is forbidden under the name of adultery, as our Savior teacheth, Math. 5. 22, 28.

3. Where any duty is commanded, there the means which tend thereto are enjoined; and where any vice is forbidden, there the means, provocations and allurements tending thereto are also forbidden. For such as is the end, such are the subordinate means that in their own nature do tend thereto. This teacheth, that good intentions and desires will not serve, when we are careless of the means.

Now there are three means which are common to all duties, and therefore in all the Precepts are commanded; and the neglect of them, or the use of the contrary forbidden: viz. 1. Prayer: for of our selves we cannot so much as think a good thought, 2. Cor. 3. 5. Psal. 119. 33, 34, 35, 36.

2. Diligent hearing of the Word, Rom. 10. 14, 17.

3. Good company, Prov. 13. 20. He that toucheth pitch, shall be defiled, Ecclus. 13. 1. A little leaven soureth the whole lump, 1. Cor. 5. 6. Therefore David biddeth the wicked depart from him, that he might keep the Commandments of his God, Psal. 119. 115. and else-where professeth, that he avoided their company, Psalm. 26. 4, 5.

4. Where any duty is commanded, or vice forbidden, there also the signs are commanded, or forbidden. For first, as touching virtues and duties; the graces of God are not to be smothered, as it were candles under a bushel, but they must be manifested to the glory of God, to the good example of others; and for a testimony to our selves that we are endued with them, we must be careful of honest things, not only before God, but also before men, 2. Cor. 8. 21.

And as touching vices, we are taught to abstain from all show of evil, 1. Thes. 5. 22. Haughty looks, strange apparel, are condemned as signs of pride: haunting of suspected places, as signs of incōtinency, &c.

5. Duties to be procured, and vices to be avoided, not in our selves only, but also in others. First therefore in all the Precepts is commanded the communion of Saints to be exercised among the faithful, in an earnest desire shown, to win our neighbor unto Christ, and in a tender care taken, for the furthering of the salvation one of another, by the duties of edification.

As namely, 1. In respect of duties, by stirring up one another, Heb. 10. 24. by

  • Instructing the ignorant.
  • Admonitiō, or putting our brother in mind of his duty.
  • Exhortation unto his duty.
  • Encouraging him in well-doing.
  • Comforting those which are weak.
  • Good
    • Counsel.
    • Example. Math. 5. 16. 1. Pet. 2. 12. Heb. 12. 13

2. In respect of things forbidden, to

  • Reclame the Erroneous. I am. 5. 19, 20.
  • Reprooue the offender. Leu. 19. 17. Eph. 5. 11.
  • Disswade from vice.

Secondly, in all the Precepts we are forbidden to have any fellowship with the unfruitful works of darkness, Eph. 5. 11. or to be accessory to the offenses of others, 1. Tim. 5. 22.

Men may be accessory to the offenses of others, diverse ways: whereof some are

  • Common, and those either
    • Going before the offense committed, as
      • Prouocation, by
        • Incensing, Gal. 5. 26. Eph. 6. 4. Job 2. 9. 1. King. 21. 25, 7.
        • Alluring. Pro. 1. 10. • 7. 18, 21. and hereto corrupt and infecting speeches are referred. 1. Cor. 15. 33.
      • Evil counsel: 2. Sam. 13. 5. • 16. 21. 2. Chr. 22. 3, 4.
      • Consent and approbation, Rom. 1. 32 whether it be
        • Ouert and expressed, and that either in
          • Word. Act. 8. 1. • 26. 10.
          • Deed. Act. 7. 58. so receivers, of theft; bawds, of adultery; partners of the gain. Pro. 1. 14. Psal. 50. 18.
        • Couert, as by silence, or dissembling the fault of our brother, when he ought to be admonished: for as by ill speech thou bringest thy brother into sin, so by ill silence thou leavest him in sin, or sufferest sin to rest upon him, Levite. 19. 17. Qui tacet, consentire videtur.
      • Evil example, occasioning another to fall: this is called a scandal, Ro. 14. 13. and it is either a scandal
        • In it self as that which is evil in it self, and is therefore an offense given, though it be not taken: as any sin committed in the sight or notice of another.
        • By accident, when the thing, which in it self is indifferent, is so used, as that the weak brother is offended thereby: that is, when he is by thine example animated to do that, which in his own conscience he doth condemn. Ro. 14. 20, 22. 1. Cor. 8. 9, 10.
    • Accompanying, or following after the offense, as y e
      • Excusing
      • Defending
      • Cōmending
      of it. Esa. 5. 20. Prov. 24. 24.
  • Peculiar to Superiors, as to
    • Command that which is evil & unlawful, either
      • Publikely, by wicked laws & edicts. Esa. 10. 1. Dan. 3. 4, 5. 6
      • Priuately. 1. Sam. 22. 18. 19. 2. Sā. 12. 9. & 2. Sā. 11. 15, 17
    • Winke at euiil, which by their authority they might redress. Ro. 13. 4. Mar. 15. 15. 2. Kin. 12. 3

The Law is divided into two Tables, the

  • One, commanding the love of God, or the duties of Piety towards God. Mat. 22. 37, 38.
  • Other, commanding the love of our neighbor, or the duties of charity and righteousness towards our neighbor, Mat. 22. 39.

The Commandments of the first Table, prescribing the worship of God, or Piety, teach

  • Who is to be worshipped: viz. that Jehovah alone is to be had and worshipped as God. Praec. 1.
  • How, both in
    • His solemn worship: viz. by such means, and after such a manner as he hath prescribed. Praec. 2
    • The whole course of our lives, viz. by sanctifying & glorifying his name. Praec. 3.
  • When especially God is to be worshipped, viz. on the Sabbath, which is to be sanctified, and consecrated to the worship and service of God. Praec. 4.

The first Commandment.

The Sum of the first Commandment.


Math. 4. 10.

Thou shalt have Jehovah alone for thy God.

The Affirmative part,

Containing two branches.

  • 1. That we should have Jehovah to our God.
  • 2. That we should have him alone.

The special duties.

We are to have God both

  • Inwardly in our
    • Minds, by
      • Knowing
      • Believing
      • Remēbring
      him.
    • Hearts, by adhering unto him.
  • Outwardly, and in the whole man, by honoring him.

In our minds.

1. The true Knowledge of God. John. 17. 3.

Where we are to consider the

  • Object: the truth which God hath revealed concerning himself. Deut. 29. 29. John. 5. 39. 1. Tim. 2. 4.
  • Quantity or measure, 1. Cor. 14. 20. Col. 3. 16. which must be proportionable to our
    • Calling, more being required in those who are guides of others.
    • Means. Luk. 12. 48.
    • Time which God hath vouchsafed us. Heb. 5. 12.
  • Quality, that it be an effectual▪ powerful, and spiritual knowledge. 1. John. 2. 3, 4.

The Negative part.

Forbidding,

  • 1. The not having of God, which is Atheism.
  • 2. The having of a false god, which is Idolatry.
  • 3. The having of more gods than one, which is Polytheism.

The Opposite vices. Opposite to knowledge, in regard of the

  • Object, both in the
    • Excess: curiosity, to be w •• e above that which is written. 1. Cor. 4. 6.
    • Desect,
      • Ignorance 1. Cor. 15. 34. Hos. 4. 1, 6. either when men
        • Cannot, through their natural corrupti • n. 1. Cor. 2. 14. Rom. 3. 11. and this is narurall blindness.
        • Will not, which is affected ignorance. 2. Pet. 3. 5.
        • Care not to know God. which is ••• elesse ignorance. Pro. 1. 22. John 3. 19.
      • The fruit of ignorance, which is, errors concerning God. Math. 22. 29.
  • Quantity, a small measure of knowledge. Heb. 5. 12. Esa. 28. 9, 10. Ier. 4. 22▪
  • Quality, a literal or speculative knowledge, severed frō obedience. 1. John. 2. 4. 1. Cor. 13. 2. Luk. 12. 47.

2. Faith, whereby we give credit to the Word of God. 1. John. 5. 10.

Faith, in respect of the object, is either

  • General, whereby we give assent to the whole Word of God. And this, in regard of the
    • Quantity, ought to be a full persuasion, in respect both of
      • Understanding. Col. 2. 2
      • Assent. Luk. 1. 1.
  • Quality, must be a lively, effectual and working Faith. I am. 2. 18. Gal. 5. 6.
  • Special, giving credit to the
    • Threatenings of the Law to our humiliation. 2. Chron. 34. 19, 21, 27, Io • . 3. 5.
    • Promises of the Gospel to our justification. John. 3. 16.

3. Remembrance of God. Eccl. 12. 1. Esa. 62. 6.

It containeth two duties:

  • Memory, laying up (as it were) into the treasure of our hearts, those things which we learn concerning God and his Word. Prov. 2. 1. • 4. 21. Deut. 6. 6. • 11. 18. Luk. 8. 15.
  • Recordation, recording or recalling to mind that which was committed to memory. Psal. 78. 34, 35. Psal. 22. 27.

And this ought to be

  • Effectual, working obedience. Psal. 119. 55. Esa. 64. 5.
  • Entyre, and not partial: as, to remember his mercy, and not to forget his justice, &c.

Opposed to Faith

  • General, in the
    • Excess, vain credulity, having no ground in the Word of God.
    • Defect, in respect of the
      • Parts, viz.
        • Understanding, such especially is the implicit faith of Papists.
        • Assent,
          • With-held from the truth, doubting. Rom. 4. 20. Math. 21. 21.
          • Giuen to the contrary, falsehood. 2. Kin. 7. 2. 2. Th. 2. 11, 12. which are two degrees of infidelity.
      • Quantity, 〈 in non-Latin alphabet 〉 , a small measure of faith. Act. 26. 28.
      • Quality, the idle and dead faith. I am. 2. 14, 17, 26.
  • Special, viz.
    • Legal, infidelity working carnal security. Deut. 29. 19.
    • Evangelical, as the
      • Counterfeit faith of hypocrites. Luk. 8. 13. John. 2. 23, 24.
      • Infidelity of unbelievers John. 3. • .

Opp.

  • Forgetfulness, in not
    • Laying up, but suffering the Word of God to slip from us. Heb. 2. 1. Deut. 6. 12.
    • Recalling, when just occasion is offered. Job 8. 13. Deut. 8. 11, 14, 19. Psal. 44. 20. & Psal. 50. 22.
  • Remēbrance, either
    • Vneffectuall, severed from obedience in men sinning against conscience.
    • Partiall, as calling to mind either God's
      • Mercy alone, unto Presumption.
      • Justice alone, to Desperation.

In our hearts we are to adhere unto the Lord, and set our hearts upon him alone. Deut. 13. 4. Act. 11. 23. 1. Cor. 7. 35. John. 23. 8.

This is to be done by setting our affections upon God, chiefly by

  • Trusting in
  • Louing
  • Fearing
him above all things and frō these three some others arise.

1. Trust or assiance, in God. Pro. 3. 5. Psal. 32. 10. • 34. 8.

Which we are to have, whether we

  • Have means, for we are not to trust in them, but in the use of them to depend upon God. Psa. 44. 5, 6, 7. • 60. 11.
  • Want means. Job 13. 15.
We are to trust in God, who is able to provide for us, both
  • Without means, Genes. 22. 14. Even in the Mount will God provide.
  • above means. 2. Chr. 20. 12. • 14. 11. 1. Sam. 14. 6.

Opp. Remouing our harts from God, Ier. 17. 5. either by

  • Not setting our hearts upon God▪ the fault of
    • Hypocrites. Esa. 29. 13
    • Profane persons. Ierem. 12. 2.
  • Setting our hearts upon other things, the fault of worldlings. Psal. 62. 10. Phil. 3. 19. who are therefore called Adulterers. I am. 4. 4.

Oppos. as

  • Extremes, in the
    • Excess: tempting of God, Math. 4. 6.
    • Defect, diffidence, Luk. 12. 29. and the fruits thereof, viz.
      • Carking care. Mat. 6. 25, 31. Luk. 21. 34.
      • Use of unlawful means. Prov. 30. 9.
  • Disorder, whē our affiance is reposed in other things, whether
    • Vnreasonable, as our
      • Instruments and means. Psa. 20. 7. • 44. 6. Hab. 1. 16.
      • Wealth and riches. Job 31. 24. 1. Tim. 6. 17. Psal. 52. 7.
      • Place, either for the
        • Strength. Ier. 48. 7. • 49. 16.
        • Holiness. Ier. 7. 4.
    • Reasonable, as
      • Men, Ier. 17. 5. though
        • Skilfull. 2. Chr. 16. 12.
        • Mighty, Psalm. 146. 2.
        • Many. Hos. 10. 13. Esa. 31. 1, 3
      • Devils, as in
        • Witches and wizards. Deu. 18. 10, 11. Levite. 20. 27.
        • Those that seek to them. Levite. 20. 6. 1. Chro. 10. 13.

To Affiance we are to join Hope: for he that trusteth to God's goodness for the present, will also expect go • d things from him for the time to come. Psal. 37. 7. Psal. 146. 5. Heb. 6. 19.

Her • 2. things are to be considered, the

  • Object, both the
    • Person, in whom, viz. God alone: who therefore is called our Hope. Psal. 46. 2 • 62. 9. Joel 3. 16. Col. 1. 27. 1. Tim. 1. 1.
    • Things, viz. good things to come, according to God's promise, both in
      • This life, as
        • Assistance in time of need. Psalm. 46. 1. • 62. 1, 2, 5, 6, 7.
        • Exhibition of all good things. Psalm. 104. 27, 28.
      • World to come, eternal life. Tit. 1. 2. 1. Thes. 5. 8. which, because it is the chief object of our hope, is also called our hope. Col. 1. 5. Tit. 2. 13.
  • Manner how we are to hope, with
    • Patience. Rom. 8. 25. 1. Thes. 1. 3. Hab. 2. 3.
    • Assurance and comfort. Rom. 12. 12. Heb. 3. 6. • 6. 11. 1. Pet. 1. 13.

Opp. as

  • Extremes, in the
    • Excess: Presumption, as the hope of the hypocrite and impenitent sinner: for true hope is joined with repentance. 1. John. 3. 3. and never maketh ashamed. Rom. 5. 5. but this doth. Job 8. 13. Prov. 11. 7.
    • Defect,
      • Absence of hope, as in the ignorant. Eph. 2. 12. 1. Thes. 4. 13.
      • Desperation, or casting off of hope, as in
        • Epicures, who as they have cast off all sorrow, Eph. 3. 19 so also all hope. 1. Cor. 15. 32. Esa. 22. 13. Ier. 18. 12.
        • Mē overwhelmed with sorrow. 2. Cor. 2. 7. arising from the sense of their
          • Affliction. Gen. 4. 13. 2. Cor. 7. 10. who therefore some times make away themselves.
          • Sins, and is either
            • Tēporary and curable, as in the Elect.
            • Final and incurable. Mat. 27. 5 Act. 1. 18.
  • Disorder or 〈 in non-Latin alphabet 〉 of hope, being placed in
    • Our selves, or in our own merits.
    • Any other thing besides God, from which (as the Author) we expect good things, either in
      • This life, according to that which was said in the disorder of affiance.
      • The world to come.

2. Love of God. Psal. 31. 23. 1. John. 4. 19. Math. 22. 37.

Where consider the

  • Measure both
    • Simply: for he is to be loved without measure, as he is good without measure, and hath loved us without measure. Ephes. 3. 19. John. 3. 16. but because we cannot attain to that; yet let us love him with all our heart. Deut. 6. 5. or at the least, with an upright heart.
    • By comparison: for as he is infinitely good above all things, so he ought to be loved above all things. Luk. 14. 26. Math. 10. 37.
  • Manner: for as he is absolutely good, yea goodness and charity it self; so he is to be loved absolutely and for himself; but all other things in him, and for him. As for example: we are to love our
    • Friends, in the Lord.
    • Foes, for the Lord.

Unto the love of God, arising from the persuasion of God's love towards us, we are to adjoin partly as fruits, partly as companions thereof:

  • Zeal of God's glory.
  • Reioycing in God.
  • Thankfulness towards God.
  • Obedience towards God.
  • Patience towards God.

Oppos. as

  • Extremes, in the defect, (for in the excess we cannot offend)
    • Want of the love of G • d, when we do not love him, either
      • With all our hearts.
      • Above all things.
    • Hatred of God, which is partly
      • Natural. Rom. 8. 7
      • Encreased by sin. Rom. 1. 30.
  • Disorder, when we lo • e any things as much, or more than God, Mat. 10 37. 1. Sam. 2. 29. 1. Kin. 11. 3. hereof there are two principal sorts, viz. the love of
    • Our selves; I mean not the natural love of our selves, whereby we seek our preservation (which as it is sub • rdinate to the love of God, is lawful) nor the spiritual love of our • elues, whereby we seek our salvation; but the carnal love of our selves, 2. Tim. 3. 12. Rom. 1 • . 14. Gal. 6. 8.
    • The world, & of those things that are therein, 1. John. 2. 15, 16. as the love of
      • Pleasure, w ch is voluptuousness. 2. Tim. 3. 4. Philip 3. 19. 2. Pet. 2. 10, 12.
      • Riches, w ch is covetousness. Col. 3. 5. Eph. 5. 3.
      • Honor and glory, which is ambition, and vai • eglory. Gal. 5. 26.

Zeal of God's glory. 1. King. 19. 10. Apo • 3. 19.

Here we are to consider,

  • Wherein this zeal must shewit self.
  • How it ought to be qualified.

It must show it self in regard of the

  • Means of God's glory: and in this respect it containeth 2. duties: viz. a
    • Feruent desire and forward care, y • the means of advancing God's glory, may be used both by
      • Thēselves, Tit 2. 14 • 3. 8. Rom. 12. 11. Act. 18. 25.
      • Others. 2. Cor. 11. 2. Col. 4. 13. Hebr. 10. 24.
    • Willing and cheerful using of the means, and doing of the things whereby God may be glorified. 1. Chron. 28. 9. 1. John. 5. 3. John. 4. 34. Psalm. 122. 1. Esa. 58. 13. Act. 17. 11. 2 Cor. 9. 7.
  • Impediments of God's glory, in respect whereof it is a compound affection of fervent love and desire of promoting God's glory, and a vehement indignation conceived against the obstacles thereof. 1. King. 19. 10. John. 2. 17. Numb. 25. 11. 2. Pet. 2. 7. Psalm. 119. 136.

This zeal ought to be

  • Pure,
    • Proceeding from a sincere affection not mixed with
      • Malice and emulation.
      • Hypocrisy.
    • Guided by knowledge, assuring the party of the goodness of the cause. Gal. 4. 18.
  • Discreet, & therefore both
    • Moderate, not exceeding the
      • Proportion of the cause.
      • Bounds of a man's calling.
    • Seasonable. Prov. 25. 11.

Oppos.

  • Want of zeal, whereof are two degrees:
    • Lukewarmness. Apoc. 3. 15, 16. when men are neither hot nor cold, &c.
    • Coldnesse and (as it were) deadness in Religion. Zeph. 1. 12.
  • Corrupt zeal, being either
    • Mixed with corrupt affections to which it is pretended (and therefore not sincere but counterfeit) as with
      • Maliciousnes, which is bitter zeal. Ia. 3. 14.
      • Covetousness, John. 12. 5, 6.
      • Ambition and vain-glory, &c. 2. King. 10. 16, 29.
    • Not guided by
      • Knowledge, which is a blind zeal. Rom. 10. 2. Phil. 3. 6. John. 16. 2. the which, the more fervent, the more surious it is. Act. 26. 11 • 22. 23.
      • Discretiō, which is a preposterouszeale, being either
        • Immoderate exceeding (as in schismatics) the
          • Proportion of y e cause.
          • Compass of a man's calling.
        • Vnseasonable. John. 18. 10. Luk. 9. 54.

Delighting and rejoicing in

  • God. Psalm. 37. 4. • 104. 34. Phil. 3. 1, 3. Rom. 5. 11. his Word is sweet unto them. Psal. 19. 10.
  • Him alone. 1. Cor. 1. 31. 2 Cor. 10. 17. Gal. 6. 14. in Christ crucified▪

And this we are to d • e at all times, Phil. 4. 4. both in the time of

  • Prosperity. Ier. 9. 23, 24.
  • Adversity. 1. Sam. 30. 6. 1. Thes. 1. 6. Rom. 5. 3, 5.

Thankfulness to

  • God in all estates, Eph. 5. 20. both in time of
    • Prosperity. Psalm. 116. 12, 13.
    • Adversity. Job 1. 21. Lam. 3. 22.
  • Him alone as the Author of all good things. I am. 1. 17.

This thankfulness is to be testified by glorifying him both in

  • Word, giving thanks. 1. Thes. 5. 18. Luk. 2. 20. Psal. 50. 23.
  • Dee • , by doing those things which are acceptable unto him. Psal. 16. 2. John. 15. 8.

Opp.

  • Not delighting or rejoicing in God, nor in his Word: a sign that men have not tasted how good the Lord is. 1. Pet. 2. 3.
  • Delighting and rejoicing in other things more than in the Lord: for what men love, that they delight in: as worldly men in the fruition of worldly desires.
    • Voluptuous mē in their pleasures, which are their delights: some in sinful pleasures, who glory in their shame. Phil. 3. 19.
    • Covetous men in their riches, Luk. 12. 19.
    • Ambitious men in their honor and glory. Deut. 4. 27.

Oppos.

  • Vnthankfulnesse to God. 2. Tim. 3. 2. in not
    • Acknowledging him the Author of those good things which we have. 1. Cor. 4. 7.
    • Praising him, and giving him thanks. Luk. 17. 17, 18.
    • Bringing forth the fruits of obedience to his glory. Esa. 5. 4.
  • To ascribe the thanks which are due unto God, either to
    • Fortune.
    • Idols. Hos. 2. 5, 8. Ier. 44. 17, 18. our own worthiness, 1. Cor. 4. 7.
    • Other creatures, which are but the instruments of God to our good.

Obedience. 1. John. 5. 3. John. 14. 1 • .

Here consider

  • To whom simple and absolute obedience is to be performed:
    • To God, in submitting our selves
    • to his revealed will: whereto we are to conform our
      • Hearts: which is inward obedience. Ps. 40. 7, 8.
      • Liues. Math. 6 10.
    • Him alone: no creature is to be obeyed, but in the Lord. Eph. 5. 21. Act. 4. 19. • 5. 29.
  • What manner of obedience is required: viz. an obedience
    • Total, in respect of the
      • Doer: with all our might Deut. 6. 5.
      • Things: all that is commanded. Gal. 3. 10 I am. 2. 11.
      • Time: always. Deut. 5. 29. • 11. 1. 2. Kin. 17. 37.
    • Or entire at the least, that is, both
      • Sincere. Rom. 6. 17. 2. Chr. 25. 2.
      • Voluntary. 1. Chr. 28. 9.

Patience. 1. Cor. 13. 7. Rom. 12. 12. Phil. 1. 29. I am. 1. 12.

Where we are to consider the

  • Object, that is, the cross: which is that measure of affliction which God layeth on his children: and those are
    • Chastisements. 1. Cor. 11. 32. Apoc. 3. 19. Heb. 12. 6. Psa. 94. 12, 13.
    • Trials. Deut. 8. 2. 16. I am. 1. 3.
  • Manner: for the cross (Luk 9 23.) is to be borne
    • Humbly and meekly, Job 1. 20, 21. Esa. 53. 7. Mic. 7. 9.
    • Com • ortably and cheerfully. Col. 1. 11. 1. Pet. 4. 13.
    • Constantly. I am. 1. 4.

Opp. In regard of the

  • Object,
    • Disobedience to God, by
      • Omission:
      • Cōmission:
      and either by
      • Negligēce.
      • Contempt.
    • Obedience to
      • Man, more than to God. 1. Sam. 22. 18.
      • The flesh, and the devil. Rom. 6. 16.
  • Manner, not
    • With all our heart, but perfunctorily, negligently, and for fashion sake.
    • Total, but partial, and (as it were) by halves.
    • Continuall and perpetual, but
      • Temporary.
      • By fits.
    • Sincere, but hypocritical.
    • Voluntary, but forced by servile fear, and therefore not constant, but counterfeit.

Oppos.

  • The disorder: to suffer much for the love of the world, but to suffer little or nothing for the love of God.
  • The extremes, in the
    • Excess,
      • Rashness, in running into trouble and danger. Ecclus. 3. 27.
      • Fool-hardiness, in not avoiding it, when lawfully they may.
      • Senslesnesse. Ier. 5. 3.
    • Impatiēce, either
      • Murmuring & repining. Gen. 4. 15, 16. Psalm. 39. 10. Lam. 3. 26.
      • Fainting, and being overcome with too much grief. 2. Cor. 4. 16.
      • Seeking an issue by unlawful means.

Fear of God: the awful and son-like fear, concurring with the true love of God, and faith in Christ. Psalm. 111. 10. Eccles. 12. 13. Prov. 28. 14. Psalm. 112. 1. • 128. 1. 4.

The object of fear, is the anger of God conceived against sin. Psalm. 90. 11. Esa. 64. 5.

And thus we are to fear the displeasure of God, in regard of the time

  • Past, because we have sinned, and by sin provoked the Lord to wrath. This terror or fear in the godly and elect, causeth them to meet the Lord, (Amos 4. 12.) and by repentance to prevent his judgment. 2. Chron. 34. 19, 27. Act. 2. 37. • 16. 29, 30.
  • To come, that we may not sin. Prov. 8. 13. • 14. 27. Job 28 28. fearing
    • Chiefly the anger and displeasure of God it self. 1. Pet. 1. 17. 2. Cor. 7. 1. Act. 9. 31. Luk. 1. 74. 2. Tim. 1. 7.
    • Secondarily, the effects of his anger, which are his judgments and chastisements. Psalm. 119. 120. Hab. 3. 16. Deut. 5. 29.

Opp. as the

  • Disorder, which is preposterous fear of
    • God, in regard of the time
      • Past, which is the horror of the wicked, auerting them from him, as from a severe or cruel Judge. Gen. 3. 10. Heb. 10. 29. I am. 2. 19. Mat. 8. 29.
      • To come, when men fear not the displeasure of God it self, but only the effect of it, which is punishment: this is servile fear. 1. John. 4. 18. Rom. 4. 15.
    • Other things more than of God. Luk. 12. 4, 5. 1. Pet. 3. 14. Esa. 51. I2, I3. Apoc. 21. 8.
  • Extremes, in the
    • Excess: fearfulnes 2. Tim. 1. 7 working either
      • Superstition, or scrupulous care to serve God according to men's inventions. Esa. 29. 13. Act. 17. 22.
      • Despair, Esa. 12. 2. • 43. 1, 5. or astonishment. Exod. 20. 20. Luk. 5. 9.
    • Defect: Carnal security, when men (destitute of true faith and repentance) do notwithstanding promise to themselves impunity. Prov. 28. 14. Psal. 36. 1, 2. Esa. 28. 15. Rom. 3. 18. Gen. 20. 11.

Humility to be added to the former, as another duty of the soul, which we owe to God, Mic. 6. 8. and as a means and sign of all the former. Mat. 11. 29. 1. Pet. 5. 5. Math. 18. 1, 4.

Where consider the

  • Nature of humility, which is to humble a man, and (as it were) to make him even with the ground, stripping himself of all praise, and renouncing all conceit of his own worthiness, that all praise may wholly be ascribed to God. Psa. 115. 1. Dan. 9. 7, 8, 9. 1. Chr. 29. 14. Gen. 32. 10. 1. Cor. 15. 10.
  • Cause of it, the acknowledgement of
    • Our own vileness and unworthiness, in respect of our
      • Mould, we being but dust and ashes. Gen. 18. 27. Ecclus. 10. 12.
      • Miserable estate in our selves, in regard of
        • Our sin. Luk. 18. 13 • 15. 19.
        • Punishmēt due to us for the same, Ga. 3. 10.
    • Mercy and bounty of God so undeservedly vouchsafed unto us. Genes. 32. 10. Lam. 3. 22. 1. Cor. 4. 7.

Outwardly and in the whole man, we are to have God by honoring him. Mal. 1. 6. 1. Cor. 6. 20.

We are to honor God with the honor of the

  • Sign, which is religious adoration, and is to be performed to the Lord alone. Math. 4. 10. Esa. 45. 23.
  • Deed, which 〈◊〉
    • 〈 in non-Latin alphabet 〉 worship or service, •• 〈…〉 , &c. Deu. 6. 13. • 10. 20.
    • 〈◊〉

Opp.

  • Counterfeit humility. Mat. 6. 16. Esa. 58. 5.
  • Pride, Pro. 16. 5. in
    • Assuming to our selves that praise which is due to God. Dan. 4. 27. Act. 12. 22, 23.
    • Not acknowledging either
      • Our own unworthiness, but arrogating to our selves, such, or so great good things as we have not. Gal. 6. 3. Luk. • 8. 9, 11. Pro. 30. 12.
      • Bounty of God towards us, but ascribing y e good things we have, to our selves. 1. Cor. 4. 7.

Opp.

  • Not honoring of God, which is profaneness and contempt of God. Mal. 3. 14. Job 21. 14, 15.
  • Not honoring him alone, which is idolatry, whether it be with the honor of the
    • Sign. Psalm. 44. 20. Act. 10 25, 26. Apo. 19. 10.
    • Deed. Deut. 13. 13. • 17. 3. Exod. 22. 20.

The second Commandment.

The Affirmative part,

Commanding us to worship God by such means, & after such a manner as he hath prescribed in his W • rd, and is agreeable to his nature. Deut. 12. 30, 31, 32. that is to say, in Spirit and in truth. John. 4. 23, 24.

His Nature is spiritual, his Word is truth; and therefore he is to be worshipped in

  • Spirit, that is,
    • By spiritual means.
    • After a spiritual manner.
  • Truth, that is,
    • By true means,
    • After a true manner.
    that is, such as is prescribed in the Word.

The special duties concern the

  • Parts, and sorts of God's worship.
  • Circumstances and ceremonies.

The Parts. The worship of God is partly

  • Inward, of the soul; which the Lord chiefly respecteth.
  • Outward, with which the inward is ever to be joined.

Here therefore is commanded uprightness in God's worship. Luk. 1. 75. John. 4. 23, 24. Psalm. 119. 7. 1. Thes. 2. 4. Act. 10. 33. Luk. 8. 15.

The common affections. The worsh. of God is

  • Private.
  • Public, in which are required
    • Inwardly, vnanimity. Act. 1. 14. • 2. 1. • 8. 6. Mat. 18. 19.
    • Outwardly, uniformity. Psal. 34. 3.

The Negative part,

Forbidding all will-worship and superstition, whereby men worship God according to their own inventions. Col. 2. 8, 23. Num. 15. 39. whether it be in regard of the

  • Means. Levite. 10. 1, 2. John. 22. 10. 2. Kin. 16. 10.
  • Manner. Esa. 1. 11, 12, 13. • 66. 3.

But here especially are forbidden (as the grossest sins against this commandment, under which the Lord would forbid the rest)

  • Making Images to our selves, under which he forbiddeth all means devised by our selves. 1. John. 5. vlt. Deut. 27. 15.
  • Worshipping him by Images, whereby all counterfeit and corrupt worship is forbidden. Deut. 4. 12, 15. Exod. 32. 1, 4. 5. Psal. 97. 7.

Opp. Hypocrisy in the worship of God. Esa. 29. 13. Mic. 6, 7. 8. Psal. 17. 1. Ezech. 33. 31.

Opp.

  • Schism and division. 1. Cor. 11. 18.
  • Confusion. 1. Cor. 11. 21.

The sorts. The worship of God is either

  • Invocation of the name of God.
  • Ministry and hearing of the Word.
  • Administration and receiving of the Sacraments.

1. Of Invocation: and that it is to be used. 1. Thes. 5. 17. Luk. 21. 36. I am. 4. 2. Dan. 6. 10.

The things generally required in Invocation, are partly

  • Essentiall.
  • Accidental.

Essentiall, as

  • 1. To whom.
  • 2. In whose name.
  • 3. How, or in what manner.
  • 4. By whose help.
  • 5. For what things.

1. To whom; namely, to God, and to him alone, which is prescribed in the first Cōmandement. Ps. 50. 15. • 65. 3. Luk. 11. 2. And of him we are to conceive as he hath revealed himself in his Word.

2. In whose name, viz. in the name of Christ. Eph. 3. 12▪ John. 16. 24. Dan. 9. 17.

And in his name alone, as being the only Mediator, as of Redemption, Act. 4. 12. so also of Intercession. 1. Tim. 2. 5.

3. The manner, according to the will of God revealed in his Word. 1. John. 5. 14. Rom. 8. 27. viz.

Before we call upon God, we are to prepare our selves by meditation. Psal. 108. 1. Eccl. 4. 17. • 5. 1.

In the action it self there are duties required,

  • Generally in the soul.
  • Specially in the
    • Mind.
    • Heart.

Opp. Neglect of Prayer. Psal. 14. 1, 4. Job 21. 15.

Opp.

  • Prayer to Saints or Angels. Esa. 63. 16. Act. 10. 26. Apoc. 19. 10. Ier. 2. 13.
  • Misconceiuing of God, (and so worshipping they know not what. John. 4. 22.) in respect of the
    • Nature. As the Anthropomorphites, and ignorant persons, who conceive God under the shape of a man.
    • Persons. For the true God is the Father, the Son, and the holy Ghost. He therefore who denieth any one Person, doth not worship the true God: as the
      • Jews. 1. John. 2. 23.
      • Turks.

Opp. Not to pray in the name of Christ alone, but in the name and mediation of Saints and Angels.

Opp. To pray amiss. I am. 4. 3.

Opp. To be rash in speaking to God. Eccl. 5. 1. Ecclus. 18. 22.

In the soul generally it is required, that our prayer be • speech of the soul, and not of the mouth only, a liftin • up of our hearts, Psal. 25. 1. and a pouring forth of the soul, Psal. 62. 8. a praying in spirit, Ephes. 6. 18. and in truth. Psal. 145. 18.

and therefore with the

  • Attention of the mind.
  • Intent and desire of the heart.

In the mind is required, that we pray with

  • Understanding. Psal. 47. 8. Col. 3. 16.
  • Faith, that is, with Perswasion that we and our prayers are accepted of God in Christ. 1. John. 5. 14. Ephes. 3. 12.

In the heart it is required that we pray with

  • Humility, in respect of our own unworthiness. Gen. 18. 27. Luk. 18. 13. Gen. 32. 10.
  • Reverence towards the Majesty of God. Eccl. 5. 1.

4. By whose help, viz. by the help of the holy Ghost, who is the Spirit of supplication, and helpeth our infirmities. Rom. 8. 26, 27. Zach. 12. 10. Ephes. 2. 18.

5. For what things, viz. good things only, Math. 7. 11. which may concern

  • God's glory.
  • The good of
    • The Church.
    • Our brethrē.
    • Our selves.

The things Accidental, are the circumstances of

  • Persons, in respect whereof Prayer is either
    • Private. Mat. 6. 5, 6.
    • Public. Math. 18. 20.
  • Place: for we may pray in all places, both
    • Openly. 1. Tim. 2. 8.
    • Secretly.
  • Time, for we are to pray always. 1. Thes. 5. 17, 18. Ephes. 6. 18. that is, both
    • Ordinarily, at set times. Psal. 55. 17. Dan. 6. 10.
    • Extraordinarily, as occasion is offered. Col. 3. 17.

Opp. Not to pray from the heart, but with the mouth only: a lip-labor. Hos. 7. 14.

To pray with

  • Wandering thoughts.
  • Fained lips, the desire and intent of the heart, not agreeing with the words of the mouth. Psal. 17. 1. Psal. 78. 36.

Opp. To pray without

  • Knowledge. Mat. 20. 22.
  • Faith. Rom. 10. 14.

Opp. To pray

  • With a conceit of our own worthiness. Luk. 18. 9, 11.
  • With less reverence than if we spake to a mortal man.

Opp. To pray for evil and unlawful things: for that is to make God the author of evil.

The things specially required, are such as concern the several kinds of Invocation, viz.

  • Prayer:
  • Thanksgiving:
which in use are to be joined. Col. 4. 2. Phil. 4. 6.

In Prayer, three things are required;

  • Sence of our want. Psal. 63. 2. I am. 1. 5. John. 7. 37.
  • Feruency of desire, to have our want supplied. I am. 5. 16. Lam. 2. 17. Rom. 8. 26. • 15. 30.
  • Special faith in the promises made to our prayer; that is, that our particular requests shall be granted unto us. Mat. 21. 22. Mark. 11. 24. I am. 1. 6.

The things specially required in thanksgiving, belong to the

  • Action it self, wherein are required
    • Thankfulness. Colos. 3. 16. Psal. 9. 1. • 111. 1.
    • Cheerfulnesse. Philip. 1. 4. Psal. 9. 2. • 100. 1. • 81. 1.
  • Object: for we are to give thanks for all things, and in all estates. 1. Thes. 5. 18. Eph. 5. 20.

2. Of the Ministry of the Word; where we are to consider the duty of the

  • Minister, in reading and preaching the Word of God.
  • People, in hearing the Word.

Opp. To neglect the duty of prayer. I am. 4. 2.

Opp. to pray

  • Without feeling, as
    • Secure persons, that feel no want. Apoc. 3. 17, 18.
    • Proud persons, that think thenselves full. Luk. 18. 9. • 1. 55.
  • Coldly.
  • Without faith. I am. • . 6, 7.

Opp. To neglect the duty of thanksgiving. Luk. 17. 17.

To give thanks without

  • Thankfulness, and therefore in hypocrisy.
  • Cheerfulnesse, and so without sense of God's bounty towards us.

Not to be thankful in all estates.

As touching preaching, consider the

  • Person.
  • Object.
  • Parts.
  • Manner.

The Person ought to be a Minister, Heb. 5. 4. Rom. 10. 15. called by

  • God, and therefore indu • d with
    • Sufficiency of gifts. 1. Tim. 3. 2. Mat. 13. 52. Mal. 2. 7.
    • Willingnesse to employ them. Esa. 6. 8. Rom. 1. 15.
  • The Church.

The Object is the Word of God. Deut. 18. 18, 20. as the only means of this part of God's worship. 1. Thes. 2. 13. 1. Pet. 4. 11. 2. Cor. 2. 17. John. 7. 16. 1. Pet. 4. 11.

The parts of preaching:

  • Explication of the Scripture, by the Scripture, according to the analogi • of faith. Neh. 8. 9. Rom. 12. 6.
  • Orthotomy, or right dividing of the Word, 2. Tim. 2. 15. which is partly
    • The right diduction or collection of doctrines and observations out of the text.
    • Applicatiō of them to the use of y e hearers, by the way of
      • Doctrine.
      • Confutatiō
      • Exhortatiō
      • Reproof.
      • Consolatiō
      Luk. 12. 42. 2. Tim. 3. 16.

Opp. Intruders into the ministry, not called Ier. 14. 14, 15.

Nor furnished with gifts. Esa. 56. 10. Mal. 2. 9. Hos. 4. 6. Or not willing to employ them. Mat. 5. 15.

Opp. Teaching other doctrine than is contained in the Word. 1. Tim. 1. 3. • 6. 3. as

  • Errors.
  • Fables and inventions of men. 1. Tim. 1. 4. • 4. 7.

Making merchandize of God's Word, or mingling it with the doctrines and inventions of men. 2. Cor. 2. 17. Ier. 23. 28.

The manner of preaching, viz. In

  • Demonstration of the Spirit. 1. Cor. 2. 4. Mic. 3. 8. that is, of spiritual graces, both of the
    • Mi • istery.
    • Person.
  • Simplicity. 1. Cor. 1. 17, 21. • 2. 4, 5.
  • Sincerity. 2. Cor. 4. 2. • 2. 17.
  • Integrity. 2. Cor. 2. 17. • 4. 2. 2. Tim. 2. 15. 1. Thes. 2. 4. Gal. 1. 10.
  • Fidelity, without respect of persons. Deut. 33. 9. 1. Cor. 4. 2. Ier. 23. 28.
  • Judgment and discretion. Mich. 3. 8. Mat. 24, 45. Grauity. Tit. 2. 7.
  • Authority and power. Mat. 7. 29. Mic. 3. 8. Tit. 2. 15.
  • Courage and freedom of speech. I • r. 1. 8, 17. Ezech. 3. 8, 9. Ephes. 6. 19, 20.
  • Zeal of
    • God's glory. John. 7. 18. Mal. 2. 2.
    • The saluatiō of the People. 2. Cor. 11. 2. Gal. 4. 19. 2. Cor. 2. 15.

The duties which concern the hearing of the Word. Luk. 8. 18.

And these are to be performed, both

  • Before we hear. Preparation. Exod. 19. Eccl. 4. 17. looking to our feet, that is, affectious▪ this preparation consisteth in
    • Remouing the impediments, as it were the putting off our sho • es. Exo. 3. 5. as
      • Carnal security, which maketh men come to the hearing of the Word, without any desire or care to profit: this maketh hearers like the high way. Luk. 8. 13.
      • Impenitency, which causeth men to come without purpose of amendment: but rather with purpose to go on in sin, whatsoever the Minister shall say to the contrary. We must purge the vessel of our heart, before it will be fit to receive the pure liquor of God's Word. 1. Pet. 2. 1, 2. and we must plough up the fallow ground of our hearts, before the seed of God's Word be cast into it. Ier. 4. 4. I am. 1. 21.
      • Worldly cares, which cause men to receive the seed as it were among thorns. Luk. 8. 14. Ier. 4. 4▪ Eze. 33. 31
      • Excess in diet, surfeiting and drunkenness. Luk. 21. 34.
      • Conceit of our own knowledge▪ that we may hear with meekness. I am. 1. 21. Psal. 25. 9. Prov. 26. 12.
      • Preiudicate opinions, that we may hear with docility. Luk. 18. 34.
      • Hypocrisy, which maketh men like the stony ground. Luk. 8. 13.
      • Curiosity, that we may come to learn, rather than to judge & censure. Act. 17. 20. 21.
      • Hatred of the Ministers person, or mislike. 1. King. 22. 7, 8.
      • Itching of y • ears, & affectiō to hear such as delight the ears, and please their fancies. 2. Tim. 4. 3. Mica. 2. 11.
      • Schismatical affectiō to hear some Ministers, & in comparison of them, to contemn others. 1. Cor. 1. 11. 12 • 3. 4▪
    • Vsing helps See A.
  • While we hear. B.
  • After we have heard. C.

A. The helps which we are to use, are

  • Meditation,
    • Whither we go, to wit, to the place of God's presence, to appear before him.
    • To what end, to
      • Performe an holy and upright service unto God.
      • Use religiously the means of our salvation.
    • What our wants be, in regard of
      • Knowledge:
      • Faith:
      • Obedience, &c.
    • How necessary, profitable and effectual the Word of God is, for relieving our wants:
    that we may come with hungering and thirsting desires to the hearing of the Word. 1. Pet. 2. 2.
  • Prayer for
    • The Minister, that God would assist him, and direct him by his Spirit, &c. Ephes. 6. 9. Col. 4. 3.
    • Our selves, that the Lord would illuminate our minds, open our hearts, strengthen our memories, subdue our affections, transform our lives into the obedience of his truth, &c. Psalm. 119.

B. Duties while we hear:

  • 1. To set our selves in God's presence, and to behave our selves as before him. Act. 10. 33.
  • 2. To acknowledge the Minister to be the Embassador of God, 2. Cor. 5 20, and to hear the Word preached, as the Word of God. 1. Thes. 2. 13. Deut. 3 2. 3. Jonah 3. 5.
  • 3. To hear with
    • Reverence and fear. Esa. 66. 2.
    • Silence. Men are silent to hear but their Superior speak. Job 29. 9.
    • Readinesse and desire to hear. Act. 17. 11.
    • Attention. Act. 8. 6. Luk. 4. 20. • 19. 48. • 8. 8.
    • Faith. Heb. 4. 2. Act. 13. 48.
    • Alacrity, and not with weariness.
    • Constancy, not departing before the end.
    • Meekness and submission, I am. 1. 21. accommodating our selves to every part or passage of the Sermon: as whē the Minister
      • Teacheth, with teachablenesse to learn.
      • Confuteth, to lay aside our error, that we may be found in the faith. Tit. 1. 13.
      • Exhorteth or reproveth, &c. to receive y • words of exhortation. Heb. 13. 22. Prov. 15. 31, 32. Not as Act. 5. 33. • 7. 54 • 22. 22, 23.
    And not
    • With wandering minds. Ezech. 33. 31.
    • Reading, or being otherwise occupied.
    • Sleeping. Act. 20. 9.
  • 4. To receive it into a good and honest heart, with desire to retain it, and with purpose to practice it. Luk 8. 15.
  • 5. To lay it up in the treasure of our hearts. Luk. 2. 19. 51. Prov. 4. 21. and to hear for afterwards Esa. 42. 23. Not to let it slip from us. Heb. 2. 1.

C. Duties after we have heard. To

  • Meditate of that which we have heard, and as it were to chew the cud. Act. 17. 10, 11. Psalm. 1. 2.
  • Confer with others, especially such as are committed to our charge. Deut. 6. 7.
  • Call it to mind as occasion shall be offered, and not to be hearers of forgetfulness. I am. 1. 25.
  • Endeuour to practice it. Luk. 8. 15. • 6. 48. • 11. 28. I am. 1. 22.

3. The administration and use of the Sacraments.

Wherein we are to follow the direction of God's Word, viz. that we use

  • Those Sacraments, and no other, which the Lord hath instituted in his Word.
  • Them after that manner which God hath prescribed in his Word.

The Sacraments of the New Testament (for the Old appertain not to us) are only two, viz.

  • Baptism.
  • The Lord's Supper

In the right use of Baptism, there are duties required in the

  • Party baptizing: in whom it is required, that he
    • Be a lawful Minister.
    • Do administer it according to Christ's institution: where consider
      • What, viz. the
        • Element, which is water only.
        • Sacramental word.
      • To whom, viz. to those who are within the covenant, whether
        • Growne persons.
        • Infants.
  • Party baptized, viz. faith and repentance,
    • Truly professed, by him that is of years.
    • Promised in behalf of the Infant, and performed when he comes to years.
  • People,
    • To be present to receive the party baptized, into the congregation.
    • To join in prayer for the party baptized.

Otherwise we

  • Build upon the sand. Luk. 6. 49.
  • Aggrauate our sin, and increase our punishment. John. 15. 22.

To these the Papists add five other.

The Papists permit private persons, yea Midwiues, to baptize.

The Papists add Oil, Salt, and Spittle, &c.

The Papists suppress it in an unknown language.

Opp. To break the Vow of Baptism.

Opp. To depart.

1. Cor. 11. 23. In the right use of the Lord's Supper, there are duties required in

  • The Minister, that he administer it according to Christ's institution: where consider
    • What he is to administer, viz.
      • The elements, both
        • Bread.
        • Wine.
      • The Sacramental Word.
    • How, with such Sacramental rites and actions as were ordained by Christ.
    • To whom, to the faithful in profession at the least: And not to
      • Profane persons.
      • Heretics, or excommunicate persons,
      • Such as cannot prepare themselves.
    • To what end, that it might be a
      • Sacrifice of praise to God.
      • Memoriall of Christ's death.
      • Means to confirm the faith of the receiver, &c.
  • The faithful among the people, viz. to
    • Receive the Communion when it is administered.
    • Receive it worthily. Whereunto are duties required
      • Before, viz. due preparation, consisting in
        • A trial of our selves, how we stand towards
          • God, in regard of our
            • Knowledge.
            • Faith.
            • Repentance.
          • Neighbors, in regard of brotherly love.
        • Prayer,
          • Confessing our sins, and wants.
          • Desiring God's blessing upon his own ordinance.
      • At the Communiō some thing is to be
        • Considered: the sacramental union of the sign, and the thing signified.
        • Done, viz. the bread & the wine are to be received with
          • Faith.
          • Thanksgiuing, & showing • orth the death of Christ.
      • Afterwards, to
        • Be thankful to God.
        • Labor to feel the fruit and benefit of the Sacrament.
        • Performe y • reap̄tance, w ch in the time of our preparatiō we either purposed or promised.

The Papists with hold the Cup from the people.

The Papists pour water into their wine.

They mutter the words as a charm over the bread.

They use diverse gesticulations, partly

  • Ridiculous.
  • Idolatrous, as
    • Eleuation.
    • Adoration.
    • Carrying about.
    the Bread.

The Popish Priests distribute nothing to others, but are the only receivers in their private Masses.

The Papists consecrate their Eucharist, that it may be

  • Adored and carried about in pomp, and not to be received.
  • A sacrifice propitiatory for the quick and the dead.
  • An Idol which they worship instead of Christ.

And these were the parts of God's worship.

Now follow the

  • Ad • uncts of God's worship, as the
    • Circumstances.
    • Ceremonies.
  • Means thereof.

Concerning the circumstances belonging to God's worship, and the ceremonies therein to be used, we are to follow the general rules of God's word, namely, that all things be done

  • To edification. 1. Cor. 14. 26.
  • Decently. 1. Cor. 11. 13 1. Cor. 14. 40.
  • According to order. 1. Cor.14.40.

The means of God's worship, especially of

  • Prayer, Fasting▪ see my Treatise thereof.
  • The Ministry of the Word and Sacraments, as the
    • Preparation and education of Ministers in schools of learning. 1. Sam. 10. 5. • 19. 20. 2. King. 4. 38.
    • Preseruation and sufficient maintenance. Deut. 12. 19. 1. Tim. 5. 17. Gal. 6. 6, 7.

The third Commandment.

The Affirmative part, Commanding us to sanctify the name of God. Math. 6. 9. Psal. 29. 2.

The Negative part, Forbidding to take the name of God in vain; that is, to profane it, or pollute it.

The special duties of sanctifying God's name, are the usage of God's name holily,

  • according to the several acceptation of God's name, which signifieth either
    • 1. God himself, and his attributes, which are himself. Joel 2. 32. Deut. 28. 58. Exod. 33. 19. and 34. 5, 6, 7.
    • That whereby he is named, that is,
      • 2. Renowmed: his name of renown, or glory. Exod. 9. 16. Psalm. 8. 1.
      • Knowne, as
        • 3. His titles: as Jehovah, Yah, Lord, God, &c. Exod. 3. 15. Exod. 6. 3.
        • Means whereby he is known, which are either
          • Peculiar to his Church, as the
            • 4. Word of God. Act. 9. 15 • 21. 13.
            • 5. Religiō of God, prescribed in his Word. Mic. 4. 5. 1. King. 5 3, 5.
          • 6. Common to all, as the works of God, for God is known by his works, as men are by their names. Rom. 1. 19, 20. Exod. 34. 7. Psa. 58. 11, 12. Ro. 1. 21.
  • After an especial manner, according to any almost of the former acceptations, and that is, by swearing.

1. As the name of God signifieth▪ God himself, and his attributes.

Thus we are to sanctify the name of God, in our

  • Hearts, 1▪ Pet. 3. 14, 15. by
    • Thinking and conceiving of God and his attributes, holily and reverently.
    • Acknowledging, believing, and remembering effectually God and his attributes.
  • Mouthes, by
    • Confessing, and professing God and his attributes. Rom. 10. 10. 1. Pet. 3. 15.
    • Speaking holily and reverently of God and his attributes.
  • Liues, by a conversation answerable to the effectual knowledge of God and his attributes. Deut. 28. 58.

2. As the Name of God signifieth his glory.

Thus we are to sanctify the name of God, by glorifying him in our

  • Hearts, by a true
    • Desire of God's glory.
    • Purpose and intent thereof. Mal. 2. 2.
  • Mouthes, by making the glory of God, both the
    • Matter of our speech: for by giving praise and thanks to God, we glorify him. Psalm. 50. 23.
    • End of our speech, by uttering
      • Necessary truth. Josh. 7. 19. Col. 4. 6.
      • Sauoury speeches.
  • Liues, by
    • Doing all things to the glory of God. 1. Cor. 10. 31.
    • Bringing forth the fruits of good works: for thereby we
      • Glorify God our selves. John. 15. 8.
      • Cause others to glorify him. Math. 5. 12.

The special vices.

To entertain base, irreverent and ungodly thoughts, concerning God and his attributes. Psalm. 50. 21. this is to blaspheme God in our hearts. Job. 1. 5. Psalm. 14. 1. • 10. 11.

Not to know God, &c. effectually. Rom. 2. 4, 5.

Not to confess God and his attributes before men. Math. 10. 33.

To speak of God, or his attributes

  • Vnreuerently.
  • Vnholily.
Psalm. 78. 19, 20. Exod. 5. 2.

Not to sanctify God in our lives. Numb. 20. 12. Tit. 1. 16.

Pride, and vain-glory. Gen. 11. 4.

Neglect of God's glory. Rom. 1. 21.

To suppress the praises of God, and to be unthankful to him. Luk. 17. 17.

To blaspheme the name of God. Levite. 24. 11.

Opp. Truth

  • Dissembled, or suppressed. John. 9. 21. • 12. 42, 43.
  • Denyed. Mark. 14. 68.
  • Oppugned. Act. 26. 11. 1. Tim 1. 13.

Speech,

  • Idle. Math. 12. 36.
  • Vnsauoury. Col. 4. 6.

By our sins, to

  • Dishonor God. Rom. 2. 23.
  • Cause his name to be blasphemed. Rom. 2. 24. 2. Sam. 12. 14. Tit. 2. 5.

3. As the Name of God signifieth his titles, which we use by taking them

  • Up in our mouths and writings.
  • Upon us, when we are called after God's name, and his name is called upon in us. Genes. 4. 26. Esa. 43. 6, 7. Act. 11. 26.

We sanctify the Name of God in our speech and writings, when it is mentioned

  • In a matter serious.
  • After a reverent manner.
  • To a good end.

And hereunto is referred Blessing of

  • God. Rom. 9. 5. • 1. 25. 2. Cor. 11. 31. I am. 3. 9.
  • Mē, which
    • Generally is required of all. Mat. 5. 44. Rom. 12. 14. and hereto salutation is referred. Genes. 47. 7, 10. I am. 6. 12. Rom. 16. 16. Mat. 5. 47.
    • After a peculiar manner is to be performed by Superiors. Heb. 7. 7. as by
      • Parents. Gen. 27. 27. • 49.
      • Ministers. Nu. 6. 23, 24, 25.
      • Magistrates. 2. Sam. 6. 18. 1. Kin. 8. 55.

We sanctify the Name of God and of Christ our Savior, which we take upon us, professing our selves Christians, and the children of God, when we walk worthy our calling. Ephes. 4. 1. Tit. 2. 10. 2. Tim. 2. 19. Eph. 5. 3.

Never to make mention of God, which is a sign that he is not in men's thoughts.

To mention it amiss, as

  • In a matter light and ridiculous, as in sport.
  • After a manner
    • Vnreuerent and careless.
    • Superstitious.
  • To a wicked end, as to
    • Charmes and Exorcismes. Act. 19. 13.
    • Wicked sentences, which begin, In nomine Dei. Amen.
    • Erroneous doctrines. Ierem. 23. 25.

Opp. Cursing. Rom. 12. 14.

Salutation,

  • Neglected in due time and place.
  • Abused to
    • Hypocrisy, where it is not sincere and from the heart.
    • Malicious purposes. 2. Sam. 20. 9. Mat. 26. 49.

Name of Christ, as it is taken upon men, profaned, Gen. 6. 2. which is a fault either

  • Common to all wicked persons which call themselves Christians.
  • Peculiar to the Jesuits, who under the name of Jesus, serve Antichrist.

4. As the Name of God doth signify his Word.

This (to omit the holy and pure use of it, in the preaching & hearing thereof, of which we spake in y e 2. Com.) we are to sanctify in our

  • Hearts, by a holy
    • Meditation thereof.
    • Desire, study and care to know and practice it.
    Psal. 119.
  • Words and writings, by applying it to those uses for which it is profitable. 2. Tim. 3. 16. to our selves, or others, for the
    • Information of the judgment, by doctrine and confutation.
    • Reforming of the life and affections, by admonition, exhortatiō, reproof, consolation.
  • Deeds, by obeying it from our hearts. Rom. 6. 17. Luk. 11. 28. John. 13. 17.

5. As the Name of God signifieth his religion.

This are we to sanctify by a conversation answerable to the Religion which we profess, Tit, 2. 11, 12. 13. Ephes. 4. 20, 21, 22, 23, 24. • 5. 8, 10, 11. This being the right way, Esa. 30. 21. Act. 9. 2. we are to walk in it, Mic. 4. 5. and that

  • Vprightly, in respect of God. Psal. 119. 1. Gal. 2. 14. Gen. 17. 1.
  • Inoffēsiuely, in respect of men. 1. Cor. 10. 32. Heb. 12. 13. Phil. 1. 10. Act. 24. 14, 15, 16.

The Word of God is profaned in the

  • Heart, when we have neither desire to know it, nor care to keep it.
  • Words & writings, when it is abused to uses either
    • Vain and unprofitable, as when it is read in an unknown language, or so sung, that it cannot be understood. Psalm. 47. 7.
    • Evil, in respect of
      • Judgment, as for the
        • Confutation of the truth.
        • Confirmation of errors.
      • Manners, as to
        • Impenitency. Psa. 50. 16, 17.
        • Scoffes and jests.
        • Charmes and enchantments. Deut. 18. 11, 12.
  • Deeds, when we do not observe it to do it, Levite. 22. 31, 32. either through
    • Neglect. Malac. 1. 12. Amos 2. 7. Prov. 30. 9.
    • Contempt, which is a kind of blasphemy. Num. 15. 30, 31.

Thus y • name of God is takē in vain, when our cōuersatiō is not agreeable to our profession: as whē mē walk in respect of

  • God, in hypocrisy, 2. Tim. 3 5. pretending the profession of religion to their
    • Worldly respects. Phil. 3. 18, 19.
    • Wicked respects. Mat. 23. 14. 1. King. 21. 9. 2. Sam. 15. 8. Math. 2. 8.
  • Mē, offensively: and thus the name of God is profa •• d by the
    • Dissolute and wicked life of carnal-gospellers. Rom. 2. 24.
    • Offences of the godly, 2. Sam. 12. 14. and those y • would seem forward professors.

6. As the Name of God signifieth his works, both of

  • Creation, in respect whereof he is called the Creator.
  • Administration, in regard whereof he is called the Governor and Judge of the world.

The works of Creation or creatures, we are to sanctify by a

  • Holy meditation and mentioning of them, to
    • God's glory, that we
      • In them may acknowledge the wisdom, power and goodness of God. Rom. 1. 19, 20. Psalm. 19. 1.
      • Knowing him by his works, may glorify him as God. Rom. 1. 21.
      • Acknowledging in thē the workmanship of God, may speak honourably thereof. Psa. 139. 14. Gen. 1. 3 1.
    • Our good, that what the Scripture hath taught us in thē to
      • Imitate, we may follow. Math. 6. 26, 28. Prov. 6. 6.
      • Avoid, we may shun. Psalm. 32. 9. Ierem. 5. 8. 2. Pet. 2. 22.
  • Pure use, sanctified by
    • The Word.
    • Prayer.
    1. Tim. 4. 5

Opp.

  • In respect of God's glory,
    • Not to acknowledge God by his creatures.
    • Knowing him by them, not to glorify him as God.
    • To deprave or deride (like Mo • us ) the works of God.
  • In regard of our good, to imitate that in them, which the Scriptures teach us to shun.

Opp. To the use sanctified by

  • the Word, is the use
    • Without, or besides the Word, being
      • Scrupulous. Rom. 14. 23.
      • Superstitious,
        • Ascribing sanctification to them, as, to holy-water, salt, candles, bells.
        • Abusing them to divination. Deut 18. 10. Esa. 47. 13. Ier. 10. 2.
    • Contrary to the Word, abusing them as instruments unto sin, as our bodies to fornication, our meat and drink, to surfeiting and drunkenness.
  • Prayer, the profane use, without
    • Crauing God's blessing in the use.
    • Returning thanks to God the giver of them.

The works of administration, (which in a general sense are called the judgments of God) are exercised in

  • Determining doubts, which by men cannot sufficiently be decided, viz. Lots, Prov 16. 33. as in
    • Deciding controversies. Pro. 18. 18.
    • Elections. 1. Sam. 10. 21, 24. Act. 1. 23.
    • Diuiding inheritances. Numb. 26. 55.
    • Finding out a secret offe • dor. Josh. 7. 14.
    Lots are purely used, when we
    • Call upon God for his direction, referring our selves to his judgment. Act. 1. 24.
    • Rest well pleased in the sentence of God.
  • Assigning
    • Rewards and blessings, hereof we are to have a pure use, whether bestowed upon
      • Our selves: that is, to be thankful for them, and to testify our thankfulnes, by
        • Words, in
          • Giving thanks. Psal. 124. 6. • 86. 12, 13.
          • Declaring God's benefits. Ps. 66. 16. 71. 8, 18.
        • Deed, by
          • Referring thē to God's glory, & the good of our brethren. Luk. 19. 13.
          • Being moved to repentance thereby. Rom. 2. 4.
      • Others: viz. to
        • Rejoice with them. 1. Cor. 12. 26
        • Praise God for them. Psal. 35. 27. Gal. 1. 23.
    • Punishments & crosses, w ch more specially are called judgments: whereof also we are to have a pure use, whether laid on
      • Our selves, to
        • Be humbled under the hand of God. Job 1.
        • Patiently & thankfully to bear them Job 1.
        • To learn obedience by that we suffer. Heb. 5. 8.
      • Others, to
        • Be terrified (by their example) frō sin. Josh. 22. 20. 1. Cor. 10. 6. Rom. 11. 20, 21.
        • Condole with y • faithful. Ro. 12. 15
        • Magnifie the justice of God in punishing the wicked Psal. 58. 11, 12. Judge. 5. 31.

Lots abused, in

  • Casting of fortunes.
  • The game called Lottery.
  • Those games of Dice and Cards, &c. which wholly consist in chance: for in toys and sports we are not to appeal to the immediate judgment of God. Prov. 16. 33.

Not to be thankful to God for his benefits.

Not to testify our thankfulness: but rather to

  • Assume the praise to our selves.
  • Abuse God's blessings to
    • His dishonor.
    • Harme of others.
    • Impenitency.

To envy the graces of God in others.

Not to be humbled under the hand of God. Ier. 5. 3. Esa. 22. 12, 13.

To be impatient, and to murmur.

To be incorrigible. Esa. 1. 5. Ier. 2. 30.

Not to be warned by the judgments of God upon others. Dan. 5. 22. but rather to be pleased with our selves, that we are not so afflicted. Luk. 13. 1, 2, 3.

To rejoice at the afflictions of others. Job 31. 29.

Of Othes.

1. In general.

The Na • e of God is to be sanctified by a lawful Oth.

Where consider two things: First, that we are to swear upon just occasion. Deut. 6. 13. Psal. 63. 11. Esa. 45. 23.

Secondly, that we swear lawfully.

Duties required in a lawful Oth, respect the

  • Object: for we are to swear by the Lord alone, Esa. 65. 16. Ierem. 12. 6. Either
    • Directly.
    • Indirectly, the invocation and attestatiō referred to God, though something else be named.
  • Manner, for we are to swear▪ Ier 4. 2. in
    • Truth, Rom. 9. 1. that is,
      • To that which is true.
      • Truly, Exanimi sententia. 2. Chr. 15. 15.
    • Righteousness, promising by Oth lawful things only.
    • Judgment,
      • Discerning the necessity of our Oth, in respect of the
        • Person
          • Imposing it.
          • Not believing a necessary truth, without it.
        • Thing, which cannot otherwise be proved.
        • End, for
          • God's glory.
          • The good of
            • Our selves.
            • Others.
      • Duly weighing the conditions & circumstances. Gen. 24. 5. Josh. 2. 17, 18, 19.
  • End, for we are so to swear, that
    • God may have glory by the manifestation, or confirmation of a necessary (but hidden) truth, which otherwise could not be demonstrated▪ Josh. 7. 19.
    • Our neighbor may be satisfied, controversies may be ended. Heb. 6. 16.
    • Our own innocence cleared, Exod. 22. 11. and ou • duty discharged. 1. King. 8. 31.

To refuse altogether to swear, with the Anabaptists.

To swear unlawfully.

To swear by any thing besides God, Ier. 5. 7. Zeph. 1. 5. using Othes

  • Ridiculous: as By Lakin, &c.
  • Pharisaical, by creatures, as Light, Fire, &c.
  • Popish, as by
    • Saints: Mary, John, &c.
    • Idols, as
      • Mass.
      • Rood.
    Amos 8. 14.
  • Heathenish, by the gods of the Gentiles, 1. King. 19. 2. Mebercle, Medius Fidius, &c.
  • Blasphemous, as by all the parts and members of Christ.

Opp. to swear

  • To that which is false. Levite. 19. 12.
  • Falsly, with a mind to dece • ue Ps. 24. 4.

To swear to an unlawful thing, which either

  • Is apparently unlawful at the ti • e of the Oth. 1 Sam. 25. 21, 3 • . • 28. 10.
  • Afterwards proveth to be unlawful. Mark. 6. 23, 25.

Opp. To swear

  • Without necessity, as they use to do, who swear ordinarily and commonly: this is to p • ll • te the Name of God, and to make that common, which he hath sanctified and extolled above all things. Math. 5. 37. I am. 5. 12. Ecclus. 23. 8.
  • Rashly and unadvisedly. Levite. 5. 4. 1. Sam. 14 39, 44. as those which swear in heat and choler.

To swear to

  • No end, vainly, & through a foolish custom, without regard of God's glory, or good of their brethren, or discharge of their duty.
  • An ill end, as
    • For a bravery, that they may glory in their shame, and garnish their speech with the pollution of God's Name.
    • To falsify the truth, and to win credit to a falsehood.

2. In special.

There are two distinction of Othes.

1. An Oth is either

  • Assertory, wherein some truth, is avouched, and that, if it be
    • Certain & known, simply that it is so.
    • Supposed, according to our opinion, that we think so.
  • Promissory, whereby we truly promise some lawful thing which is in our power, calling upon God not only as our witness and Judge, but also as our surety, that we will perform it. Here four things are required:
    • 1. That the thing be lawful.
    • 2. That it is, and will be in our power.
    • 3. That we have a true and unfeigned purpose to perform it.
    • 4. That we do indeed perform it, Num. 30. 2. though to our own hindrance. Psal. 15. 4.

2. An Oth is either

  • Public.
  • Private.

Opp. To avouch that to be

  • True, which we know to be false.
  • Certain, which we know not to be true.

Opp. To promise by Oth y • which

  • 1. Is not lawful, which is to sin with an high hand, and with a desperate resolution to do ill.
  • 2. Is not in our power, w ch either
    • Appeareth so at the first; and so cannot be promised by Oth, without extreme profaneness.
    • Proueth so afterwards; & therefore cannot be promised simply, without great rashness.
  • 3. We do not mean to perform: which is to swear deceitfully. Psalm. 24. 4.
  • 4. Which we do not perform, being a thing lawful, and in our own power; and this properly is called Periurie.

But if it be

  • Impossible, our Oth doth not bind us.
  • Vnlawfull, we are bound to break it: otherwise we add sin to a sin.

In public Othes consider the duty of him that

  • Imposeth it, viz. that he so impose it, as that the Oth may be taken in
    • Truth.
    • Judgment.
    • Righteousness.
  • Deposeth: that the consideratiō of the public pla • e for seat of judgment, make him y • more reverently and circumspectly perform the general duties, both in Othes
    • Assertory.
    • Promissory.

A private Oth may be taken only upon necessity. Mat. 5. 37. for what is redundant, above yea or nay, in our ordinary talk or communication, is of evil: and consequently private Othes must be rare and in season.

To Promissory Othes we are to refer Vowes, which are promissory Othes, made to God voluntarily concerning the performance of some certain thing which may be acceptable to God, either for the confirmation of our faith in prayer, or for the strengthening of our resolution in the performance of some good thing which we purpose.

Duties required in Vowes, belong either to the

  • Making
  • Performing
of them. Psal. 76. 11. Esa. 19. 21.

Those which belong to the making of a vow, concern the

  • Object, which is God alone, Psal. 76. 11.
  • Manner. A.
  • End. B.

Opp. To impose an Oth,

  • When it is not necessary.
  • Upon men of no credit, who make no conscience of an Oth.
  • In matters of no moment.
  • Tumultuously and in haste.
  • Iniuriously, especially in a capital cause, to make the party accuse himself.
  • Against his conscience, when he knoweth that it
    • Is false.
    • Will not be performed.

Opp. To depose in an Oth

  • Assertory, contrary to conscience, for
    • Malice.
    • Favor.
    • Hire.
    1. King 21. 13. Mark. 14. 56.
  • Promissory, contrary to a man's purpose: as when being chosen to public places, or admitted into societies, men take Othes, only because it is the custom and manner that they should swear, not because they mean to keep their Oth.

To swear in our communication,

  • Without necessity,
  • Rashly.
  • Profanely. Ier. 23. 10.
  • Ordinarily and commonly.

The Papists vow to Saints, both

  • Themselves: as to Augustine, Francis, Dominick, &c. as the Nazarites were wont to vow themselves to God. Numb. 6.
  • Other things; as Oblations, and Pilgrimages, &c.

A. Manner, for it must be made in

  • Truth, and therefore must be
    • Sincere. 2. Chron. 15. 15.
    • Voluntary. Deut. 23. 23.
  • Righteousness, both in respect of the
    • Person vowing, that either he
      • Be his own man.
      • Have the consent of his governor. Numb. 30.
    • Thing vowed, that it be lawful & acceptable to God: as
      • Things good and commanded: of such, Vowes are made.
        • Absolutely, w ch are renewings of our Vow in Baptism.
        • With restraint of circumstances: as to give so much alms weekly; or to pray so oft daily, &c.
      • The use, or forbearance of things indifferent, as we have found the same profitable or hurtful to us.
  • Judgment, so as the party clearly discern it to be a thing, 1. lawful and acceptable unto God: 2. in our power, either naturally, or by the assistance of God's grace promised to us: 3. profitable.

B. End of the

  • Vow, which is, to confirm our
    • Faith in prayer. 1. Sam. 1. 11.
    • Resolution in good things.
  • Thing vowed, which must be referred to the
    • Glory of God, as Vowes Eucharisticall, sacrifices of praise, gifts to be bestowed to godly uses. Ps. 66. 13, 14. • 61. 8. • 132. 2, 5. Levite 27. 16. Gen. 28. 20, 21.
    • Good of our brethren: as Vowes of charity and mercy towards the poor.
    • Our profit: as the Vowes of
      • Sobriety, of fasting and abstinence.
      • Repentance, as of
        • Hūbling our souls. Nu. 30. 14
        • Amending our lives, in
          • Forsaking our sins with the occasions thereof.
          • Stirring up our selves to the performance of our duties.

Opp. Vowes

  • Hypocriticall: when men do not truly purpose to perform them: such as hypocrites make in the time of adversity, to deceive God. Psal. 78. 36.
  • Forced: as of some young persons, which against their will are thrust into Monasteries, and made to vow single life.

The Vowes of children entering into a Monastery, against the will of their parents, are held firm among Papists: as Mat. 15. 5, 6.

Opp. To vow things either

  • Simply evil.
  • Evil to us.
Such are Monastical Vowes.

Opp. To vow that which either is not, or we know it not to be

  • Lawfull and acceptable to God. Deut. 23. 18. as the Vow of voluntary poverty.
  • In our own power: as the Vow of single life, in them that have not the gift of continency.
  • Profitable, as going on Pilgrimages, &c.

Vowes therefore indefinitely conceived, (as that of Iephthe, Judge. 11. 31.) are unlawful, because we know not whether they will be lawful, in our power, or profitable.

Opp. To vow with the Papists, such things as serve neither for the

  • Glory of God, but
    • To superstitious and idolatrous ends.
    • For their own glory, with opinion of merit.
  • Profit of their neighbor, but contrary thereto, as the Vow of
    • Monastical obedience, making them renounce all duty to parents, & service to their country.
    • Voluntary poverty, making them drones, &c.
  • Good of themselves, as y • Vow of continency, from whence all the uncleanness & incontinency of the Popish Clergy proceedeth.

As touching the performance of Vowes, the Scripture requireth that we should perform them, or else we commit a sin, as bad, or worse than Periury, Num. 30. 3. & that without

  • Delay. Eccles. 5. 3, 4. Deut. 23. 21.
  • Diminution. Num. 30 3. Deut. 23. 23.

Provided always, that the thing vowed be

  • Lawfull.
  • In our power.
Otherwise we have sinned in vowing, but we are not bound to the performance.

No hing doth bind the conscience, which is against the Word of God.

Vowes are of 2. sorts: some

  • Common to all Christians, as the Vow in Baptism, whereby we consecrated our selves to God, and is more carefully to be performed.
  • Proper to several men, and it is either a
    • Renewing of the common Vow, which is needful to be done, when men come to years of discretion.
    • New Vow, concerning
      • Certain things commanded, with limitation of circumstances.
      • Things indifferent, to be used or refused, as we have found them by experience to be profitable or hurtful for us.

Not to perform lawful Vowes, being in our power.

To use delay, which argueth unwillingness.

To perform it by the halves, which argueth doubling, as in Ananias and Saphyra. Act. 5.

To think our selves bound to perform unlawful or impossible Vowes. Judge. 11. 35, 39.

To pretend we cannot perform the Vow of Baptism, and such like lawful Vowes, when we will not.

Not to perform the Vow of Baptism, or those whereby it is renewed:

Or any other lawful or profitable Vow, which is in our power to perform, if we will.

The fourth Commandment.

The Affirmative part,

Commanding us to remember the Sabbath to sanctify it. Esa. 56. 2.

Whence two things are to be considered:

  • 1. That we must sanctify the Sabbath.
  • 2. That we must be mindful and careful of it to sanctify it.

To the sanctification of the Sabbath two things are required: viz.

  • Rest, which is signified in the word Sabbath.
  • The sanctifying of that rest.

The rest which is required, is partly

  • Outward, from bodily labors, and worldly business. Vers. 9. 10.
  • Inward, from the servile works of sin.

Of the outward Rest, 3. things to be considered:

  • 1. Why it is required, viz. as a remedy against distraction.
  • 2. From what works: viz. works of our own, and servile works, as
    • Buying and selling. Neh. 13. 15.
    • Carrying of burdens. Ierem. 17. 22.
    • Iourneys. Exod. 16. 29. &c.
  • 3. How far forth works are forbidden: viz.
    • As they are means of distraction, and hindrances of the entire sanctification of the Sabbath.
    • Not as they are referred either to the means, or works of sanctification. To the
      • Means, as the
        • Labors of the Ministers, in and about their ministry. Math. 12. 5.
        • Travel of the people to the places of God's worship. 2. King 4. 23.
      • Works, as the duties of mercy and charity: as to heal the sick; to help a woman in travel, &c. Math. 12. 7, 12. Hos. 6. 6.
    • Nor as they are works of necessity. Mat. 12. 1. to 19. Of necessity I say,
      • Present, so as they could not have been done before, nor may be done afterwards.
      • Sanctified, not contracted, through our own negligence.

The Negative part,

Forbidding the profanation of the Sabbath.

Opp. The

  • Extremes, in
    • Excess: a Jewish and superstitious observation of the outward rest, preferring it before either the means, or works of sanctification. Mat. 12. 1, 2. Mark. 3. 2. Luk. 13. 14. John. 9. 14, 16. 1. Mac. 2. 38.
    • Defect: the neglect of the outward rest, following of bodily labors and worldly business. Exod. 34. 21. • 31. 13, 14.
  • Abuse of rest, to
    • Idleness: when rest is not used as a means, but men rest in it as the end; which is worse than bodily labor. Sabbathum Asino • um.
    • Vanity, in profane sports and pastimes, which more distract, and more hinder our works than honest labors. Esa. 58. 13. Sabbathum Tituli. Exod. 32. 6, 18, 19.
    • Sin, as to gluttony, drunkenness, whoredom, &c. Sabbathum Satanae.

By necessity therefore are excused, the necessary

  • Labor in provision of food.
  • Tending of cattle. Mat. 12. 11 Labors of Mariners, being before the Sabbath on y • sea.
  • Fight for defense of our Country. 1. Mac. 2. 41.
  • Labors of servants, and subjects, enjoined by their masters, and Magistrates, &c.


Mark. 2. 27.

The Sabbath was made for man.

The inward and spiritual rest from sin. For as we are to rest from sin every day (that in this life we may begin our eternal Sabbath, Heb. 4. 9. 10.) so especially on the Sabbath. Esa. 56. 2. • 58. 13.

These works are chiefly forbidden, as being especially

  • Seruile works, whereby men serve the devil.
  • Our own works.

Now followeth the sanctification of the Rest, by

  • Vsing the means
  • Doing the works
of sanctification.

The Sabbath is to be sanctified, both

  • Publikely.
  • Priuately.

The public sanctification consisteth in

  • Vsing the means of sanctification in the worship of God. Wherewe are to consider the duty of y •
    • Ministers, who are to be the chief actors in the public sanctification of the Sabbath: their duty is to
      • Call vpō God in behalf of the people.
      • Read and preach the Word.
      • Administer the Sacraments at convenient times, and as occasion is offered.
    • People,
      • To vouchsafe their presence in the assembly, Levite. 19. 30. 67. • 23. 2.
        • Cōming duly.
        • Staying to the end.
      • Being present, to behave themselves religiously and uprightly (as hath been shown in the second Commandment) in
        • Hearing the Word.
        • Calling on y e name of God.
        • The use of y • Sacraments.
  • Doing the works of sanctification: as namely, in collections for the poor. 1. Cor. 16. 2.

Opp. Not to rest from sin, which maketh the observation of the outward rest, odious unto God. Esa 1. 13, 14, 15. Amos 5. 21.

Opp. In the

  • Ministers,
    • Carelesse Non-residency
    • Idleness.
  • People,
    • Absence, upon no just cause, through
      • Negligence. Mat. 22. 5. Luk. 14. 18, 19, 20.
      • Contempt and obstinacy, as in Recusants, whether
        • Heretics, as Papists, &c.
        • Schismatics, as Brownists. Heb. 10. 25.
    • Departure without any necessary cause.
    • Irreligious and hypocritical behavior in the worship of God.

The Sabbath is also to be sanctified privately.

The private sanctification consisteth in duties, which either

  • have reference to the public sanctification, and those either
    • Going before, as preparation by
      • Meditation.
      • Prayer.
    • Following, as
      • Meditation of the Word heard.
      • Application of it to our use.
      • Conference with others, if we be not alone, &c.
  • Severally are required, as
    • Means of sanctification, as
      • Reading.
      • Meditation of God's
        • Word.
        • Works of
          • Creation.
          • Redēption by Christ.
        • Invocation by
          • Prayer.
          • Thanks-giving, and singing of Psalms. Ps. 92. 1
        • Godly conference.
    • Works of sanctification: as y • works of mercy.
      • Outward: as Alms • giving, visiting the sick, &c.
      • Inward & spiritual▪ as to
        • Teach the ignorant.
        • Reclaime the erroneous.
        • Admonish the backward.
        • Exhort & stir up one another.
        • Rebuke the offender.
        • Comfort the distressed.
        • Give counsel to them which need it, or seek it.
        • Reconcile them which be at variance, &c.

To neglect the private sanctification of the Sabbath, mis-spending the time in

  • Worldly 〈◊〉 .
  • Idleness.
  • Vanity.
  • Sin, &c.

2. We are to remember, or (as Deut. 5. 12.) to observe the Sabbath that we may sanctify it.

Where are duties required, both

  • Before: so to cast our business beforehand, and so to dispose of our affairs and journeys, &c. that on the Sabbath we shall not need to be distracted with bodily labors, or worldly business.
  • On the Sabbath, studiously to observe it, that is, both
    • Seriously & soundly, as the words import.
    • Willingly and with delight. Esa. 58. 13.

To the weekly Sabbath, we are to add all other Sabbaths, lawfully ordained by the Church; all w ch are to be consecrated as Sabbaths to the Lord, whether they be

  • Ordinary and Anniuersary, such as
    • were the feast of
      • Purim. Hest. 3. 7. • 9. 21.
      • The Dedication. 1. Macca. 4. 59. John. 10. 22.
    • Are the feasts of Christ's Nativity, Resurrection, Ascension, & Pentecost.
  • Extraordinary, w ch are Sabbaths of
    • • oy and thanks-giving. Neh. 8. 9, 10.
    • Humiliation. Joel 1. 14. • 2. 15. 2. Chr. 20. 3.

Opp. To be mindful of the Sabbath to profane it: as those who having any extraordinary business, will not bestow any part of the week upon it, but will reserve it for the Sabbath; and make bold with God to borrow part of his day, &c.

To observe the Sabbath for fashion sake, keeping the outward Rest only, putting on gay clothes, and doing nothing.

To be weary of the Sabbath, and to wish it were gone. Amos 8. 5.

The not observing of Sabbaths lawfully ordained by the Church, either through

  • Neglect.
  • Contempt.

The mis-spending of them, (which fault is common, especially in the Feast of Christ's Nativity) to vanity and sin.

the sum of the second Table.

Thou shalt love thy neighbor as thyself. Levite. 19. 18. Mat. 22. 39. Rom. 13. 8, 9.

In which words we are to consider the

  • Duty, which is love. 1. Cor. 13. 1. John. 4. 20, 21 3. 14. and this love must be
    • Vnfained. Ro. 12. 9. 2. Cor. 6. 6. 1. John. 3. 18.
    • Feruēt. 1. Pet. 4. 8.
    1. Pet. 1. 22.
  • Object, thy neighbor, whereby is meant, every one that is near unto v • not only in friendship, as the Pharisees imagined, Math. 5. 43. or in place and dwelling, as the word is commonly used: but also in nature, as every man is, being made of the same blood, Act. 17. 26. the same flesh, Esa. 58. 7. after the same image of God, Gen. 9. 6. Howbeit of this love there are degrees, Gal. 6. 10. 1. Tim. 5. 8. Gen. 2. 24.
  • Manner, as thy self, Mat. 7. 12 that is, as thou oughtest to love thyself, in regard both of the love
    • Natural, whereby thou des • est thine own good and safety, as the preservation of thy
      • Life, and health.
      • Wives chastity.
      • Goods.
      • Good name, &c.
    • Spiritual, whereby thou desirest and seekest the salvation of thy soul, and the means thereof.

The division of the second Table.

The commandments of the second Table, concern such duties and vices, as are either

  • Peculiar to some sorts of men; as of
    • Superiors to inferiors.
    • Inferiors to superiors.
    as in the 5. Commandment.
  • Cōmon to all: & they forbid such sins against the neighbor, as either
    • Have the consent of the will to do them; and they are committed against the
      • Person, as in the sixth Commandment.
      • Adiuncts of the Person, whether
        • Inward, as Chastity in the seventh Cōmandement.
        • Outward, as
          • Goods, in the 8. Commādement.
          • Good name, in the ninth.
    • Go before the consent of the will, as concupiscence: in the tenth Commandment.

The fifth Commandment.

The Affirmative part,

Commanding the duties of superiors and inferiors.

Which are either

  • General to all
    • Superiors.
    • Inferiors.
  • Peculiar to some.

The general duties of all superiors.

  • 1. To show themselves worthy of honor: that as they would be honored as Parents, so they should behave themselves as Parents.
  • 2. To carry themselves moderately and modestly towards their inferiors. Deut. 17. 20.
  • 3. To show gravity answerable to their dignity. Job 29. 8.
  • 4. To go before their inferiors according to knowledge, in the example of good life. 1. Pet. 3. 7. Psal. 101 2.

The general duty of all inferiors, is, to honor their superiors: & this honor is partly

  • Inward: viz. a reverent estimation of them, according to their superiority.
  • Outward, of the
    • Sign, according to the manner of the country, as to
      • Rise up to them. Job 29. 8.
      • Go to meet them Gen. 18. 2.
      • Bow the knee, and put off the hat. Gen. 18. 2.
      • Stand before them. Job 29. 8. Gen. 18. 8.
      • Give them the precedence. 1. King. 2. 19.
      • Be silent when they speak. Job 29▪ 9, 10.
      • Use words of reverence. 1. Pet. 3. 6. Gen. 31. 35. 42. 10. 1. Sam. 1. 15.
    • Deed to minister unto them as just occasion is offered. Genes. 18. 4, 5. &c. Mat. 8▪ 9.

The Negative part.

Forbidding the offenses of

  • Superiors.
  • Inferiors.

Opp. To

  • Shew themselves unworthy of honor.
  • Carry themselves
    • Insolently towards their inferiors.
    • Lightly, before thē.
    • Dissolutely, before thē.

Opp. To

  • Despise superiors.
  • Behaue our selves towards them
    • Vnreuerently.
    • Vndutifully.

Special duties.

Superiors are such as have any preeminence above us, whether it be in

  • Excellency only, and that in respect of gifts they have
    • Receiued, as all our betters, whether in gifts
      • Inward, as of the mind.
      • Outward, as
        • Age, as the Ancient, Pro. 16. 31.
        • Degree, by reason of
          • Birth, as Noblemen and Gentlemen.
          • Wealth.
    • Bestowed on us, as our Benefactors.
  • Authority also, as our Governors.

Of Superiors, in gifts received of God, as our betters: (which signification in our modesty is to be extended to those who are our superiors, or equals in any gifts, though (perhaps) inferiors in others, Phil. 2. 3. Rom. 12. 10.) And first, of superiors in the gifts of the mind: as learning, Arts, wisdom, virtue, &c. their duty is

  • In humility to acknowledge their gifts to be committed unto them as talents, whereof they are to give a strait account.
  • Willingly to expose them to the
    • Glory of God. Ma • . 25.
    • Good of others 1. Cor. 12. 7.

The duties of inferiors toward their superiors, in the gifts of the mind, viz. to

  • Acknowledge ingenuously the gifts of God where they are, and in that degree wherein they are, to praise God for them, &c.
  • Reverence the party in whom they are.
  • Seek unto him to be profited thereby, as our need shall require.

Opp. To

  • Be lifted up in heart above others, forgetting our account.
    • Abuse
    • Bury
    the gifts of God.

Opp. To

  • Deny, extenuate or deprave the good gifts of God in others. Mark. 6. 3.
  • Disdaine to make use of them, lest they should seem to acknowledge their own want, or the excellency of the other.

The duties of the Ancient, or superior in age, viz.

  • To be sober and grave. Tit. 2. 2.
  • By their wisdom and experience to advise and instruct the younger. Tit. 2. 4.
  • To be patterns and precedents of good things to the younger sort. Prov. 16. 31.

The duties of the younger sort to wards the Ancient: to

  • Reverence them as Fathers. 1. Tim. 5. 1. Levite. 19. 32. Job 32. 4, 6, 7.
  • Ascribe experience and wisdom to their years. Job 12. 12 32. 7. to hearken to their counsel.
  • Imitate their good example.

The duties of the

  • Wealthy, to use their riches as instruments of bounty and liberality, for the
    • Public use of the
      • Church.
      • Cōmonwealth.
    • Private good of others.
  • Noble, to use their nobility and gentry as instruments of magnanimity and munificence, & their power as a refuge and protection of the innocent and helpless.

The duties of those y • be inferior to them in outward estate, to

  • Esteem of them as their superiors, in respect of that high or better estate wherein God hath placed them.
  • Reverence them as they are, or may be the instruments of God for the good of others, either in private, or public. 1. Sam. 25. 8.

Opp.

  • To be light or lewdly given.
  • To be
    • Counsellers
    • Precedents
    of evil.

Opp. To

  • Despise the aged. Esa. 3. 5.
  • Contemne their counsel. 1. King. 12. 8.
  • Neglect their good example.

Opp. To abuse their

  • Wealth, to niggardliness.
  • Power, to oppression, &c.

Opp. To

  • Disdaine the wealthy, as unworthy of their wealth.
  • Presume against the honorable. Esa. 5. 3.

Superiors, as benefactors, Act. 20. 35. Job 29. 16. their duty in respect of the

  • Act of giving, to do it
    • Cheerfully, 2. Cor. 9. 7.
    • Freely, Luk. 6. 33, 34, 35.
    • Quickly, Prov. 3. 28.
    • Discreetly and with choice, that Christ may take it as done to him. Mat. 25. 40.
  • Gift bestowed, holily to dissemble it, rather then to cast it in the parties teeth, following therein the Lord. I am. 1. 5.

Duties towards the benefactors, both

  • Inward: thankfulness, in
    • Acknowledging him the instrument of God for our good.
    • Esteeming as highly of the benefit after it is received, as before.
    • Making the best of the benefit, in respect of the gift it self, and of the mind of the giver.
  • Outward: testification of our thankfulness in
    • Word by thanksgiving. Rom. 16. 4.
    • Deed, by
      • Requitall, if we be able.
      • Prayer to God for them. 2. Tim. 1. 16.

Opp. To

  • Bestow a benefit
    • Grudgingly and with ill will. 2. Cor. 9. 7.
    • Seeking his own profit therein.
    • With delay: qui sero dat, diun • luit: he that is long in giving, was long unwilling.
    • Without choice, so as he may seem rather to cast away a benefit, than rightly to bestow it.
  • Exprobrate the benefit bestowed.

Opp. Vnthankfulnesse, in

  • Not acknowledging the benefit.
  • Esteeming lightly of it, after it is received.
  • Extenuating or depraving it.
  • Forgetting it.
  • Not recompensing it either with
    • The like, when we are able.
    • Prayer.
  • Requiting ill for good. Pro. 17. 13.

Of superiors in authority: who are not only preferred before us as our betters; but also set over us as our Governors, in that society wherein we live.

The duties of Governors in general: to

  • Gouerne their inferiors in the Lord,
    • Containing them in the duties of Piety and Justice. 1. Tim. 2. 2.
    • Seeking not themselves, but the
      • Glory of God. Rom. 13. 4, 6. 2. Chr • n. 19. 6.
      • Good of the inferiors. Rom. 13. 4.
  • Correct offenders, according to y • quality of their offense: wherein they are to use
    • Discretiō to discern of
      • The cause.
      • The disposition of the offender.
      • Their own affection, y • they do not proceed to correction, through
        • Choler and hastiness:
        • Hatred of the person:
        but in judgment, seeking y • good of the
        • Party, if he be corrigible.
        • Society y • the
          • Euil may be taken away
          • Iudgmēt of God may be prevented.
          • Rest may fear.
    • Moderation, that neither they be too
      • Remiss and indulgent.
      • Seuere or cruel.

The general duties of inferiors towards their governors, besides reverence, are, to

  • Be in awe of them. Levite. 19. 3. Eph. 5. 33 6. 5.
  • Obey them, though evil, but not unto evil. Eph. 6. 1, 2. Col. 3. 22, 23, 24. 1. Pet. 2. 13, 18.
  • Submit themselves to their corrections. Gen. 16. 6, 9. 1. Pet. 2. 19, 20.
  • Testifie their love and thankfulness to them by their service, or goods, as their necessity shall require. Math. 15. 4, 5.

Opp.

  • Contempt of Governors, and the fruit thereof, which is mocking. Prov. 30. 17. Jude, verse. 8.
  • Disobedience to their lawful commandments. Rom. 13. 2.
  • Refusing of correction, and resisting of their power. Prov. 15. 10, 32.
  • To be wanting to them in their need. Math. 15. 6.

Special duties:

Governors are distinguished according to the societies wherein they govern, viz. in the

  • Family.
  • Schools and Universities.
  • Church.
  • Commonwealth.
Here therefore are commanded, duties
  • Economical.
  • Scholastical & Academical.
  • Ecclesiastical.
  • Political.

Economical:

Duties of superiors and inferiors in the family: of whom there are three combinations, viz. the

  • Husband and wife.
  • Parents and children.
  • Masters and servants.

The mutual duties of man & wife, are either

  • Common to them both, as conjugal
    • Love, whereby (they being united into one flesh) do love one another above all others. Gen. 2. 24. Ephes. 5. 27, 28, 29. and one another's kindred, as their own.
    • Communication of their
      • Bodies, by
        • Mutuall benevolence, performed by the one to the other. 1. Cor. 7. 2, 3, 4, 5. Prov. 5. 18, 19.
        • Coniugall fidelity, either of them keeping themselves proper to the other. Mal. 2. 15. Prov. 2. 17.
      • Goods, labors, endeavours, and mutual help, for the mutual good and comfort one of another. Gen. 2. 18.
    Both which require cohabitation and dwelling together. 1. Pet. 3. 7. 1. Cor. 7. 10.
  • A. See Peculiar.

Opp.

  • Want of love, discord and dissension.
  • Mutuall benevolence denied, the one refusing the others bed.
  • The bond of marriage broken by adultery.
  • Goods and helps not communicated.
  • Separation of the one from the other, without just and necessary cause.

A. Peculiar to either as the duties of the

  • Husband, to behave himself as a head to the body, 1. Cor. 11. 3. Eph. 5. 23. in
    • Guiding, directing, instructing his wife according to knowledge. 1. Pet. 3. 7. 1. Cor. 14. 35.
    • Protecting her according to his power. Ruth 3. 9.
    • Cherishing her as the more tender part of himself. Ephes. 5. 23. 25, 33.
    • Prouiding things needful, according to his ability; and communicating his goods to her, &c.
    • Gouerning her by an amiable government, and giving honor to her as the weaker vessel. 1. Pet. 3. 7. Gen. 26. 8.
  • Wife, to
    • Acknowledge her husband, to be her head and Lord: to reverence him, and to fear him. 1. Pet. 3. 6. Ephes. 5. 33. Gen. 20. 16. 24. 65.
    • Be subject and obedient unto him, as to the Lord. Col. 3. 18. 1. Pet. 3. 16. Eph. 5. 22, 24. 1. Cor. 14. 34.
    • Be amiable and gracious, seeking in all lawful things, to please him. 1. Pet 3. 4.
    • Cherish her husband as the better part of her self. Tit. 2. 4.
    • Be his assistant and helper, in governing the house, and performing the duties of a good housewife. Prov. 31. 10, 11, 12, &c. 1. Tim. 5. 14.
    • Be good house-keepers. Tit. 2. 5.

Opp.

  • To be his wives underling, contrary to the order of nature, and ordinance of God. Genes. 3. 16. 1. Cor. 11. 3, 7, 8, 9. Ephes. 5. 23. 1. Tim. 2. 12, 13, 14.
  • To betray his wives chastity.
  • To hate, or to strike her, which is his own flesh. Ephes. 5. 29.
  • To deny things needful unto her, being in his power.
  • To be too
    • Vxorious, fondly doting upon his wife. 1. King. 11. 4.
    • Imperious and rigorous towards her. Col. 3. 19.

Opp.

  • Not to reverence her husband as her head. 2. Sam. 6. 16, 20.
  • To usurp dominion over him. 1. Tim. 2. 12.
  • To be of an unquiet and provoking spirit. Prov. 21. 9, 19.
  • Not to cherish her husband.
  • Not to be an helper, but a cross to her husband Pro. 12. 4.
  • To play the ill housewife, either
    • Idle at home.
    • Gadding abroad. Prov. 7. 11. 12.

Hitherto of the mutual duties of man and wife: now follow their duties towards their family, in respect whereof they are governors; either as

  • Parents, over their children.
  • Master and Mistress over their servants.

The duties of the house-holders, towards those of their household in general, are to

  • Rule them in y • Lord, keeping them in godly obedience, 1. Tim. 3. 4. by domestical
    • Instruction, both by
      • Doctrine, respecting
        • Private Catechizing. Deu. 6. 6, 7. 2. Tim. 3. 15. Gen. 18. 19.
        • The public ministry, w ch they must
          • Cause them to frequent. Exod. 20. 10.
          • Teach thē to use aright, by
            • Preparing them.
            • Examining thē.
      • Example, going before them in exercises of religion, and in the practice of Christian duties. Job 1. 5. Josh. 24. 15.
    • Discipline, using correctiō towards thē, either
      • verbal, as moderate threatenings and reproofs.
      • Real, as stripes, &c.
  • Prouide necessaries for them: as food, raiment, rest, and recreation. 1. Tim. 5. 8. Prov. 31. 15, 21. Gen. 30. 30.

Duties of Parents towards their children, viz. fatherly & motherly

  • Love of them, which is called Storge. Psa. 103. 13. 2. Sa. 18. 33.
  • Care for thē.
And both in respect of their life
  • Natural, as to
    • Nourish and bring them up. 1. Tim. 5. 10.
    • Traine them up to some honest calling whereto they are apt by inclination, and by gifts.
    • Direct thē in matters of moment, & namely, in cōtracting marriage, Gē. 24. 1, 2. 1. Cor. 7. 36, 37.
    • Prouide and lay up for thē, as God shall give means. 2. Cor. 12. 14.
  • A. Spiritual.

Opp.

  • To be without natural affection. Rom 1. 31. 2. Tim. 3. 3.
  • To train them up in idleness or vanity.
  • To neglect their children, neither providing for them by
    • Education in some honest •• ling.
    • Laying up for them.

A. In respect of their life spiritual: viz.

  • 1. As they bring them into the covenant of of Grace, so to procure unto them the Sacrament of the Covenant. Genes. 17. 23. Exod. 4. 25, 26. Luk. 1. 59, 60.
  • 2. To bring them up in the fear of God. Eph. 6. 4.
    • Instructing them carefully, Deut. 11. 19. Prov. 22. 6.
    • Chastising them moderately, Prov. 19. 18. 13. 24. 22. 15. 23. 13, 14.
  • 3. To pray for them, and to bless them.

Duties of Children towards their parents.

viz. to

  • Be answerable to them in love.
  • Reverence them highly, though their estate be mean. Gen. 31. 35. Math. 21. 30. Mal. 1. 6.
  • Stand in awe of them. Levite. 19. 3.
  • Obey them in the Lord. Ephes. 6. 1. Col. 3. 20. Prov. 23. 22. Luk. 2. 51.
  • Shew themselves thankful to their parents, by helping them with their
    • Goods. Mat. 15. 4, 5, 6, 1. Tim. 5. 4. Gen. 47. 12.
    • Service. Luk. 15. 29.
  • Submit thenselves to their parents
    • Instruction. Pro. 1. 8. 22. 19. 4. 4.
    • Correctiō Heb. 12. 7, 9. Heb. 5. 8.
  • Be content to be ruled & directed by their parents in matters of importance, as of marriage. Gē. 28. 1, 2, 7.
  • Preserue their parents goods.
  • Love and reverence those which be near and dear to their parents, for their sakes.

Hitherto are to be referred the duties (Hest. 2. 7, 20) of

  • Tutors & guardians, towards their pupils: whose parents as they succeed in government, so they must succeed them in fatherly love and care.
  • Pupils, who are to behave themselves to their guardians, as dutiful children to their parents.

Opp.

  • To take care for the bodies of their children, but not for their souls. Ecclus. 16. 1, 2, 3.
  • Vsing no instruction.
  • In chastising, either too
    • Remiss and indulgent. Pro. 29. 15. 1. King. 1. 6.
    • Cruel. Colos. 3. 21. Ephes. 6. 4.
  • Not praying for them.

Opp.

  • Not to love, but to
    • Hate thy parents.
    • Reuile or curse them. Levite. 20. 9. Prov. 20. 20.
    • Strike them. Exod. 21. 15.
  • To be ashamed of thy parents, because of their meanness.
  • To contemn and despise them. Deut. 27. 17. Pro. 15. 20. 30. 17.
  • To scorn and deride them. Gen 9. 22, 24.
  • To be disobedient towards them. Deut. 21. 18. Rom. 1. 30. 2. Tim. 3. 2. 1. Sam. 2. 25.
  • To be unkind and unthankful towards them, in not
    • Relieving their want with our store.
    • Helping them with our service.
  • To refuse or despise
    • Instruction.
    • Correction.
    Pro. 5. 12, 13 15. 5 10. 32.
  • To marry against thy parents good will, thou being under their government. Gen. 26. 34.
  • To diminish thy parents goods, and to mis spend them. Prov. 28. 24. Deut. 21. 20.
  • To be unkind or without natural affection towards thy kindred.

Duties of Masters towards their servants, besides the ge • erall, which here are to be applied: for they are to use towards their servants, 1. Pet. • . 18.

  • Equity and moderatiō, Colos. 4. 1. Job 31. 13. in their
    • Commandments, which must be
      • Lawfull.
      • Possible to them. Genes. 24. 8.
      • Profitable. 1. Chron. 11. 17.
      • Proportionable to their ability.
      • On the Sabbath, necessary.
    • Government, using thē as
      • Childrē, thou sustaining the place of a father to them. 2. King. 5. 13.
      • Brethren in Christ. Philem. 16.
      • Fellow-servants of our Master in heaven. Eph. 6. 9. Col. 4. 1.
  • Bounty, to be good to them, they deserving not ill, both
    • Whiles they remain, to suffer them to thrive under us. Deut, 25. 4.
    • At their departure with our liking▪ to prefer them, or reward them as we may. Deut. 15. 13, 14. Pro. 17. 2.
    • After they are honestly departed, to esteem them as our poor friends.

Opp. To be

  • Peruerse. 1. Pet. 2. 18. Gen. 16. 6.
    • Commanding things
      • Vnlawfull.
      • Vnprofitable.
      • Above their power.
      • On the Sabbath, unnecessary.
    • Tyrannizing over them. Exod. 5. 7, 16. Ephes. 6. 9.
  • Too remiss or indulgent towards them, suffering them to live in idleness, not correcting them. Prov. 29. 19, 21.
  • Hard towards them. Deut. 24. 14, 15.

Duties of servants, partly

  • Common, as to
    • Love their masters: from which love will arise a
      • Tender care of their masters
        • Credit.
        • Welfare.
      • Love to their masters children.
    • Reverence and honor them. 1. Tim. 6. 1. 2. King. 5. 13.
    • Fear them. Mal. 1. 6.
    • Submit themselves to their
      • Commandments, and to obey them. Ephes. 6. 5. Col. 3. 22, 23.
      • Corrections. 1. Pet. 2. 1 • . Gen. 16. 9.
  • More peculiar to them, as to be
    • Diligent. Col. 3. 22, 23. Ephes. 6. 5. Genes. 31. 40.
    • Faithful and true. Tit. 2. 10.
    • Secret.
    • Thrifty for their masters profit.
    • Carefull to please their masters in all lawful things. Tit. 2. 9.

Duties Scholastical and Academical.

The common duties (not to mention the particular) of

  • Superiors and governors in Schools and Universities, that as they are called Fathers, so they should behave themselves as fathers to their inferiors. 2. King. 2. 12. Hence it is, • hat Solomon in his writings, calleth the party whom he instructeth, his Son.
  • Inferiors, that as they are termed sons, so they should demean themselves as dutiful children. 2. King. 2. 3. Amos 7. 14. Phil. 2. 22.

Opp.

  • Not to love their masters, nor to care for their credit or welfare.
  • To despise them. 1. Tim. 6. 2.
  • Not to stand in awe of them.
  • To be disobedient.
  • To answer again. Tit. 2. 9.
  • To be idle and slothful. Math. 25. 26.
  • To be unfaithful and untrue. 2. Sam. 16. 3.
  • To divulge his masters secrets.
  • To waste his masters goods. Luk. 16. 1.
  • Not to care for displeasing their masters.

Ecclesiastical, betwixt the

  • Ministers, who are Fathers. Judge. 17. 10, 18, 19. 2. King. 13. 14. 1. Cor. 4. 15.
  • People, who are the children. Gal. 4. 19. Philem. 10.

The duties of Ministers, respect their

  • Ministry,
  • Life,
in both which they are to go before the people. Deu. 33. • . Act. 20. 28. 1. Tim. 4. 1 • . Tit. 2. 7, 8.

As touching the ministry: he is to preach the Word in season, and out of season, 2. Tim. 4. 2. and thereto he is bound by a double bond of necessity, in respect of

  • Himself. 1. Cor. 9. 16. Ezech. 34. 2, 10. Zac. 11. 17. Math. 25. 26, 28, 30.
  • People. Luk. 10. 42. Prov. 29. 18. Rom. 1. 16. 17. 1. Cor. 1. 21.

As touching his life, he ought to be an example to his flock, Tit. 2. 7. 1. Tim. 4. 12. 1. Thes. 2. 10. being in

  • General, blameless. 1. Tim. 3. 2. Tit. 1. 6.
  • Particular, towards
    • God, godly. 1. Tim. 4. 7, 12. • 6. 11.
    • Neighbor,
      • Just. Psalm. 132. 9.
      • Charitable. 1. Tim. 3. 2, &c. 6. 11.
      • Meeke. 1. Tim. 3. 2, &c. 6. 11.
      • Courteous. 1. Tim. 3. 2, &c. 6. 11.
      • Liberall. 1. Tim. 3. 2, &c. 6. 11.
    • Himself,
      • Sober.
      • Temperate.
      • Chaste, and modest.
      2. Tim. 2. 22.

Opp.

  • Not to feed the people, either because he is
    • Vnable. Esa. 56. 10.
    • Vnwilling, through
      • Idleness, Zac. 11. 17.
      • Covetousness, as Non-residents, not providing for their cures.
  • To be blame-worthy, being in respect of
    • God, irreligious and profane.
    • Neighbor,
      • Vniust. 1. Tim. 3. 3.
      • Vncharitable. 1. Tim. 3. 3.
      • Hasty and unquiet. 1. Tim. 3. 3.
      • Vncourteous. Covetous. Esa. 36. 11. Mic. 3. 11.
    • Himself,
      • Intemperate.
      • Incontinent.
    • 〈1 page duplicate〉 〈1 page duplicate〉

Duties of the people towards their Ministers, viz. to1. Tim. 3. 3.

  • Love them dearly. 1. Thes. 5. 13. Galat. 4. 15.
  • Reverence them highly. Philip. 2. 29. 2. Cor. 7. 19. Gal. 4. 14. 1. Tim. 5. 17.
  • Submit our selves to their ministry, and to obey them. Heb. 13. 17.
  • Allow them liberal maintenance. 1. Tim. 5. 17, 18. Prov. 3. 9. Galat. 6. 6, 7. 1. Cor. 9. 7, 8, 9, 11, 13.

Political duties are either

  • Common to all, as they are members of the Common-weal,
  • Peculiar to
    • Superiors.
    • Inferiors.

The common duty, the love of our country: whose common good is to be perferred before all particular duties, which we owe either to others, or to our selves. All therefore must labor to be good Common-wealthsmen. 2. Sam. 24. 17. Nehem. 1. 4. 2. 3. Ier. 9. 1. Psalm. 122. 6, 7, 8.

Superiors in the Cōmonweale, are

  • The Sovereign Prince.
  • All other Magistrates.
1. Pet. 2. 13, 14. all which, are fathers of their country, & so are to behave thenselves. Gen. 45. 8. Judge. 5. 7.

Opp. To

  • Hate the Ministers for their work sake. 1. King. 22. 8.
  • Contemne and despise them. Luk. 10. 16.
  • Mocke, or otherwise abuse them. 2. Chron. 36. 16. 2. King. 2. 23, 24. 1. King. 13. 4. Psal. 105 15.
  • Resist or disobey their ministry. Hos. 4. 4. Deut. 17. 12. Act. 5. 39.
  • De • y them sufficient maintenance, which is a mocking of God. Gal. 6. 6, 7.
  • Withdraw from them that which by Law is appointed to them: which is sacrilege, and spoiling of God. Mal. 3. 8, 9.

Opp. To be

  • Vnprofitable members in the Commonwealth.
  • Hurtfull and pernicious, as Traitors, and other malefactors.

The Sovereign Princes

  • Duty, is the good and commendable exercise of his sovereign power, which consisteth especially in
    • Making good laws, and seeing them executed.
    • Creating the Magistrates of State, & containing them in their duty.
    • Exempting frō death such as they may lawfully pardon, being by the rigor of the Law condemned to dea • h.
    • The high and last Appeales.
    • Waging wars, and concluding peace.
    In all w ch respects his government must be
    • Godly, seeking the glory of God.
    • Just, seeking the good of the Commonwealth.
  • Virtues:
    • Piety, and the true fear of God. Deut. 17. 19.
    • Justice. Prov. 29. 4.
    • Clemency. Prov. 20. 28.
    • Bounty and liberality. Deut. 17. 17. Prov. 28. 16.
    • Wisdom and learning. Psalm. 2. 10.
    • Fortitude and courage.
    • Temperance and sobriety. Prov. 30. 4, 5. Eccl. 10. 13, 14.
    • Chastity. Deut. 17. 17. Prov. 31. 3.
    • Modesty and humility. Deut. 17. 20. Psalm. 131. 1.

Of Magistrates.

Their

  • Duty, the conscionable execution of their office to the
    • Glory of God.
    • Honor of the Sovereign.
    • Good of the Common-wealth.
  • Virtues, Exod. 18. 21. Deut. 1. 13. for they ought to be
    • Men of courage.
    • Fearing God.
    • Faithful and true.
    • Haters of rewards, and free from covetousness. Deut 16. 19 • 23. 8.
    • Wise and pru • ent.
    • Vnpartiall and just, without respect of persons. Deut. 16. 18, 19, 20.

Opp. To seek themselves.

  • Dastards and fearful. John. 19. 12, 13.
  • Irreligious.
  • Vnfaithfull and vnture.
  • Covetous, given to
    • Bribery. Act. 24. 26. Prov. 29. 4.
    • Extortion.
  • Vndiscreet.
  • Vniust, respecters of persons. Prov. 28. 2 • .

Duties of the Subjects towards their Sovereign Prince.

1. A special love of them, from whence ariseth a

  • Special care of their safety, esteeming highly of them. 2. Sam. 18. 3. 21. 17. Lam. 4. 20.
  • Desire to pray for thē. 1. Tim. 2. 1, 2 Psal. 61. 6, 7.

2. To honor and reverence them as the supreme Governors under Christ. 1. Pet. 2. 17. Prov. 24. 21.

3. To be obedient and subject to them, and that for conscience sake. 1. Pet. 2. 13. Rom. 13. 1, 5.

4. To be serviceable unto them, with our bodies and goods. Rom. 13. 6, 7. Mat. 17. 27. 22. 21.

Duties of the people towards the Magistra • e, being the common duties of inferiors towards their Governors. viz.

  • Reverence.
  • Subjection to their lawful
    • Commandments.
    • Punishments.
    1. Pet. 2. 13, 14.
  • Thankfulness, allowing such stipends or fees as are due for their maintenance, &c.

Opp.

  • Not to love the Prince.
  • Not to care for his safety.
  • To seek to undermine his safety, by secret and treche • ous conspiracies. 1. Sam. 24. 6. 26. 9. 2. Sam. 1. 14.
  • To resist him by open rebellion.
  • To speak ill of the Prince, or to curse him. Exod. 22. 28. 2. Sam. 16. 7. 1. King. 2. 8, 9. Eccl. 10. 20.
  • To despise or contemn him. 1. Sam. 10. 26, 27. 2. Pet. 2. 10.
  • To disobey their lawful commandments. Josh. 1. 18
  • To deny them service by our bodies or goods, when just occasion is offered. 1. King. 12. 18.

The sixth Commandment.

The negative part, forbidding all those sins which are referred to the person of

  • Thy neighbor, and those either
    • Inward.
    • Outward.
  • Thy self.

The inward sins are called the murder of the heart. Math. 5. 22. 1. John. 3. 15. And to this head diverse particulars are to be referred.

And those are either as

  • Roots and fountains from whence the rest do spring and flow; as namely,
    • Vniust a • ger.
    • Hatred.
  • Fruits and streams proceeding from thence.

Anger is unjust, either when it

  • is conceived upon no just cause, but is ras • and unadvised, Math. 5. 22. the habit whereof is ir acundia or hastiness. Tit. 1. 7. Prov. 14. 29. Prov. 12. 16.
  • Exceedeth, either in
    • Greatness, being immoderate, as it were a short madness. Eccl. 7. 10. Prov. 29. 22. 27. 3.
    • Continuance, being inveterate, and turning into rancor and malice. Ephes. 4. 26, 27.

The Affirmative part, commanding those duties which • very man oweth to his own, or his neighbors person.

The duty opposed, is • ither

  • • ust anger. Ephes. 4. 26. Mark. 3. 5.
  • Remedy of unjust anger, (Ephes. 4. 1, 2, 3. Col. 3. 12, 13, 14) viz.
    • Long-suffering and mildness. 1. Cor. 13. 4. Prov. 14. 29.
    • Goodness, Rom. 12. 21. in being
      • Slow to anger. I am. 1. 19.
      • Ready to forgive. Ephes. 4. 32.

Hatred of our neighbors person. Levite. 19. 17. 1. John. 3. 15. 2. 9, 10, 11.

Hatred is either

  • Priuatiue, as being an absence of love; which is an unjust mislike four neighbor; not so much for any cause in him, as for want of love in our selves. 1. John. 3. 4.
  • Positiue, whereof be 5. degrees: viz. when thou hatest another for
    • Evil received. Math. 5. 43, 44.
    • Evil s • spected: but charity is not suspicious. 1. Cor. 13. 5, 7.
    • No cause without thyself that hatest. Psal. 35. 19. 69. 5. John. 15. 25.
    • Evil done unto him, as the object of thine injustice. 2. Sam. 13 15.
    • His virtue and righteousness sake Psal. 38. 19, 20. Math. 10. 22. 1. John. 3. 12.

And these were the roots.

The inward fruit of anger, is the desire or purpose of private revenge Levite. 19. 18. Rom. 12. 19. Prov. 20. 22. 24. 29. 1. Thes. 5. 15.

The inward fruits of hatred, are either more

  • General, as being carried towards all sorts: viz. Inhumanity or churlishness. 1. Sam. 25. 3, 10, 11, 17. 〈 in non-Latin alphabet 〉
  • Special.

The duty opposed,

  • Love of our neighbors person.
  • Hatred of his sin.
Levite. 19. 17, 1 • .

The duties opposed,

  • 1. To pass by an offense. Prov. 19. 11. Psal. 38. 13, 14 Prov. 10. 12.
  • 2. Freely to forgive it. Col. 3. 13. Math. 6. 12, 14. Luk. 17. 3, 4. Math. 18. 21, &c.
  • 3. To forget it. Levite. 19. 8.
  • 4. To requite good for evil to them that have wronged us, Mat. 5. 44. in
    • Helping them. Prov. 25. 21, 22.
    • Praying for them. Psalm. 35. 13. Act. 7. 60.

The duty opposed: Humanity, or 〈 in non-Latin alphabet 〉 , Courtesie. 1. Pet. 3. 8. Gen. 23. 4, 6. 24. 19. Act. 27. 3.

The more special are distinguished according to the difference of the Persons against whom they are referred.

As first, against those w ch are in

  • Prosperity, & it is
    • Envy against superiors Pompey's envy. Gen. 4. 5. 37. 4. 8. Act. 7. 9. Mat. 27. 18.
    • Emulation against equals. I am. 3. 14, 16. Caesar's envy. Mat. 20. 12, 15. Dan. 6. 4.
    • Disda • ne against inferiors. Luk. 15. 28, 29. Haman • envy. Hest. 5. 13.
    Pro. 27. 4 14. 30.
  • Adversity, as
    • Contempt. Mat. 18. 10. Prov. 18. 3. 14. 21. 17. 5. Esa. 58. 7.
    • Hard-heartedness or want of compassion. Luk. 10. 31, 32. 1. John. 3. 17. Amos 6. 6. Prov. 21. 13.
    • Reioycing at the evil of another, 〈 in non-Latin alphabet 〉 Prov. 24. 17, 18. • 17. 5. Io • 31. 29. Psalm. 35. 19, 21, 25.

Secondly, the fruits of Hatred are such as are carried against

  • Friends, feigned friendship, being worse than open hostility, Prov. 25. 19. such as is y • friendship of
    • Flatterers and parasites. Psal. 55. 12, 13. Pro. 27. 6 • 19. 4.
    • Trecherous persons 2. Sam. 20. 9. Luk. 22. 4. 8.
  • Foes, as
    • Enmity, and that either
      • Open hostility. Gal. 5. 20.
      • Secret grudge. Prov. 26. 24, 25, 26.
    • Implacablenesse, Rom. 1. • 1. 2. Tim. • . 3.

Duty opposed, to

  • Wish others those good things, which either we have, or they want. Numb. 11. 29. Act. 26. 29.
  • Congratulate the well-fare of others, and to rejoice with them that rejoice. Rom. 12. 15. 1. Cor. 12. 26.

Duties opposed, 1. Pet. 3. 8.

  • Pitty. Luk. 7. 13. • 10. 33. Col. 3. 12. Ephes. 4. 32. Math. 9. 36. • 14. 14. • 15. 32.
  • Compassion. Rom. 12. 15. 1. Cor. 12. 26. Heb. 13. 3. which is especially to be shown in public evils. Esa. 24. 16. Ezech. 9. 4.
  • Mercy. Luk. 6. 36. Math. 5. 7. I am. 2. 13.

Duty opposed, Prov. 18. 24. True friendship, which must be

  • Christian, in the Lord. Deut. 13. 6.
  • Sincere. 1. Sam. 1 • . 2. 20. • .
  • Constant. Prov. 17. 17.

Duties opposed,

  • Christian charity, whereby we love our enemies for the Lord's sake. Luk. 6. 35.
  • Placablenesse, and desire of reconciliation. Ephes. 4. 27. Math. 23. 24. 25, 26.

Hereunto we are to refer dissolving friendship betwixt others, and setting friends at variance. Prov. 6. 16, 19.

Thirdly, against those w ch are under our power: as

  • Cruelty against those that are under our (Rom 1. 31. Prov. 12. 10. • 11. 17. lam. 2. 13.)
    • Authority, by rigorous punishing. Deut. 25. 2, 3. 1. Sam. 22. 18, 19.
    • Might, by violent offering or revenging injuries. Gen. 6. 11. Jonah. 3. 8. Mat. 2. 16.
  • Indulgence. Prov. 13. 24.

4. Against

  • Neighbors and those which dwell in the same society, Prov. 10. 12. Galat. 5. 20.
    • Discord. I am. 3 16.
    • Contentiousnesse. I am. 3 16.
  • Strangers, inhospitality. 3. John. 10. Math. 25. 42.

And this was the murder of the heart: the outward signs whereof are also condemned, in y e

  • Countenance. Gen. 4. 6.
  • Eyes. 1. Sam. 18. 9. Mat. 20. 15.
  • Gesture. Math. 27. 39. Psal. 37. 12. • 59. 7, 15. Act. 7. 54.
  • Voice
    • Loud speaking. Ephes. 4. 31.
    • Interiection of Anger, &c. as Tush, Raka, &c. Mat. 5. 22.

Duty opp.

  • Friendship preserved in others. Prov. 17. 9.
  • Friendship restored, by pacification or peace-maki • g. Math. 5. 9.

Duties opp.

  • Clemency,
  • Seuerity,
in both seeking the parties good, Jude verse. 22, 23.

Duties opp.

  • Concord. Psal. 34. 14. 1. Pet. 3. 11.
  • Peaceablenesse, Tit. 3. 2 in
    • Resisting the beginnings of contention. Pro. 17. 14 Ecclus. 28. 10, 11.
    • Taking away the occasions.
    • Depar • ing from his own right, to redeem peace. Gen. 13. 8, 9, 10. Math. 17. 26.

Duty opp. [Hospitality. Rom. 12. 13. 1. Pet. 4. 9. Heb. 13. 2 Gen. 18. 3. Math. 25. 35.

Duties opp. [The signs of love and good will: as courteous and mild behavior.

The outward Murder is either in

  • Word.
  • Deed.

The former, w ch is the murder of the tongue, is either

  • Mutuall, when the offense is committed on both sides: as in brawling and scolding. Prov. 17. 19. 1. Pet. 3. 9.
  • Seuerall, when offense is committed on the one part, and that either in
    • Presence, and before a man's face, as
      • Reuiling or railing, 1. Cor. 6. 10. Mat. 5. 22. whereto refer in
        • Superiors, vnchristiā menacing. Eph. 6. 9. Act. 9. 1.
        • Inferiors, murmuring Phi. 2. 14. Numb. 16. 41.
      • Scoffing and scorning. 2. Chron. 36. 16. Deu. 21. 9. Galat. 4. 29. Prov. 3. 34.
      • Cursing Rom. 12. 14. I am. 3. 9.
    • Absence, or behind a man's back, as
      • Tale-bearing. Rom. 1. 30. Leu. 19. 16.
      • Slandering. Ezech. 22. 9.
      To w ch sin he is accessory, who willingly receiveth ill reports. Prov. 25. 23.

The Murder which is in deed, is either of the

  • Body,
  • Soul:
and in both, a man may offend by
  • Omission.
  • Cōmission.

The bodily Murder by omission, is, not to defend or preserve the life and person of our neighbor, when we may and ought, Math. 27. 24. Prov. 24. 11, 12. Hereto is referred all negligence, whereby our neighbors life may be hazarded: as the not covering of a well. Exod. 21. 33. Deut. 22. 8. Exod. 21. 29.

The bodily Murder which is by commission, standeth in three degrees:

  • Fighting in time of Peace. Tit. 3. 2. Math. 26. 52.
  • Hurting or wounding the body of our neighbor. Exod. 21. 24, 25. Levite. 24. 19.
  • Taking away of his life. Gen 9. 6. Apoc. 22. 15. Numb. 35. 33.

Duty opp. Is a peaceable tongue, which speaketh

  • No evil. Psalm. 34. 12, 13.
  • Good. Pro. 12. 1 • . 1 • .

Duty opp. The preservation and defense of our neighbors life and person. Psalm. 82. 4. Job 29. 12. 1. King. 18. 1.

Duty oppos.

  • Abstinence from doing evil:
    • A Peaceable hand. Tit. 1. 7. • 3. 2.
    • Innocency. Psal. 26. 6.
  • Doing good, or beneficence, Heb. 13. 16. which is a fruit either of
    • Mercy and humanity, which is to be extended towards all. Gal. 6. 10. • 5. 22.
    • Brotherly love towards those which be of the household of faith, and is the communion of Saints in outward things. Rom. 12. 13.

But not everyone that taketh away another man's life, is guilty of murder: for those are to be excepted, to whom the Lord

  • Giueth the sword, as to
    • Magistrates against malefactors. Gen. 9. 6. Levite. 24. 14. Deut. 13. 5. Ex • d. 22. 18, 19, 20.
    • Soldiers in lawful battle. 1. Sam. 25. 28. Heb. 11. 33, 34. Deut. 20. 13.
    • Private men, in case of present necessity, for their own lawful defense. Exod. 2. 22.
  • Offereth another▪ as it were to be slain, as those who are said to kill another, by mere chance. Exod. 21. 13. Deut. 19. 4, 5, 6, 10.

Murder, which is the taking away of a man's life, is to be distinguished according to the variety of the

  • Manner whereby it is committed: for a man may commit Murder, either as
    • Principal, and that diversely:
      • First, either
        • Directly, as by force and violence. Num. 35. 16, 17, &c. 2. Sam. 3. 27. • 20. 10.
        • Indirectly, as by
          • Poison.
          • Witchcraft.
          Gal. 5. 20. Apocal. 21. 8.
      • Secondly, either
        • Of his own accord, and that either
          • Of malice prepensed. Gen. 4. 8. Act. 23. 14.
          • Upon some passion or perturbatiō of mind, as
            • Of blind zeal. John. 16. 2.
            • In heat & choler.
            • In drunk̄nesse.
        • At y • motion of another, by whō he is Commanded, Counselled, Hired, to kill 2. Sam. 13. 28. 1. Kin. 21. 19. Mark. 6. 24. Ezech. 22. 12.
    • Accessary, and that diverse ways, whereof some are
      • Peculiar to Supe riours, as by
        • Commandment. 2. Sam. 12. 9.
        • Vniust sentence. 1. King. 21. 11. Mat. 26. 66.
        • Not punishing murder. Num. 35. 33. Ex. 21. 14.
      • Common to all sorts: as by
        • Consent. Act. 8. 1. 2. Sam. 3. 30.
        • Counsel. Mark. 6. 24.
        • H • ring. Mat. 26. 15.
        • False testimony. Deut. 19. 19.
        • Trechery. Mat. 26. 48. 49.
  • Person y • is murdered, for it is
    • 1. Of a
      • Stranger, who is no kinsman.
      • Kins-man, and then it is called Paricide.
    • 2. Of a person
      • Private.
      • Public.
    • 3. Of an
      • Offendor or wicked person.
      • Innocent.

Soul-murder, either in respect of the life

  • Natural, which is the unjust vexing and grieving of a man's soul. Genes. 27. 46. Exod. 1. 14. Prov 10. 1. 1. Sam. 1. 6, 7.
  • Spiritual, Gal. 2. 20 and is either by
    • Omission, when men (especially governors) neglect the salvation of others. Genes. 4. 9.
    • Commission, as when a man is a scandal to another, or a cause of his sin, as by
      • Prouocation, 1. King. 21 7, 25.
      • Counsel. 2. Sam. 16. 21. Math. 16. 23.
      • Evil example. Rom. 14. 15.

So much of Murder against the neighbor.

Duty opp. Cheering and comforting others. Gen. 45. 27. Prov. 17. 22.

Duty opp.

  • Not to hinder the salvation of others, but to be inoffensiue. 1. Cor. 10. 32. 1. John 2. 10.
  • to further the salvation of our neighbor, winning him unto Christ, or edifying him, 1. Cor 9. 19, 22. by
    • The duties of the Communion of Saints in spiritual things, Rom. 1. 11. 12. 1. Thes sal. 5. 11, 14 I am. 5. 19. viz. by
      • Mutuall observation. Heb. 10. 24.
      • The fruits thereof, toward the
        • Ignorant, instruction. Dan. 12. 3.
        • Erroneous, reclaiming of him, that he may be sound in the faith.
        • Somewhat backward, Hebr. 3. 12, 13.
          • Admonition.
          • Exhortation.
        • Offendours, reproof. Levite. 19. 17. Gal. 6. 1.
        • Comfortlesse, consolation. 1. Thes. 5. 14.
    • A godly example. Math. 5. 16. 1. Pet. 2. 12. • 3. 1.

Self-murder in respect of the

  • Body, and life natural, by
    • Omission, as by neglecting the
      • Preseruation of the health, in respect of thy
        • Diet,
        • Sleep,
        • Labor,
        • Recreations,
        • Passions of the mind.
        not observing a moderation, but running into extremes.
      • Rec ••• y of health, refusing the help of Physic when it is needful.
    • Ecclus. 38. 9, 10, 12.
    • Commission, as when men
      • Thrust themselves into danger; or being in danger, will not use such lawful means as God hath vouchsafed them. Ecclus. 3. 27. Math 4. 6.
      • Contriue their own death, either
        • Indirectly, by committing some capital crime. Numb. 16. 38.
        • Directly, by being their own butchers. 1. Sam. 31. 4. Act. 1. 18.
  • Soul, and life spiritual, by
    • Omission, by neglecting the saluatiō of the soul, and the means thereof, and seeking the world, and desires thereof, Phil. 3. 19.
      • First in order, and posting off repentance from time to time, to the extreme hazard of the soul.
      • First in degree, that is, chiefly, reposing their happiness therein, and subordinating their Religion to worldly respects, and so in time of trial fall away, with the loss of their souls.
    • Commission, in
      • Making no conscience of sin, especially in sinning against conscience. Prov. 19. 16.
      • Persisting in sin without repentance.

Duty opp. Care to

  • Preserue health, Mar. 6. 31. by
    • Temperance and sobriety in diet.
    • Moderate sleep and labor.
    • Honest and moderate recreations of
      • Body.
      • Mind.
    • Cheerfulnesse, avoiding worldly grief. Prov. 17. 22.
  • Recouer health by the Christian use of Physic.

Duty opp. Care to preserve

  • Safety in
    • Auoiding dangers.
    • Repelling gross injuries.
  • Life.

Duty opp. To labor above all things for the salvation of our souls this care must show it self in

  • Seeking the means & degrees of saluatiō; as vocation, justification, sanctification, Mat. 6. 33. John. 6. 27.
    • First in order, without delay.
    • First in degree, that is, chiefly reposing our felicity therein; and in respect thereof to contemn all worldly desires, as vain & hurtful. Eccl. 2. 11 Phil. 3. 8.
  • Auoiding sin, which is the bane of the soul, either by not
    • Committing sin, though we mightgaine the whole world thereby. Mar. 8. 36.
    • Remaining in sin, but forthwith, both
      • Repenting. Pro. 28. 13.
      • Crauing pardon.

The seventh Commandment.

The Affirmative part,

Commanding the preservation of chastity, together with the

  • Mea • es
  • Signs.
  • Duty of pro • uring it in others.

Chastity is partly

  • Inward, in the soul.
  • Outward, of the body.

Inward Chastity is the purity of the soul, from all

  • Motions
  • Passions
of lust, or unlawful concupiscence of the flesh. 2. Tim. 2. 22. 1. Pet. 2. 11.

For there is a lawful concupiscence, whereby men or women desire the propagation of mankind by generation, according to the ordinance of God, being neither

  • Immoderate.
  • Vnseasonable.

Gen. 1. 28. • 9. 1. Heb. 13. 4. 1. Cor. 7. 2, 3, 5.

The outward Chastity is, when we possess our vessels, that is, our bodies, in holiness and honor. 1. Thes. 4. 4. Such is the Chastity of the

  • Eyes, containing them from beholding vanities, and the objects of lust. Psalm. 119. 37. Job 31. 1. Ecclus. 9. 8, 9.
  • Ears, shutting them against all unclean talk.
  • Tongue, restraining it from all bawdy and filthy speaking.
  • Fact, abstaining from all uncleanness, and wanton or unchaste pleasures.

The Negative part,

Forbidding all uncleanness, together with the

  • Means.
  • Signs.
  • Being accessory unto the uncleanness of others.

Opp. Uncleanness

  • Inward.
  • Outward.

The inward uncleanness, is the concupiscence of the flesh, 1. John. 2. 16. or evil concupiscence, Colos. 3. 5. being the Adultery of the heart, Math. 5. 28. and it is either a

  • Fore passion, going before the consent of the will, such as are the first motions of lust, which are more expressly and directly forbidden in the tenth Commandment. I am. 1. 14, 15.
  • Passion of lust, 1. Thes. 4. 5. joined with the consent of the will: and this is either more
    • Sudden & momētany. Mat 5. 28.
    • Inueterate, which is the burning of lust or lechery 1. Cor. 7. 9. Hos. 7. 4.

Opp. Outward uncleanness, whereby the body, or any part thereof is polluted: as the Adultery of the

  • Eyes, suffered to go a whoring after y e objects of lust. From hence all actual uncleanness commonly ariseth Gen. 6. 2. • 34. 2. 2. Sam. 11. 2. Mat. 5. 28. Prov. 23. 33. This is either
    • Active, when men or women having eyes full of adultery, seek with their wanton looks to entangle others with lust. 2. Pet. 2. 14. Pro. 6. 25. Gen. 39. 7.
    • Passive, when by beholding others, themselves are entangled. Mat. 5. 28. Sam. 11. 2.
  • Ears laid open to unclean communication, and committing adultery with the unclean tongue.
  • Tongue, in rotten and filthy speaking, whereby the mind of the hearer may be defiled. Eph. 4. 29. • 5. 4, 6. 1. Cor. 15. 33. Colos. 3. 8.
  • Fact, being committed either against
    • Sobriety, without a partner, such as are all acts of lust and uncleanness committed by thyself alone,
      • Waking. 1. Cor. 6. 9.
      • Sleeping. Deu. 23. 10 See A.
    • Honesty with a partner.

A. The acts of uncleanness committed against honesty, are distinguished according to the

  • Manner, that it is committed either
    • With the consent of the partner.
    • Without the consent of the party, who is forced and ravished, Rape. And this is a sin against both the seventh Comma de •• ent, as an act of brutish vnclea • esse; and against the sixth, as a sin of violence against the person: and so punished with death. Deut. 22. 25, 26. Gen. 34. 2. 2. Sam. 13. 14.
  • Differ̄ece of the persons with whom it is committed: in respect of whom it is (Rom. 1. 26, 27.) said to be either
    • According to the natural use, viz. of the male with y e female, being nor near of kin; and is committed between persons
      • Being both single. as Fornication, which if it be committed with
        • one ordinarily, she is called a Concubine.
        • diverse, be is called a whore • monger.
      • Married, & that either
        • Under pretence of marriage, as when neman hath 〈◊〉 w • ues; 〈…〉 husbands. which is Polygamy. Mala. 2. 15. I euit. 18. 1 • . 1. Cor. 7. 2. Deut. 17. 17.
        • Without pretence of marriage, which is more properly called adultery, Leu. 20. 10. Heb. 13. 4 Ezek. 22. 11. and is
          • Simple Adultery, whē the one party only is married.
          • Double adultery, whē both are married persons.
    • Against y e natural use, being a monstrous mixture of those w ch be of
      • The same
        • Blood, or near of kindred, which is called Incest. Levite. 18. 6, 7. 1. Cor. 5. 1. Amos 2. 7.
        • Sexe, which is called Buggery, or Sodomy Ro. 1. 26, 27. Leu. 18. 22. Gen. 18. & 19.
      • Divers kinds, as Mankind with
        • Beasts. Levite. 18. 23. • 20. 15, 16.
        • Vnclean spirits, w ch are
          • Incubi,
          • Succubi.

The sorts.

Chastity is either of

  • Single life, which is the gift of continency, or the pure ab • tinence from marriage.
  • Wedlock, consisting partly in
    • Coniugall fidelity.
    • The moderate and modest use of the marriage bed.
    • Pure abstinence upon just occasion, as in the time of
      • Absence of one from the other.
      • Fasting and prayer. 1. Cor. 7. 5.
      • The woman's separation, or monthly sickness. See Ezek. 18. 6. Levite. 18. 19. • 20. 18.

The means of chastity are either

  • Common, as
    • Prayer, it being the gift of God. Math. 19. 11. 1. Cor. 7. 7.
    • Company, with such as be sober and chaste. *
  • Special, which are to be used, either as
    • Preseruatiues: viz
      • Sobriety, moderating the delights of the
        • Taste: as temperance in diet.
        • Sight, abstaining from the view of
          • Vanities.
          • Obiects of lust.
      • Diligence and painfulness in our calling, or some honest labor.
      • Vigilancy. 1. Pet. 4. 7. 1. Thes. 5. 6.
      • Modesty in the
        • Eyes & countenance, that is, shamefastness. 1. tim. 5. 6.
        • Speech.
        • Gesture and gate.
        • Attire. Tit. 2. 3. 1. Tim. 2. 9, 10.
    • The lawful remedy: viz. the holy state of marriage; into which men are bound to enter, when they find the former means not sufficient for the preservation of chastity in single life; that those who cannot live chastely in single life; may live chastely in wedlock. 1. Cor. 7. 2, 9. Heb. 13. 4.

Opp. Incontinency in single life, whiles men choose to burn, rather than to marry. 1. Cor. 7. 9.

Opp. The

  • Breach of wedlock, by being unfaithful one to the other.
  • Vsing of the marriage bed
    • Immoderately, as a means, rather than a remedy of lust.
    • Immodestly, forgetting the rules of
      • Shamefastnesse.
      • Honesty.
    • Vnseasonably, at forbidden times.

* Opp. Company with persons

  • Vnchast and unclean. 1. Cor. 5. 6, 9, 11.
  • Wanton and effeminate. Ephes. 5. 7.
  • Drunkards and belly-gods. Prov. 23. 20.

Opp.

  • Intemperance in diet;
    • Drunkenness, or much drinking of wine and strong drinks. 1. Pet. 4. 3. Prov. 23. 33. Gen. 19. 32, 33.
    • Gluttony. Ezech. 16. 49.
  • Vnchast eyes
    • Beholding
      • Persons beautiful or wanton.
      • Pictures obscence.
      • Bawdy interludes and plays.
    • Reading unchaste books.

Opp.

  • Idleness.
  • Slothfulnesse.
Ezech. 16. 49. 2. Sam. 11. 2.

Opp. Immodest

  • Countenance. Impudency, the harlots fore-head. Prov. 7. 13. Ier. 3. 3.
  • Speech. 1. Tim. 5. 13. Prov. 7. 11.
  • Gesture and gate, as
    • Proud, Esa. 3. 16, 17.
    • Wanton behavior: whereto refer wanton dancing. 2. Pet. 2. 7. 2. Cor. 12. 21.
  • Attire. Prov. 7. 10. Zeph. 1. 8.

Opp.

  • Marriage in them that have not the gift of continency, unnecessarily delayed; especially after marriage promised.
  • Vow, or resolute purpose to live single, whether we have the gift of continency, or not.
  • Vnlawfull diuorces. Math. 19. 9.

The signs are

    • Sobriety. Ecclus. 19. 27, 28.
    • Modesty & shamefastness.
    • Keeping of sober and chaste company.
    w ch being also means, are in a double respect required in this commandment.
  • Auoiding all just suspicions and shows of evil. Pro. 5. 8.

The duty of procuring or preserving chastity in others, belongeth

  • Commonly to all, as occasion serveth. Genes. 39. 9. 2. Sam. 13. 13.
  • Especially to
    • Parents, who are to
      • Protect their children's chastity. Deut. 22. 19, 21.
      • Prouide them the remedy of marriage in due season. Gen. 24. 4.
    • Magistrates, who are by
      • Good laws to provide for the preservation of chastity.
      • Seuere punishments to repress uncleanness.

Opp.

  • Wantonness.
  • Immodesty and impudency.
  • Haunting unchaste company.
  • Frequenting suspected places, especially at suspicious times. Prov. 7. 8, 9. Job 31. 9. • 24. 15.

Opp. To be accessory to the uncleanness of others, Psa. 50. 18. this offense is committed

  • Priuately, by
    • Bawds, and such as are the devils instruments to bring naughty-packs together.
    • Those, which any way consent, counsel or allure to uncleanness. 2. Sam. 13. 5. • 16. 21.
    • Them, who prostitute them whose chastity they ought to protect: as husbands their wives, or parents their daughters. Levite. 19. 29.
    • Parents, who for no just cause deny marriage to their children.
  • Publikely by Magistrates and governors, who either
    • Permit this sin, by imposing
      • No punishment, especially those who tolerate stews. Deut. 23. 17.
      • Light or ridiculous punishments.
    • Forbid the remedy, which is marriage. 1. Tim. 4. 3.

The eighth Commandment.

The Affirmative part,

Commanding those duties which concern our own▪ or our neighbors goods, and outward estate.

These duties are either more

  • General.
  • Special.

The general duties stand in 3. degrees:

  • 1. To abstain from doing any injury or wrong to our neighbor, in respect of his goods or estate. 1. Cor. 6. 7, 8. or if we have, to make him amends. Exod. 22. 5.
  • 2 To preserve as much as we may, our own and our neighbors goods, John. 6. 12. Deut. 22. 1, 2, 3, 4. Exod 23. 4, 5.
  • 3. To be helpful to others, as our ability affordeth, and their necessity requireth. Ephes. 4. 28.

The special duties concern the

  • Just ( 〈 in non-Latin alphabet 〉 ) possession of our goods, and that containeth 2. branches; Just
    • getting or obtaining of our goods. Mar. 8. 36. Prov. 16. 8.
    • Keeping or retaining of them.
  • Lawfull ( 〈 in non-Latin alphabet 〉 ) use of our goods.

The Negative part,

Forbidding those vices that concern our own, or our neighbors goods and outward estate.

Opp. To be

  • Hurtfull to our neighbor, in hindering or impairing his estate, Mark. 10. 19.
  • Wanting to our neighbor or our selves, in not
    • Preseruing his, or our own goods.
    • Imploying our goods as we ought, to
      • Our own good.
      • The benefit of others.

Opp.

  • Vniust possession, either by
    • Vniust getting. Prov. 13. 11. Hab. 2. 9. Ier. 17. 11.
    • Vniust detaining.
    all forbid̄ under the name of theft.
  • Vnlawfull use of goods.

Unto just getting there are 4. virtues, or inward duties required, whereby we shall be fitly disposed f • r y e keeping of this Commandment, viz.

  • 1. 〈 in non-Latin alphabet 〉 , Heb. 13. 5. the not setting of our hearts upon riches. Psal. 62. 10. Math. 6. 33.
  • 2. Contentedness with that condition which God in his most wise, just, and Fatherly providence doth allot unto us. Heb. 13. 5. 1. Tim. 6. 6, 7, 8. Phil. 4. 11, 12.
  • 3. A moderate desire of such things as are convenient & necessary for us, Math. 6. 11. Prov. 30. 8. both for
    • Our own maintenance, according to y e necessity of
      • Nature. 1. Tim. 6. 8.
      • Person. 1. Tim. 5. 8.
      • State, as we are either private or public persons, &c.
    • Reliefe of others, Pro. 5. 15, 16. Act. 20. 35.
      • Priuately. Eph. 4. 28.
      • Publikely, in
        • Church.
        • Commōweal.
  • 4. A moderate care, to provide those things which are convenient and necessary for us. Gen. 30. 30. 1. Tim. 5. 8. 2. Cor. 12. 13, 14. Prov. 31. 13. &c. Mat. 6. 11. that which we • ay for, we must be careful to obtain by the use of lawful means.

1. Opp. 〈 in non-Latin alphabet 〉 , love of money, Col. 3. 3. 1. Tim. 6. 10. the root of all the sins forbidden in this Commandment, which is also called the lust of the eyes. 1. John. 2. 16.

2. Opp. Discontentednesse, disposing men to covet and seek more than is needful, though they have not lawful means: to which vice they make themselves subject, who have not learned to live within their compass.

3. Opp.

  • Affectation of Pouerty, as in begging Friers, &c. Pro. 30. 8. Ephes. 4. 28. Act. 20. 35.
  • Covetousness and ambition, whereunto, besides the love of money, and preferment, concur
    • A resolution to be rich, and great in this world, whether God give good means or not. 1. Tim. 6. 9.
    • Hasting to be rich. Prov. 28. 20, 22. 20. 21.
    • An insatiable desire still to have more. Eccl. 4. 8. Prov. 27. 20.

4. Opp.

  • Improuidence and carelessness. Prov. 10. 5. 1. Tim. 5. 8.
  • Immoderate and carking care. Math. 6. 25, &c. Phil. 4. 6.

The sorts of just getting,

  • Without contract, as of things
    • Gottē by our selves,
    • Receiued from others.
  • By contract.

Goods are gotten & procured lawfully by our selves, and our own means, either

  • Extraordinarily, by the law of
    • Nature: as those things w ch have no owner, either because they
      • Are common by the law of nature.
      • Were never in the possessiō of any.
      • Are cast off willingly, & abandoned by their owners.
      These by right appertain to the first
      • Getter.
      • Finder.
    • Nations: as those things which are gotten from the enemy by lawful war.
  • Ordinarily, by y e sweat of our brows in a lawful calling. Ephes. 4. 28. where two things are required. viz.
    • A lawful calling.
    • Diligence therein.

Lawfull calling are either

  • Public, and those either
    • Supreme or sovereign; as of the Prince.
    • Subordinate, and those
      • Ecclesiastical, as of Ministers and lawful governors in the Church.
      • Civil, and those serving for
        • Peace.
        • War.
  • Private, as
    • Husbandry. Eccl. • . 8.
    • Arts
      • Liberall, whether
        • Professions, as of
          • Divinity.
          • Law.
          • Physic.
        • Preparatiues unto Professions, as the seven liberal Arts.
      • Illiberall, as trades serving either for the
        • Making of things needful, as Handicrafts, &c.
        • Communicating of thē, either by
          • Wholesale.
          • Retaile.

Opp. Inordinate walking, 2. Thes. 3. 6, 7, 11. opposed to the

  • Lawfull calling, viz
    • No calling, as
      • Common beggars & rogues. Deut. 15. 4. 2. Thes. 3. 10.
      • Superfluous Gentlemen, who having nothing to maintain them, refuse to live in any calling, Luk. 16. 3.
    • Bad calling, as those w ch maintain thenselves by
      • Vnlawfull professions, as
        • Harlots and Bawds.
        • Witches and Wizards, Iugglers, Stage-players, &c.
      • Gaming, as
        • Gamesters.
        • Keepers of gaming houses, &c.
  • Diligent walking in our calling, viz. idleness, 2. Thes. 3. 11, 12. Math. 25. 30. Pro. 18. 9.

There is also a lawful acquisition or getting of things we receive from others, who either

  • Were the true owners thereof, as that which we have received by
    • Free gift, whereunto legacies are to be referred.
    • Succession & inheritance. Numb. 27. 8, 9.
  • Were supposed to have been the true owners: as by prescription in things which may be prescribed, having been without interruption enjoyed, the whole time appointed by laws.

The sorts of unjust getting, viz by

  • Fraud, which is properly called theft.
  • Force, which is robbery.
Levite. 19. 13. 1. Thes. 4. 6. Luk. 3. 14. 1. Cor. 6. 10.

Theft is to be distinguished according to the difference of the

  • Manner, that it is
    • Manifest, when the thief is taken with the manner: that is, either
      • In the act of stealing.
      • With y e thing stolen.
    • Not manifest.
  • Persons which do steal, for it is either
    • Domestical, as the theft of the
      • Wife.
      • Children. Prov. 28. 24. Deut. 21. 20.
      • Servants. Tit. 2. 10. Math. 24. 49.
    • Committed by other which be not of the same family.
  • Obiects, which are stolen: for it is either of
    • Persons, by
      • Surreption, to be
        • Sold, 1. Tim. 1. 10. Deut. 24. 7. Exod. 21. 16.
        • Mangled, as beggars steal children.
        • Married, as wooers sometimes do young maids, against the will of the parents or governors.
      • Prodition or treachery. Mat. 26. 15.
      • Supposition of changelings. 1. King. 3. 20.
    • Things whereof there be diverse distinctions. See A.

A. Things: whereof there be diverse distinctions, that it is

  • 1. Of things
    • Civil, and those either
      • Private.
      • Common or public, and that is Peculatus, robbing of the Commonwealth.
    • Sacred, & that is sacrilege: as Rom. 2. 22. of
      • Gifts, or vowed to be given to God. Josh. 7. 21. • 6. 22. Act. 5. 2, 3. Prov. 20. 25. Dan. 5. 2, 23.
      • Tenths, and other Church-duties. Mal. 3. 8.
      • Church-livings, Levite. 27. 21. Neh. 13. 8.
        • Mangled by corrupt Patrons.
        • Alienated by appropriations.
        • Deuoured, by the Ha • pies of Princes Courts.
  • 2. Of
    • Immoueables, as removing of land-marks. Deut. 19. 14. Prov. 22. 28. Hos. 5. 10. Deut. 27. 17.
    • Moueables, whether
      • Living, as
        • Plants, and their fruits, Deut. 23. 24, 25.
        • Fowls.
        • Fishes.
        • Beasts, Exod. 22. 1. and if of many together, it is Abigeatus. Job. 15, 17.
      • Without life, as
        • Money, by Cutpurses, &c. Stuffe and apparel, for stealing whereof, those which convey themselves into houses, are called Directarij.
        • Writings and instruments
          • Embezeled and stolen.
          • Depraued & corrupted, or falsified.

Robbery or Rapine is distinguished by the end: for thereby is intended, either the

  • Neighbors harm, which is spoiling; as in those who are called
    • Incendiarij, who maliciously set on fire their neighbors houses, or corn.
    • Venefici, who spoil men's goods or cattle, by
      • Poison.
      • Charmes, Inchantments, Witchcraft.
  • Robbers own profit or gain: & is committed either
    • Under pretence of authority by great thieves, and is called Oppression: and that is by
      • Vsurpation, without color of Law. Gen. 21. 25. Judge. 18. 25. 27.
      • Extortion, under color of Law. Psalm. 94. 20. Luk. 19. 8.
    • Without any such pretence of authority, whether in time of
      • War, as the Pillage of soldiers, towards them that are not enemies. Deut. 2. 5, 6. Luk. 3. 14.
      • Peace, whether by
        • Land, as
          • Robbing by the high way. Luk. 10. 30.
          • Burglary, or breaking into houses. Exod. 22. 2, 3.
        • Sea, as Pyracy.

To these sorts of thieves and robbers, we are to adjoin those that be accessory to their sin, either

  • Beforehand, by
    • Consent. Psal. 50. 18.
    • Counsel or prouocatiō. 1. Kin. 21.
  • At the time, by helping and assisting them.
  • After, by
    • receiving the
      • Thieves.
      • Things stolen.
    • Partaking with them in the gain. Pro. 29. 24. • 1. 14.

Now followeth the acquisition or getting, which is by Contract, which is the consent between parties, concerning the alienation or permutation of things upon condition, and that condition is either

  • Presently performed,
  • For the time to come, assured by obliga •• ons
    • Verball, wether by
      • Word of mouth.
      • Writing, a •
        • Bills.
        • Bonds.
    • Real, as by
      • Pawnes.
      • Mortgage.
    • Personal, as by
      • Sureties.
      • Hostages.

In contracts we are to behave our selves uprightly, without dissimulation or guile, as in the sight of God, Psalm. 15. 2, 4. observing in our

  • Words, truth. Zac. 8. 16.
  • Promises, faithfulness.
  • Deeds, justice.

Contracts are concerning

  • Alienation of things for
    • A time:
    • Euer:
    and both of them either
    • Free.
    • For recōpēce
  • Committing to trust.

The free alienation for a time, is either of the

  • Use only, which is commodation or lending to use, the property retained.
  • Property also, which is mutuation or lending to spend; and hath place in things which are spent in the use.

In things lent to use, the duty of y e borrower is to

  • Use the same to that end for which it was lent, and not to abuse it.
  • Restore y • same particular
    • Safe and entire, or to make it good.
    • At the time appointed.

Opp. To

  • Deale deceitfully. Ezech. 22. 12. 1. Thes. 4. 6. the highest degree whereof is cozenage.
  • Use
    • Lying. Prov. 21. 6.
    • Vnfaithfulnesse in promises.
    • Vniustice and inequality.

Opp.

  • To abuse the thing borrowed, or to use it further than the lender would like of.
  • To impair it, and not to make, or not to be willing to make amends.
  • Not to restore it at all, or not at the time appointed, detaining it against the lenders good will.

In things lent to be spent, the duty of the

  • Lender, is to intend and seek the borrowers good, and not his own gain.
  • Surety, if there be any, to give his word for those that be thrifty and honest, and to make good his word.
  • Borrower towards the
    • Surety, to save him harmless.
    • Creditor, to restore the principal,
      • In the full value.
      • At y e time appointed.

The free alienation which is perpetual, is Donation, and is here considered as it is made, with

  • Condition, and not absolutely.
  • Limitation of certain
    • Duties,
    • services,
    which the receiver is bound to perform.

The alienation which is for recompense, is a commutation, wherein equality is to be observed betwixt the things committed.

In these contracts out

  • Do vt des:
  • Do vt facias, vel contra,
that is, there is a commutation either of
  • things themselves, or their use,
  • Men's labor and industry,
for an equal recompense.

Opp. In the

  • Lender, to lend for gain, which is Usury: to which sin, are accessory
    • Brokers for Usurers.
    • Borrowers without necessity, upon Usury.
  • Surety,
    • To give his word for persons
      • Vnthrifty.
      • Dishonest.
    • Not to perform covenants.
  • Borrower, not to repay the principal at the time appointed: wherein they especially offend, who are voluntary Banquerupts.

Opp. Inequality in illiberal contracts.

The commutation of the things thenselves, is either of

  • Ware for ware, which is Bartery,
  • Money for money, which is Exchange.
  • Ware for money, which is Selling: wherein is required as touching the
    • Person, that he be the right owner, or authorized by him.
    • Thing, y • it be saleable, in respect of the
      • Substance.
      • Use.
    • Price, that is be just and equal.
    • Manner of selling, that it be without fraud or deceit.
  • Money for ware, which is buying.

Opp. In regard of the

  • Person, when a man selleth that which he hath no right to sell.
  • Thing, which is not saleable, either because it is not
    • Valuable by money: as those who sell
      • The graces of God, as miraculous healing, 2. King. 5. 20. Pardon of sin.
      • Justice, by Bribery.
      • Vntruthes, as
        • False witnesses.
        • Lawyers, who be Patrons of bad causes.
      • Liberality and time, as Usurers do.
    • Money-worth, being in respect of the
      • Substance, counterfeit, or corrupt. Amos 8. 6.
      • Use, unprofitable, or hurtful.
  • Price, being unequal: in which respect they chiefly offend, even as public thieves, whose practice is, to raise the prices of things, as
    • Regraters.
    • Forestallers.
    • Ingrosers.
    • Dardanarij, Hucksters, and whorders up of commodities, to cause a dearth. Prov. 11. 26.
  • Manner, when mē use deceitful
    • Words,
      • Flattering the buyer.
      • Praising the ware unworthily, and concealing or extenuating the faults thereof, not lessening the price.
    • Deeds, in respect of the
      • Kind, giving one for another.
      • Quality, that the ware may seem better than it is, as
        • Comparing it with that which is naught.
        • Vsing false lights.
        • Setting a false gloss on it.
      • Quantity, by
        • Vsing false
          • Waights and measures. Prov. 11. 1.
          • Weighing and measuring, whereto refer too much stretching of cloth.
        • Mixture, of that which is worse, they sell the less quantity of the better: as water with wine, wool, or meal, &c.
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In buying, regard is to be had of the

  • Person, of whom thou buyest, that he have right to sell.
  • Thing, that it be a thing which is valuable by money, and may be lawfully bought with money.
  • Price, that thou give, and if thou hast knowledge, that thou offer an equal price: and if he sell for need, to give rather more, than less than the worth.
  • Manner, that it be void of all deceit and wrong.

Opp. In regard of the

  • Person, to buy of him that hath no right to sell: as to buy stolen goods.
  • Thing, to buy that, which either
    • Cannot be valued by money, as
      • The graces of God: which properly is Symonie. Act. 8. 18, 19.
      • Remission of sin: as those which buy Pardons.
      • Holy orders, &c.
    • Ought not to be bought or sold for money, as
      • Presentations unto Benefices, which also are called Simony.
      • Vniustice, of a Judge corrupted by thee.
      • False testimony of a witness suborned or hired by thee.
  • Price, to
    • Offer much less than thou knowest the thing to be worth.
    • Take advantage of the sellers need, and for that cause to give the less. Amos 8. 6.
  • Manner, using deceit, in
    • Words, unworthily dispraising the ware. Prov. 20. 14.
    • Deeds, as deceiving y e seller with the money which is paid, in regard of the
      • Substance, or quality, being counterfeit.
      • Quantity, that is,
        • Waight Here offend chiefly
          • Counterfeiters.
          • Clippers of coin.
        • Number, as to deceive in the tale, to give 9. pence, for 12. pence, or 7. shillings 6. pence, for 10. shillings, &c.

To the former contracts we are to refer oppignoration, which is a contract partly of

  • Lending and borrowing upon a pawn.
  • Buying and selling, if the condition be not observed.

The duty of the giver of the Pawn is, not to deceive the taker, in the worth thereof.

The duty of the lender upon a pawn is, to provide only for his indemnity: as if he have to deal with a needy brother, either to

  • Take
    • None of him.
    • Such only as he may well spare. Ex. 22. 26. Deut. 24. 6, 10, 11, 12, 13.
  • Restore it presently.

The contract which concerneth the alienation of the use for hire, hath two parts:

  • Location or letting to hire.
  • Conduction or taking to hire.

The duty of him that letteth to hire, is to

  • Let that only which hath a fruitful use, which may be severed from the property, which he reserveth to himself.
  • Require an hire proportionable to that use, the impairing, hazard, and charge also being considered.
  • Let that which is fit for the use to which it is let.
  • Bear the hazard, if it miscarry without the hirers default. Exod. 22. 15.

The duty of the hirer, is to

  • Use the thing hired, only to that end for which it was let.
  • Restore it at the time appointed.
  • Restore it entire, of if it hath miscarried through his default, to make it good. Exod. 22. 12.

Opp. In the

  • Borrower, to lay a pawn of less value than the sum which is borrowed, with purpose to forfeit the same.
  • Lender,
    • To seek gain, by
      • Taking the fruitful use of the thing in respect of the loan; which is a spice of Usury: Antichresis.
      • The forfeiture, providing not only for his indemnity.
    • To take a pawn of a needy brother, which he cannot well spare, and not to restore it presently. Ezech. 18. 7, 12. • 33. 15.

Opp.

  • To let that which hath no fruitful use, but is spent in the use; which is usury under pretence of letting.
  • To require an unreasonable hire, and to take advantage of the hire • s necessity.
  • To let that which is unfit for the use to which it is let.
  • To exact a recompense above covenant, for some harm which hath happened to the thing let, without the hirers fault.

Opp.

  • To abuse that which is hired, to other purpose.
  • Not to restore it.
  • Not to make it good, having by his default impaired or spoiled it.

Contracts, wherein is a commutation of men's skill, industry and labor for an equal stipend or reward, may be referred to the Contract of Location and conduction.

The duty of him that hireth another man's labor, is to

  • Allow him an equll stipend. 1. Tim. 5. 18.
  • Give it him, if he be poor, without delay. Levite. 19. 13. Deut. 24. 14, 15.

The duty of him that is hired, is to

  • Require a stipend proportionable.
  • Imploy his labor and skill faithfully, and diligently. Gen. 31. 6, 39, 40.

To this head are to be referred the fees and duties of Lawyers, Physicians▪ Chirurgians, School-masters, and of all Artificers and Trades-men, who employ their labor or skill for recompense.

Now follow those contracts wherein are committed to trust either

  • Things.
  • Persons.

Things, as goods committed to

  • Depositaries, (to whom sequesters are to be referred) whose duty is to
    • Keep them safe.
    • Restore them to the owner, demanding them.
    • Make them good, if by his default they be impaired or lost. Exo. 22. 10, 11, 12.
  • Feoffees of trust, Executors, who are faithfully to discharge that trust reposed in them.

Opp.

  • Not to allow an equal stipend to men for then labor.
  • To detain the poor man's hire. I am. 5. 4.

Opp.

  • To require an unreasonable allowance.
  • To deal
    • Negligently.
    • Vnfaithfully.

Opp.

  • To use the things committed to their trust, (by which use they are impaired) or to turn them to their own profit.
  • Not to restore them, especially committed to their trust in a tumultuous time: as in fear of fire.
  • Not to make them good, having impaired or spoiled them.

Opp. In Feoffees and Executors, to deal unfaithfully.

Persons committed to trust, are Pupils, or Orphans, committed to Tutors and Guardians.

Whose duty is,

  • 1. To remember, that they are set over Orphans, not for their own, but for the Orphans good.
  • 2. As they succeed the natural parents in authority, so they ought to succeed them in fatherly affection. Hest. 2 7.

The other branch of just possession, is just keeping: which containeth two things, the

  • Preseruing and retaining of our own goods.
  • Restoring of that which is other men's.

We are bound to preserve our goods, as being Talents committed to us of God, and not to

  • Neglect them, or to expose thē (as it were) to pilserers and stealers.
  • Suffer them to be spoiled or lost. John. 6. 12.
which are the opposite vices.

Quest. Whether for retaining our goods, and maintaining our right, it be lawful to go to Law?

Answ. It may be lawful (though most men offend in going to law,) if these cautions be observed, viz. that

  • 1. The cause be just, weighty and necessary.
  • 2. Charity be not broken.
  • 3. It be used as the last refuge.

Restitution of other men's goods, which either

  • Have been unlawfully gotten.
  • Cannot lawfully be retained.

Opp.

  • Not to seek the Orphans, but their own profit.
  • To make a prey of them, and to use them not as children, but rather as slaves which are bought and sold.

Opp. To go to law,

  • For causes
    • Trifling.
    • Vniust.
  • In stomach and malice.
  • Not as the last remedy, but as present means to molest our neighbor.

Opp. To persist in the wrong, by not restoring.

Opp. To detain them against the owners will.

Concerning restitution of things unlawfully gotten, these 5. points are to be considered, viz.

  • 1. That restitution is to be made. Levite. 6. 4. 5. Num. 5. 6, 7, 8. 1. Sam. 12. 4. Luk. 19. 8. Mat. 27. 3. Ezech. 33. 14, 15.
  • 2. Who is to make restitution: viz. every one that hath unjustly got, whether by force or by fraud, or by any unjust means whatsoever.
  • 3. To whom? viz. to the party damnified, Levite. 6. 5. or if he be dead, to those who are next of kin, Numb. 5. 7, 8. or for want of them, let him give it to good uses.
  • 4. How much? the full value at the least, Levite. 6. 5. Numb. 5. 7. Luk. 19. 8. or if he be not able, yet so much as he can. Exod. 22. 3.
  • 5. When? so soon as he seeketh forgiveness at the hands of God. Num. 5. 6, 7, 8. Levite. 6. 2. &c. Mal. 5. 23, 24.

Restitution also is to be made of such things, as having come lawfully to our hands, cannot lawfully be detained against the owners good will, we being able to restore them: and these are things which either we have

  • Found, which we must esteem as committed to our trust, by the Lord, that we may restore them to the true owner, if he can possibly be known. Exod. 23. 4. Deut. 22. 2, 3.
  • Receiued by contract, as things
    • Ali • nated for a time; as things le • t, let, or l • d to paw • e. Psal. 37. 21. Ezech. 18. 12.
    • Committed to our trust. Leu. 6. 2, 4.

Now followeth the right use of our goods towards

  • Our selves, which is the fruition of them.
  • Others, which is the free communication of thē.
Prov. 5. 15, 16.

We are to enjoy and to use to our comfort, the good gifts of God. Eccl. 5. 17, 18. and heereto belong 2. virtues

  • Parsimony in the honest saving and sparing of things, that they be not idly and unprofitably wasted or spent. Prov. 27. 23, 24, 25, 26, 27.
  • Frugality, in the sober and moderate spending of our goods, according to our calling and ability, to profitable and needful uses. Sit condus fortior promo.

To the free communication of goods to the good of others, Prov. 21. 21. two virtues are required:

  • Liberality, that we communicate them willingly, and cheerfully.
  • Justice, that we give of our own, without doing wrong to others.

Free communication of goods, is either for

  • A time, by lending. Psal. 112. 5. Deut. 15. 7, 8. Luk. 6. 35.
  • Euer, by giving, to uses
    • Public, both
      • Civil. 2. Sam. 17. 27, 28, 29.
      • Ecclesiastical. Pro. 3. 9. Ex. 36. 5, 6. 1. Chr. 29. 9
    • Private, as Alms-giving, and relieving the necessities of our brethren. Hebr. 13. 16. Luk. 21. 4. • 12. 33. Math. 25. 35.

Opp.

  • Niggardlinesse, which keepeth men not only from communicating of goods, but also from enjoying them. Eccl. 6. 2. • 4. 8. Ecclus. 14. 3, 4, 5, 6. and is a double theft.
  • Wasting and misspending, to uses
    • Vnnecessary above our power.
    • Dishonest.

Opp.

  • Covetousness.
  • Hard-heartedness. 1. John. 3. 17. Prov. 21. 13. Luk. 16. 23, 24.

The ninth Commandment.

Thou shalt not utter a false (or vain, Deut. 5. 20.) testimony concerning thy neighbor.

The Affirmative part,

Commanding, that our speech concerning our neighbor, or our selves, should be both True, Charitable, and tendering his, and our own credit & good Name. 1. Cor. 13. 6. Ephes. 4. 15.

Here therefore is commanded the preservation of

  • Truth amongst men.
  • The fame and good name of men, both
    • Our own.
    • Of others.

Of Truth, we are to consider 3. things:

  • 1. What it is: viz. a conformity both of our
    • Speech with our mind. Psal. 15. 2.
    • Mind with the things thenselves.
  • 2. That in all our speech it is religiously to be observed. Prov. 12. 19. Ephes. 4, 25. Zach. 8. 16.
  • 3. The manner how it is to be professed, viz.
    • Freely. Dan. 3. 16, 17, 18. Act. 4. 8, 10, 13.
    • Simply with discretion. Mat. 10. 16.

The Negative part,

Forbidding all speech

  • False and vain.
  • Vncharitable, especially such as tendeth to the diffamation of our neighbor.

Opp. All falsehood in speech Levite. 19. 11. Col. 3. 9. Eph. 4. 25. Prov. 6. 17. • 12. 22. • 19. 5, 9. Psal. 5. 6. Apoc. 21. 8 whether we speak

  • That w ch is false:
  • Falsly, with a mind to deceive:
Whether in
  • Iest, as the esting lie w ch is false in meaning, as well as in words, Hos. 7. 3. being
    • Neither figurative.
    • Nor y • true meaning discovered by gesture, countenance, pronunciation, &c.
  • Earnest, whether to
    • Help, as the Officiouslye.
    • Hurt as the Perniciouslye.

Opp. To

  • Freedom in the
    • Excess, indiscreet and unseasonable profession of the truth, to the unnecessary hurt or danger of our selves, or others.
    • Defect, when through • ear, or any sinister respect, the truth is
      • Denied. Mat. 26. 70, 72, 74.
      • Betrayed. 2. Tim. 4. 16.
  • Simplicity, a doubling and deceitful tongue. Psal. 55. 22. Psalm. 12. 2. • 109. 2. Zeph. 3. 13. Ier. 9. 8, 9.

The means of truth, that it may

  • Be amongst men, that is, that it be
    • Knowne, are
      • Love of the truth. Pro. 23. 23.
      • Docility or teachablenesse. Act. 17. 11.
    • Preserued and maintained: constancy and steadfastness in the truth. Ephes. 4. 14.
  • Profitably be, are
    • Profitable speech, tending to
      • God's glory. Ephes. 5. 4.
      • Our neighbors good,
        • Spiritual, viz. to edification. Ephes. 4. 29.
        • Temporal, as to his
          • Honest delight, vrbanity.
          • Profit. 1. Tim. 5. 23.
          Col. 4. 6.
    • And the means of entertaining profitable speech, together with the remedy of the contrary: the
      • Means of entertaining profitable speech, is Affability. John. 4. 7, 10.
      • Remedy against unprofitable speech, is Taciturnity. Pro. 10. 19. • 17. 28. I am. 1. 19.

Of the preservation of the fame and good name

  • Of our neighbor,
  • Our own,
whereof great regard is to be had. Eccl. 7. 3. Pro. 22. 1.

To the preservation of our neighbors good name, is required, both an

  • Inward disposition to tender it.
  • Outward profession of the truth concerning our neighbor, joined with charity.

The inward disposition is a true care of our neighbors credit, with the fruits thereof.

The care of our neighbors credit, whereby we tender his good name, is a necessary fruit of Charity.

Opp. Love of untruth. Apoc. 21. 8.

Opp.

  • Voluntary or affected ignorance.
  • Vain credulity

Opp.

  • Vnconstancy in the truth, and unstaidness. Ephes. 4. 14. 2. Pet. 3. 16.
  • Pertinacy in error.

Opp. Speech unprofitable, being either

  • Vain. Psalm. 12. 2. • 144. 8. Deut. 5. 20. Prov. 30. 8. Tit. 3. 9. Math. 12. 36.
  • Hurtfull, tending to
    • God's dishonor.
    • The neighbors hurt
      • Spiritual, rotten or infecting speech. Ephes. 4. 29. 1. Cor. 15. 33.
      • Temporal, opposed to his
        • Honest delight,
          • Scurrility. Ephes. 5. 4.
          • Taunting and disgracing.
        • Profit.

Opp. To

  • Affability,
    • Counterfeit courtesy. 2. Sam. 15. 5.
    • Morosity. 1. Sam. 25. 17.
  • Taciturnity,
    • Much talking. Prov. 10. 19. Psal. 140. 11.
    • Profitable truth smothered by silence.

Opp.

  • Neglect of our neighbors good name.
  • Desire to impair it.

The fruits of this care are referred either to the

  • Fame it self, & that either
    • Good: to be glad to hear well of our neighbors. Rom. 1. 8. Col. 1. 3, 4.
    • Bad: to be sorry for it.
  • Means, as
    • Hearing.
    • Iudging.
    • Reporting.

The duty in respect of

  • Hearing,
    • Not willingly to hear rumors and reports tending to the infamy of our neighbor. Psalm. 15. 3. Pro. 25. 23. but to repel tale-bearers.
    • Willingly to hear the commendations of others.
  • Iudging: to judge charitably, the fruits whereof be
    • Not to be suspicious, but to repress unjust suspicions. 1. Cor. 13. 5.
    • To believe or determine nothing rashly against our neighbor.
    • To interpret
      • Good things well.
      • Doubtfull things; in the better part.
  • Reporting, to report no ill of thy neighbor, unless it be in charity as namely, when it is
    • Profitable for the
      • Party of whom thou speakest, that he may be reclaimed. 1. Cor. 1. 11.
      • Party to whom th •• speakest for preuentiō of
        • Danger intended. Act. 23. 16. Ier. 40. 14
        • Infection like to ensue by his company.
    • Necessary for thyself: as when silence will make thee guilty of his fault. Ecclus. 19. 8.

Opp. To be

  • Sorry for the good report of our neighbor: a fruit of envy. Math. 21. 15.
  • Glad at their infamy, or ill reports.

Opp. In respect of

  • Hearing,
    • Willingly to hear the ill reports of our neighbors, and to give entertainment to tale-bearers. Exod. 23. 1. 1. Sam. 24. 10. Prov. 17. 4.
    • Vnwillingly to hear the commendations of others.
  • Iudging:
    • Vniust suspicions, which is the false witness of the heart, forbidden in this Commandment. 1. Tim. 6. 4. 2. Sam. 10. 3. 4.
    • Rashly to give credit to ill rumors. Gen. 39. 19. 2. Sam. 16. 3. 4.
    • To judge hardly of other mens
      • Sayings and doings: interpreting good things ill, and doubtful things into the worse part. 1. Sam. 1. 13. Act. 2. 13. Luk. 7. 39.
      • Persons according to
        • Their
          • Outward condition, which thou seest distressed. John. 9. 2. Act. 28. 4. so Job's friends.
          • Inward disposition, which thou surmisest. 1. Sam. 17. 28. Rom. 14. 4. 1. Cor. 4. 5.
        • Thine own disposition, measuring others by thyself.
  • Reporting, to blaze abroad the secret faults of others; especially such as are sins of infirmity, Prov. 10. 18.

Thus much of the inward disposition: now followeth the outward profession:

for every testimony concerning thy neighbor, must be both

  • True.
  • Charitable.

Testimonies are either

  • Public, and those either
    • Forensia, in place of judgment, as the testimony of the
      • Judge.
      • Notary.
      • Parties w ch go to Law.
      • Lawyers and Advocates.
      • Witnesses.
    • Or otherwise out of the place of judgment.
  • Private.

The testimony of y • Judge, is the sentence which he pronounceth, whereto is required

  • Before hand, a full trial and examination of the cause. Deut. 13. 14. • 17. 4. • 19. 18. Gen. 18. 21.
  • In the delivery thereof, that he judge according to
    • Truth. Exod. 18. 21.
    • Justice. Levite. 19. 15. Deut. 1. 16. • 16. 20.
    • Equity.

Judges must also take heed, that they be not accessory to the false witness of others, by

  • Admitting needless suits.
  • Protracting of suits.
  • Rash imposing of Othes.

Opp. Testimonies

  • False, being either
    • Simply false. 1. King. 21. 13.
    • In show of words true, but false in sense. Math. 26. 60, 61. with John. 2. 19.
  • Vncharitable and malicious. 1. Sam. 22. 9.

Opp. Judgment either

  • Rash, whē it is pronounced:
    • 1. The cause not well understood by the Judge. Prov. 18. 13.
    • 2. The party not heard to speak in his own defense. Act. 25. 15, 16.
    • 3. One side only being heard. 2. Sam. 16. 4. Prov. 18. 17.
    • 4. Upon the witness of one alone, in a capital cause. Deut. 17. 6.
  • Peruerse, wherein the wicked is absolved, and the righteous condemned, Prov. 17. 15. which commonly happeneth, because the Judge is either a
    • Taker of Bribes. Deut. 16. 18, 19. Exod. 23. 8. 2. Chro. 19. 6. Esa. 5. 23.
    • Accepter of persons. Pro. 24. 23, 24. • 28. 2 • Levite. 19. 15. Deut. 1. 16, 17.

The duty of the Notary, to deal truly in

  • Writing,
  • Preseruing,
  • Reciting
Records.

The duties of parties going to Law, are

  • Common to both, as
    • 1. To go to Law only upon a just and necessary cause, at least, in their persuasion.
    • 2. To deal truly in their suite.
  • Peculiar to either, in criminal causes, viz. to the
    • Plaintiffe, to accuse only in charity, for y • good either of the
      • Party.
      • Cōmonweale.
    • Defendant,
      • Not to deny a crime truly objected. Josh. 7. 19.
      • Nor to accuse him self unnecessarily. Math. 26. 62, 63.

The duties of Lawyers and Advocates. viz. to

  • Entertaine no cause which they know to be evil.
  • Maintaine the cause, which with good conscience they undertake,
    • Truly.
    • Faithfully.

The duty of the Witness,

  • To give testimony, when he is required thereto upon just occasion; yea vnrequired, when he seeth the innocent oppressed. Prov. 24. 11.
  • To testify the truth
    • Only.
    • Wholly.
    Prov. 14. 25.

Opp. To deal falsely in any of those respects.

Opp. Their faults are▪

  • Common to both,
    • To go to Law for stomach, and in desire of contention.
    • To deal untruly, by
      • Forging, or suggesting false instruments, or proofs.
      • Suborning false witnesses.
  • Peculiar to the
    • Plaintiffe, in criminal causes,
      • Calumniari, to accuse of a crime
        • Vntrue. Deut. 19. 16. Hest. 3. 8.
        • Vnce • taine, which he cannot prove. Act. 25. 7.
        • Praeuaricari, In show to accuse, but not indeed.
        • Tergiuersari, To go back from a just accusation.
        Both which are • ffences against the Cōmonweale,
      • To be ready, upon every occasion, to accuse, which is to play the Sycophant; as contrariwise, to refuse to accuse, upon any (though just and weighty) cause, is a fault. Leu. 5. 1.
    • Defendant, to
      • Deny the fault untruly. Job 31. 33.
      • Appeale without just cause.
      • Not to submit himself to the sentence lawfully given. Rom. 13. 2.

Opp. To

  • Vndertake such causes as they suppose to be evil. Prov. 21. 6.
  • Use
    • False calumniations against the adverse pa • ty. Act. 24. 5.
    • Vnfaithfull dealing towards their Client, either by
      • Animating him to g • e on in a bad cause.
      • Betraying a good cause.

Opp.

  • Not to give testimony to the true • h.
  • To bear false witness: the main sin forbidden in this Cōmandement. Pro. 6. 18. • 25. 18. • 19. 5, 9 • 21. 28. Deut. 19. 16, 19. and he is a false witness, who testifieth for truth, that which
    • He knoweth not to be • true.
    • He knoweth to be false.

Public testimonies out of Judgment.

And they are either

  • Open.
  • Secret.

Open, as in

  • Public
    • Speeches, as in the ministry of the Word, wherein nothing but truth is to be uttered.
    • Writings.
  • Elections, wherein testimony is given of the excellency of him, that is chosen, above others.

The Public testimonies which be secret, are commonly faulty, either because they be untrue, or at least, uncharitable: as in making, or spreading

  • Famous and diffamatory Libels.
  • Public rumors. Exod. 23. 1.

Private testimonies, or private profession of the truth concerning our neighbor, joined with charity: and it is either of his

  • Virtues, which (as just occasion is offered) we are to acknowledge and commend, both in his presence, and absence.
  • Vices, which in his
    • Presence, we are to tell him of, and not suffer sin to rest upon him. Leu. 19. 17. Pro. 27. 5. Psalm. 141. 5.
    • Absence, we are not to mention, but upon necessity.

The duties which every man is bound by this Commandment to perform to himself, are two; a

  • Care of his good Name.
  • True testimony of himself.

Opp.

  • Errors and untruths broached and published in
    • Public speeches, especially in the ministry of the Word. Zac. 13. 3.
    • Writings and books printed.
  • False testimony in elections, when the more unworthy are preferred.

Opp.

  • Flattery, wherein men offend in respect of the
    • Object, praising men's vices. Prov. 28. 4. • 24. 24.
    • Manner, commending others
      • Fainedly. Prov. 27. 4.
      • Above measure. Act. 12. 22.
    • End, seeking
      • Their own profit, as Parasites use to do.
      • The parties ruin, whom they do flatter. Prov. 29. 5. Ier. 9. 8. Math. 22. 16.
  • Evil and cursed speaking.

Evil and cursed speaking is here forbidden, as it tendeth to the impairing of our neighbors credit and good name.

And it is used, either in his

  • Presence, by
    • Reuiling, or contumelious speaking. 1. Cor. 6. 10.
    • Deriding and scorning. 1. Sa. 31. 4. John. 19. 3. Mat. 27. 42. Gal. 4. 29.
  • Absence, by
    • Whispering, or tale-bearing. Pro. 16. 28. • 26. 20, 22. Ecclus. 5. 16, 17.
    • Slandering and back biting. Levite. 19. 16. I am. 4. 11. Ezech. 22. 9. Rom. 1. 30.

Our care in procuring, and preserving a good Name, cōsis • eth in

  • Vsing the means, whereby a good Name (though not sought for therein) is gotten, Phil. 4. 8. as to
    • Glorify God. 1. Sam. 2. 30.
    • Seek his kingdom and righteousness. Mat 6. 33
    • Walk uprightly. Psalm. 112. 6. Prov. 10. 7. and to be such as he would seem to be.
    • Keep a good conscience.
  • Auoiding the means of
    • Vain-gl • ry, as
      • Seeking to please men, more than God.
      • Hypocrisy.
      • Seeking commendation by vanities and vices.
      • Louing of flatterers.
      • Vsuall censuring of others. Math. 7. 1, 2.
      • Attempting matters above their ability and gifts. Psalm. 131. 1. Luk. 14. 29▪ 30.
      All which, end in infamy and shame.
    • Infamy, arising from
      • our selves, as sins, Eccl. 10 1. both
        • Open, and not only the sins themselves, but also all appearances thereof. 1. Thes. 5. 22. Rom. 12. 17.
        • Secret. 2. Sam. 12. 12. because God will bring them to light.
      • Others as oppr • brious speeches and slanders, against which we ought (especially if we be publ • ke persons) de • end and maintain our good na • e 1. King. 2. 8, 9.

The true testimony of our selves, is cō ••• ning

  • Good, if it be
    • True, up • n just occasion to confess it, vere & v • recunde, truly and modestly, to God's glory. 1. Cor. 15. 10.
    • False, with modesty and humility to deny it.
  • Evil, if it be
    • True, we are to confess it to
      • God. Prov. 28. 13. 1. John. 1. 9.
      • Man, when the confession is necessary, in respect of
        • God's glory. Josh. 7. 19. Jonah. 1. 10.
        • Neighbors good. Psal. 51.
        • Our own good. I am. 5. 15.
    • False, constantly to deny it.

Opp. To

  • Neglect these means of a good Name.
  • Vsing the means of
    • Vain-glory.
    • Infamy.

Opp.

  • 〈 in non-Latin alphabet 〉 , in denying good things, and speaking more basely and meanly of thyself, than thine own opinion is of thyself, and that either to
    • Avoid boasting, which is the modest lie: which is not to affirm less than is true, but to deny the truth.
    • Draw commendation from others, which is a double offense, being both
      • Arrogancy.
      • Counterfeit modesty.
  • Boasting, wherein mē offend, in respect of the
    • Object, boasting of that
      • Which is not good, but rather evil. Psal. 52. 1. Phil. 3. 19. Gen. 4. 23, 24.
      • Good, which they have not, either
        • Not at all.
        • Not in that measure which they assume to themselves. Math. 26. 33, 35.
    • End, for their own
      • Glory, Pro. 27. 2. and that joined either with the
        • Dishonor of God. 1. Cor. 4. 7. Esa. 10. 15.
        • Disgrace of others. Luk. 18. 10.
      • Gaine. Act. 8. 9.

Opp. To

  • Deny that evil which is true. Gen. 18. 15.
  • Affirme that evil of our selves, which is false, to
    • Gratifie others.
    • Picke thanks. 2. Sam. 1. 10. with 1. Sam. 31. 4, 5.

The tenth Commandment.

The Negative part,

Forbidding in

  • General, all evil concupiscence going before the consent of the will, and purpose of the heart. Rom. 7. 7. • 13. 9. Col. 3. 5. 1. Pet. 4. 2. 2. Pet. 3. 3. Rom. 1. 24. Gal. 5. 16, 17. 1. Pet. 2. 11. Tit. 2. 12. John. 8. 44.
  • Particular, the concupiscence of the eyes.

Evil concupiscence is either

  • Original.
  • Actual.

Original concupiscence is original sin, which is here forbidden, as it is referred against the neighbor: it is also called habitual, being the evil inclination and proneness of our nature to lust against our neighbor, contrary to the Law of God. Rom. 8. 6, 7. • 7. 8, 23. Gal. • . 17.

Actual concupiscences, are ill motions in our minds and hearts against our neighbor, Gen. 6. 5. being both

  • Foolish.
  • Hurtfull.
1. Tim. 6. 9. 1. Pet. 2. 11.

These evil motions are either, evil

  • Phantasies and thoughts of the mind.
  • Affections and perturbations of the heart.

Those are evil phantasies and thoughts, which incline or stir men up to evil, and are repugnant to charity, 1. Cor. 13. • . These are sins, and here forbidden. Pro. 24. 9. Zach. 8. 17. Deut. 15. 9. Esa. 55. 7. Act. 8. 22. Prov. 15. 26. Gen. 6. 5. • 8. 21.

The Affirmative part,

Requiring in us a pure heart towards our neighbor. 1. Tim. 1. 5.

The pureness of our heart consisteth in

  • Original righteousness, and fect love of our neighbor.
  • Spiritual concupiscence.

Original righteousness, is both a

  • Cleanness from all unrighteousness, and evil concupiscence against our neighbor.
  • Disposition and proneness to all the duties of charity.

This righteousness, as the Lord planted it in our nature, so doth he require it in his Law; though we have lost it, and cannot fully attain to it; and that to this end, that we seeing our unrighteousness, and misery in our selves, might be forced to seek unto Christ, that both we might be clothed with his righteousness, and also might by his Spirit be renewed according to his image, in holiness and righteousness. Luk. 1. 74, 75. Ephes. 4. 23, 24.

Spiritual concupiscence containeth the

  • Good motions of the Spirit.
  • Lusting of the Spirit against the flesh.

Evil thoughts, either

  • Are cast into men's minds by the devil, which be called his suggestions.
  • Arise from the habitual concupiscence.
And both of them whiles we be either
  • Sleeping.
  • Awaking.

The devil casteth his suggestions into men's minds, either

  • Immediately by himself. 1. Chron. 21. 1. John. 13. 2. Luk. 9. 46, 47.
  • Mediately, using others for his instruments. Gen. 3. 1. Job 2. 9. Mat. 16. 23.

The suggestions of Satan, though always sinful in him, yet they are not sins unto us, unless we admit them, and give entertainment to them: For it is not a sin to be tempted, (for Christ also was tempted) but to yield to the temptation. If therefore we admit them, we are defiled by them but if we presently repel and extinguish them, they infect us not.

Evil thoughts arise also from our own habitual and original concupiscence. Luk. 24. 38. Mat. 15. 19. Gen. 6. 5.

They arise from the habitual concupiscence, it being moved or stirred up by some object, either

  • Apprehended by the sense.
  • Framed by the fantasy or imagination.
  • Represented to the mind, by the remembrance.

Evil thoughts happen unto us,

  • Awaking.
  • Sleeping, as in dreams.

The good motions, are righteous & charitable

  • Cogitations concerning our neighbor.
  • Affections towards him.

The lusting and combat of the Spirit, against the flesh. Gal. 5. 17. whereby we must crucify the flesh, with the lusts thereof. Gal. 5. 24.

The means to attain to this pureness of the heart, are, to

  • 1. Walk with God, seeking to approve our hearts to him, who trieth the hearts.
  • 2. Observe our
    • Hearts, Prov. 4. 23. that
      • No evil concupiscence do arise in us, or enter into us.
      • If any do arise, or be admitted, that we forthwith extinguish it.
    • Senses.

That evil concupiscences do not arise in us, or ente • into us, a twofold care is needful,

  • Whiles we wake, to keep our minds occupied about lawful things, and not suffer them to be idle, or to wander about vanities, or unlawful things.
  • When we are to sleep, to commend our souls into the hands of God, to be kept safe from temptations, and pure from concupiscences.

We are also to observe our senses, (but especially our sight) by the ministry whereof, the objects of concupiscence are represented to the mind. Gen. 3. 6. Josh. 7. 21. Job 31. 1. Psalm. 119. 37.

To these means we are to add two more

  • The spiritual armor of God, which is mighty to cast down imaginations, and to subdue evil thoughts. 2. Cor. 10. 5. Ephes. 6.
  • Feruent & faithful prayer. Mat. 6. 13.

Those that arise from our own corruption, if they be sudden and momentary, they are the least degree of sin, but yet sins, arising from a corrupt fountain, and arguing want of charity.

As touching dreams, those are culpable, which as they are the fruits of original concupiscence, so also have voluntary causes: as,

  • Wanton and unclean dreams, following upon
    • Intemperancy in diet.
    • Wanton & unclean thoughts.
  • Malicious dreams, proceeding from hatred of our neighbor, and such like.

Now follow the affections and perturbations of the mind, going before the purpose of the heart, or consent to practice.

T •• degrees of them.

And these are either

  • 〈 in non-Latin alphabet 〉 , fore-passions, or (as some speak) unformed concupiscences, and acts of sensuality, going before the act of reason, or consent of the will.
  • These be the first motions of concupiscence, whereby the
    • Mind is withdrawn.
    • Heart is affected with a sudden delight, as it were a bait. I am. 1. 14, 15.
  • 〈 in non-Latin alphabet 〉 , 1. Thes. 4. 5. Passions, which are of some called, Formed concupiscences, and are acts of reason, as being deliberate desires of the heart, & having the consent of the will▪ either to
    • Take further delight only in entertaining the fore-said ill motions, and rolling them in our minds, though we consent not to the practice of them. These, with all the former, are directly and expressly forbidden in this tenth Commandment.
    • Put them in practice, which are forbidden in the former Commandments; as the murder, adultery, theft, false testimonies of the heart.

The sorts.

The affections of the heart, are either

  • 〈 in non-Latin alphabet 〉 , wherein is auersation from that which seemeth evil, as anger, fear, &c.
  • 〈 in non-Latin alphabet 〉 , wherein is a liking or desiring of that which seemeth good, as love, &c.

Unto 〈 in non-Latin alphabet 〉 , we are in this place to refer as branches of this Commandment, sudden anger, and the first motions of mislike, hatred, envy, rejoicing at other men's evils, &c.

〈 in non-Latin alphabet 〉 , which more properly is called concupiscence, is distinguished by the objects, 1. John. 2. 15. for it is either of

  • Pleasure, which is the lust of the flesh.
  • Profit, which is the lust of the eyes.
  • Honor, which is the pride of life.

The particular concupiscence which by name is forbidden in this Commandment, is the concupiscence of the eyes, under which, as being the most pernicious, 1. Tim. 6. 9, 10. the Lord forbiddeth all sins of the same kind, that is, all evil motions and concupiscences going before the consent of the will, or purpose of the heart.

Affirm. Remedies against the concupiscence of the eyes.

  • 1. To mortify self-love. 1. Cor. 10. 24.
  • 2. To pull out the eyes of envy.
  • 3. To arm our selves with contentedness. Phil. 4. 11.

This concupiscence is distinguished according to the variety of the objects, w ch being the persons or goods belonging to other men, we are not to covet, as our neighbors

  • House. Esa. 5. 8.
  • Field. Deut. 5. 21. 1. King. 21.
  • Wife.
  • Man-servant.
  • Maid-servant.
  • Cattle, as Ox, or Ass. 1. Sam. 12. 3.
  • Money, apparel, stuff. Act. 20. 33. Or anything that is his.

In all the Commandments, add to the

  • Affirmative part, and to all the duties therein required, the duty of
    • Vsing the means.
    • Showing forth the signs.
    • Procuring y • same in others.
  • Negative part, and to all the vices therein forbidden, the fault of
    • Neglecting the goodmean • .
    • Vsing the bad means and allurements to evil.
    • Showing forth the signs of evil.
    • Being accessory to the faults of others.

Deo Gratias.