for the most part 3. What loseth the obedient childe what injury is done unto him who being taken out of this life is recompenced with a better or what breach of promise is in him that promiseth silver and payeth with gold and that in greater weight and quantity As for the wicked they gaine nothing by their long life receiving by meanes thereof hereafter judgement in hell Doth not the Lord oftentimes revenge the breach of his Commandement even in this life Yes 1. Vpon the Parents who have been ungracious themselves in giving unto them ungracious and disobedient children 2. Vpon the Children themselves who are sometimes immediately stricken from Heaven and sometimes punished by the Law of the Magistrate So much of the fifth Commandement concerning all speciall duties to speciall persons What are the generall duties in the Commandements following which come at least to consent They are either such as concerne the person it selfe of our Neighbour in the sixth or such as concerne the things that belong to his person as his chastity in the seventh his goods in the eighth and his good name in the ninth Commandement What are the words of the sixth Commandement Thou shalt not murder Exod. 20. 13. What is the summe and meaning of this Commandement That the life and person of man as being the Image of God be by man not impeached but preserved Gen. 9. 5. And therefore that we are not to hurt our owne persons or the person of our Neighbour but to procure the safety thereof and to doe those things that lye in us for the preservation of his and our life and health 1 Tim. 5. 23. What is forbidden in this Commandement All kind of evill tending to the impeachment of the safety and health of mans person with every hurt done threatned or intended to the soule or body either of our selves or of our Neighbours What is required in this Commandement All kind of good tending to the preservation of the welfare of mans person that we love and cherish both the soule and body of our Neighbour as we would and ought to doe our owne Heb. 3. 13. Jam. 1. 27. Phil. 2. 12. Eph. 5. 29. For some of the duties here enjoyned concerne our own person some the person of our neighbour What be those duties that doe concerne our owne persons They are either such as ought to be performed by us in our owne life time or when we are ready to depart out of this world What are the duties we are to performe towards our owne selves in our life time They respect either the welfare of our soules or of our bodies What are the duties that respect the welfare of our soules 1. To use the meanes of grace 1 Pet. 2. 2. 2. Diligence to finish our salvation Phil. 2. 12. and to make our election sure by the fruits of faith 2 Pet. 1. 10. 3. To reject evill and approve that which is good Psal. 1. 11. Prov. 1. 10. 15. 4. To imitate the example of good men and not to take scandals given by others 5. To follow our vocation diligently What be the contrary vices forbidden Cruelty to our owne soules by 1. Rejecting the food of spirituall life by not hearing Prov. 28. 9. or not obeying the Word Jam. 1. 22. 2. Corrupting or perverting it by itching eares 2 Tim. 4. 3. or unstable minds 2 Pet. 3. 16. 3. Want of knowledge Prov. 4. 13. 8. 35 36. Hos. 4. 6. especially when people have had the ordinary meanes appointed of God for obtaining the same either of their owne or of others which they might have been partakers of 4. Sin especially grosse sins Prov. 6. 32. and 8. 36. and obstinacy in sinning Rom. 2. 5. Tit. 3. 11. 5. Following of evill counsell and evill examples and taking of scandals 6. Neglecting of our vocation What be the things that respect the welfare of our bodies 1. Sober and wholsome diet 1 Tim. 5. 23. 2. Help of Physicke when need is so that it be after we have first sought unto God 2 Chron. 16. 12. 3. Vsing honest recreation whereby health may be maintained Judg. 14. 12. 4. Preventing unnecessary dangers 5. Giving place to the fury of another as Jacob did to Esau by his mothers counsell Gen. 27. 43 44. What be the contrary sins forbidden 1. Immoderate worldly sorrow as the Apostle saith worketh death 2 Cor. 7. 10. 2. Malice and envy which maketh a man a murtherer of himselfe as well as of his Neighbours for as the Wise man noteth Envy is the rottennesse of the bones Prov. 14. 30. 3. Neglect either of wholsome diet or of exercise and honest recreation or of physicke to preserve or recover health For we must not thinke that there are no more wayes to kill a mans selfe but with a knife c. 4. Drunkennesse and surfeiting eating and drinking out of time Prov. 25. 16. Eccles. 10. 16 17. or spending ones selfe by unchaste behaviour Prov. 5. 11. and 7. 22 23. All which are enemies to the health and life of man 5. Launcing or whipping our flesh 1 King 18. 28. Colos. 2. 23. Ephes. 5. 29. as Idolaters use to doe or otherwise wounding our selves 6. Capitall crimes 1 King 2. 23. 7. Vnnecessary dangers 8. Not giving place to the fury of another 9. Refusing the meanes of life 10. Self-murther 1 Sam. 31. 4. 2 Sam. 17. 23. Mat. 27. 5. Acts 16. 27 28. What are we to doe at the time of our departure out of this life 1. With willingnesse we must receive the sentence of death when God shall utter it 2 Cor. 1. 9. 2. We must then resigne our charge in Church and Common-wealth or Family into the hands of faithfull men Numb 27. 16. 2 Chron. 28. 1 c. 3. We must resigne our soules to God in Christ Psal. 31. 5. with confidence of his love though he kill us Job 13. 15. of the remission of our sins and our resurrection unto immortality Job 19. 25. c. 2 We must leave our body to the earth as a pledge in time to be resumed giving order for the comely and Christian buriall thereof Gen. 49. 29. 1 King 13. 31. Hitherto of the duties that concerne our owne persons What are they that doe respect our Neighbour They likewise are to be performed unto him either while he is alive or after his death What are the duties belonging to our Neighbour while he liveth They are partly inward partly outward What are the inward To love our neighbours as our selves to thinke well of him to be charitably affected towards him and to study to doe him good in respect that we are all the creatures of one God and the naturall children of Adam for which end we are to cherish all good affections in our hearts What be those good affections here required 1. Humility and kindnesse proceeding from a loving heart to man as he is man Rom. 12.
the Lords Prayer in particular with the Preamble thereof 38. Of the three first Petitions which concern Gods glory 39. Of the three latter which concern our necessities 40. Of the conclusion of the Lords Prayer wherewith is to be handled the point of praise and thanksgiving 41. Of fasting 42. Of mutuall edifying one another and liberality towards the poor 43. Of Ministers and ministery of the Gospel and therein of preaching and hearing the Word 44. Of the Appendants of the Word Sacraments which are the seals of the promises and Ecclesiasticall censures which are the seals of the threatnings of the Gospel 45. Of the ministery of the old Testament before the comming of Christ with the Word Types and Sacraments thereof 46. Of the ministery of the new Testament and comparing the Word and Sacraments thereof with the old 47. Of Baptisme 48. Of the Lords Supper 49 Of the divers estates of the Church in prosperity and under persecution in integrity and corruption and the rending thereof by schismes and heresies 50. Of death and the particular Judgement following 51. Of the generall Judgement and therein of the Judge Christ Jesus his comming in glory and the parties to be judged both quick and dead with the resurrection of the one and the change of the other 52. Of the last sentence and the execution thereof of the torments of the damned and joyes of the blessed A LARGE EXPLICATION OF THE BODY OF CHRISTIAN RELIGION 1 TIM 4. 15. Meditate upon these things give thy self wholly to them that thy profiting may appeare to all WHat is that which all men especially desire Eternall Life and Happinesse How doe men look to obtain Happinesse By Religion which is a thing so proper to man that it doth distinguish him more from beasts then very Reason that is made his form for very beasts have some sparkles or resemblance of Reason but none of Religion Is Religion generally to bee found in all men Yes for the very heathens condemned them to death that denyed all Religion and there is no people so barbarous but they will have some forme of Religion to acknowledge a God as all India East and West sheweth May a man bee saved by any Religion No but onely by the true as appeareth Joh. 17. 3. This is life eternall to know thee and whom thou hast sent Jesus Christ and He that knoweth not the Son knoweth not the Father Which bee the chiefe false Religions that are now in the world Heathenisme Turkisme Judaisme Papisme What doe you observe out of this diversity of Religions in the world The misery of man when God leaveth him without his Word an example whereof may bee seen in the Idolaters 1 King 18. 27. and Rom. 1. 22 23. and some making a stick or a straw othersome a red cloth for their God as the Lappians Seeing then there are so many Religions in the world and every one looketh to obtain happinesse by his own Religion of what Religion are you I am a Christian. What is Christian Religion It is the acknowledging of the onely true God and of Jesus Christ whom hee hath sent How prove you that By that saying of our Saviour Christ Joh. 17. 3. This is life everlasting which is the reward of Christian Religion that they may know thee to bee the onely true God and Jesus Christ whom thou hast sent where hee meaneth not a bare contemplative knowledge but a thankfull acknowledging which comprehendeth all Christian duties consisting in faith and obedience for hee that being void of the feare of God which is the beginning and chiefe point of knowledge Prov. 1. 7. abideth not in God but sinneth dwelleth in darknesse who hath neither seen God nor known him 1 Joh. 3. 6. What doe you call the Doctrine which sheweth the way unto everlasting life and happinesse It is commonly termed Theologie or Divinity and the familiar Declaration of the principles thereof for the use especially of the ignorant is called Catechising Heb. 5. 12 13 14. 1 Tim. 6. 1 2. What is Catechising A teaching by voyce and repetition of the grounds of Christian Religion Gal. 6. 6. Act. 18. 23. 26. 1 Cor. 14. 19. Where should it bee used and by whom Both at home by the Master of the House and in the Church likewise by the Minister Why at home Because houses are the Nurseries of the Church Shew some reasons and arguments to prove the necessity of Catechising and instructing in Religion First God accounteth of Abraham for his care in this duty Gen. 18. 19. Secondly Hee commandeth all parents to perform this duty to their children Deut. 6. 6 7. Ephes. 6. 4. Thirdly all children are made blinde in the knowledge of God and of Religion by Adams fall and consequently they must bee inlightened and informed by teaching if they will not dye which Solomon therefore commandeth Prov. 22. 6. and our Saviour Christ biddeth children bee respected Mark 10. 14 15 16. Fourthly the examples of the godly for this duty in bringing their children with themselves to holy exercises So Hannah brought up Samuel to the Tabernacle 1 Sam. 1. 24. and Mary Jesus to the Temple when hee was twelve yeeres old Luk. 2. 42. by which wee perform the effect of consecrating our children to God Exod. 13. 2. Fifthly common equity should move Parents to this duty for as their children receive from them originall sin by which they are made so blinde in Gods matters it is equity they should labour to remove that blindnesse by teaching them after Gods Word Sixthly God promiseth as the greatest blessing to men that their children should speak of him under the Gospel Joel 2. 28. Act. 2. 17. But is it not some disgrace and basenesse that men of yeers and place should bee Catechised If men will bee Christians which is their greatest honour they must hold it no disgrace to learn Christ Noble Theophilus held it none who was thus catechised as Luke sheweth Chap. 1. 4. likewise Apollos Act. 18. 28. To come then to the declaration of Christian Religion tell mee wherein doth the happinesse of man consist Not in himself nor in any other created thing but only in God his Creator who alone being infinite is able to fill the heart of man How may wee come to injoy God By being joyned unto him and so partaking of his goodnesse for happinesse is to bee found by acquaintance and fellowship vvith him vvho is the foundation of blessednesse man so knowing him or rather being known of him that hee may serve him and bee accepted of him honour him and bee honoured by him By what means come wee to the knowledge of God By such means as hee hath revealed in himself for God dwelleth in the light that no man can come unto vvhom no man hath seen nor can see 1 Tim. 6. 16.
3. 4. but then most abominable Ezek. 23. 37 38. 4. The keeping a peece of the day not the whole or giving liberty to our selves in the night before the whole Sabbath be ended 5. The forbearing our selves but imploying others in worldly businesses for preventing of which sinne God is so large in naming of the persons which in this Commandement are forbidden to worke Why is there a particular rehearsall of these persons in this Commandement To take away all excuses from all persons in this Commandement for the Lord did see that such was the corruption of men that if they themselves did rest upon this day from labours they would thinke it sufficient not caring how they toyled out and wearied their servants at home with continuall labour as many doe so that it were better to be such mens Oxen then their servants so small care they have of their soules What is the speciall use of this rehearsall To teach us that all sorts and degrees of persons are bound to yeeld this duty unto God and that the Sabbath is to be kept both by our selves and those that doe belong unto us Was it not ordained also for the rest and refreshing of men and beasts especially Servants which could not otherwise continue without it That also was partly intended as may appeare by Deut. 5. 14. but not principally for the things here contained doe concerne the worship of God but that wearing and toyling out of servants and beasts is against the sixt Commandement and working is here forbidden that men might be the more free for the worship of God and therefore though servants had never so much rest and recreation upon other dayes yet they ought to rest upon this day in that regard Why is there mention made of allowing rest to the beasts First that we may shew mercy even to the beasts Prov. 12. 10. Secondly to represent after a sort the everlasting Sabbath wherein all Creatures shall bee delivered from the bondage of corruption Rom. 8. 20 21. Thirdly because of the whole imployment of men in the Lords service for beasts cannot be travelled or used in any worke upon that day unlesse man be withdrawne from Gods service yea though the beast could labour without mans attendance yet his minde would some time or other be carryed away and distracted thereby that it would not be so fit as it ought to be for Gods service To whom especially is the charge of this Commandement directed To Housholders and Magistrates who stand charged in the behalfe both of themselves and of all that are under their roofe and Government Jos. 24. 15. Neh. 13. 15. Heb. 13. 15. What is the charge of the Housholder That not only himselfe keep the Lords day but also his Wife Children and Servants as much as may be For as they serve him in the weeke dayes so he must see that they serve God on the Lords day What gather you of this That a Housholder should be as carefull of the Lords businesse as of his owne And if he will not keep such a servant as is not carefull in his ordinary worke much lesse should he keep any that will not be carefull in the Lords worke how skilfull soever he be in his owne What is the Magistrates part To see that all within his gates keep the Lords day Jo. 24. 15. even strangers though Turks and Infidels Neh 13. 15. causing them to cease from labour and restraining them from all open and publick Idolatry or false Worship of God much more all his owne Subjects whom he ought to force to heare the Word 2 Chron. 34. 33. So much of the first part of this Commandement touching our rest from all worldly businesses What followeth in the next place The second and greater part of this Commandement which is the sanctifying of this Rest and keeping it holy unto the Lord by exercising of our selves wholly in the service of God and performing the duties of that day Are we as strictly bound to these duties as the Jewes Yes verily and more then they because of the greater measures of Gods graces upon us above that which was upon them What is required of us herein To make the Sabbath our delight to consecrate it as glorious to the Lord Isa. 58. 13. and that with joy and without wearinesse Amos 8. 5. with Mal. 1. 13. and that also with care and desire of profit we bestow the whole day as nature will beare in holy Exercises What are these Exercises They are partly duties of Piety Acts 13. 13. 15. 20. 7. Psal. 92. 1. as hearing and reading the Word Prayer singing of Psalmes and feeding our selves with the Contemplations of the heavenly Sabbath partly of mercy 1 Cor. 16. 2. Neh. 8. 12. as visiting and relieving the sicke and needy comforting the sad and such like How are these duties to be performed Hartly publick in the Church where the solemne worshipping of God is the speciall worke and proper use of the Sabbath Partly private out of the Church and that either secretly by our selves alone or joyntly with others What if we cannot be suffered to use the publicke meanes Such as are necessarily debarred from the publick duties must humble themselves before God mourning and sorrowing for this restraint Mat. 24. 20. Psal. 42. 6. 84. 1 2 3. and with so much more care and earnestnesse use the private meanes Psal. 53. 1 2. What is the first duty we are to performe in the publick Assembly To joyne in Prayer with the Congregation which is an excellent duty for if as Christ saith When two or three are gathered together in his Name he will grant their requests how much more will he heare his servants when two or three hundred are gathered in his Name What is the second To heare the Word read Luke 4. 16. Acts 3. 16. 15. 20. for blessed is he that readeth and they that heare the Word Rev. 1. 3. What is the third To heare the Word preached Luke 4. 16. 22. Acts 13. 14 15. 15. 21. 20. 7. What is the fourth To communicate in the Sacraments by being present when the Sacrament of Baptisme is administred unto others and by receiving the Sacrament of the Lords Supper our selves after a decent order in the appointed time Acts 20. 7. 1 Cor. 11. 20. Why should a man be present at Baptisme First that hee may give thanks to God for adding a Member to his Church Secondly that he might be put in minde of his own Vow made to God in Baptisme by seeing the childe baptized What is the fift duty to be performed in the Congregation Singing of Psalmes What is the sixt Exercise of the Discipline of the Church against offenders 1 Cor. 5. 4. What is the seventh Collection for the poore and Contribution for relieving the necessities of the Saints of God 1 Cor. 16. 1 2. where we are to give according to our wealths and the
the King of Jericho might not revile the Spies but should have failed in her duty if she had betrayed them at the Kings Commandement and therefore in this case shee did well in preferring the obedience she owed to God before the duty she owed to man Josh. 2. 3. In like case also Ionathan revealing his Fathers counsell unto David and preferring the greater duty before the lesser did well 1 Sam. 19. 3. So we owing a greater duty to our Countrie then to our naturall kindred must rather refuse to reliefe them if they be Trayters then suffer any hurt to come to our Countrie But what if two have need of that which I can give but to one onely I must then preferre those that bee of the houshold of faith before others Galat. 6. 10. and my kinsemen and those that I am tyed unto by a speciall bond before strangers Iohn Chap. 1. v. 14. Acts 10. 24. What are we specially forbidden to doe by the Commandements of the second Table To doe any thing that may hinder our neighbours dignity in the fift Life in the sixth Chastity in the seventh Wealth in the eighth or good Name in the ninth though it bee but in the least secret motions and thoughts of the heart unto which we give no liking nor consent for unto that also the last Commandement doth reach How are these six Commandements of the second Table divided Into such as forbid all practise or advised consent to any hurt of our neighbours and such as forbid all thoughts and motions of evill towards our neighbour though they never come to advised consent of the Will The first five Commandements doe concerne such things as come unto consent and further the last such as come not unto consent at all How are those five Commandements of the first sort divided Into those that concerne speciall duties to speciall persons and those that concerne generall duties to all those duties which concerne speciall persons are commanded in the first those that generally concerne all men either in their life chastity goods or good name are enjoyned in the foure Commandements following What gather you hence That we are to distinguish between duties and duties between sinne and sinne done towards men and that to offend principall persons and such unto whom wee are in speciall manner obliged is greater sin because God hath singled out this one Commandement for these persons What are the words of this Commandement which is the fift in order Honour thy Father and thy Mother that thy dayes may be long upon the Land which the Lord thy God giveth thee Exod. 20. 12. What is to be considered in these words 1. The Commandement 2. The Reason What is the meaning and scope of this Commandement That the equality of mens persons and places in whatsoever estate Naturall Civill or Ecclesiasticall and with whatsoever relation to us bee duely acknowledged and respected for it requireth the performance of all such duties as one man oweth unto another by some particular bond in regard of speciall callings and differences which God hath made between speciall persons What be these speciall persons Either in Equalls or Superiours and Inferiours for this Commandement enjoyneth all due carriage of Inferiours to their Superiours and by consequent also of Superiours to their Inferiours and likewise by analogy of equalls among themselves under the sweet relation betwixt Parents and Children or betwixt brethren of the same family and the generall duty of honour What are Equalls They be equall in gifts either of Nature or Industrie as brethren in a family Citizens in a Common-wealth Pastors in a Church c. What is required of Equalls That they live equally amongst themselves loving one another and affording due respect to each other Rom. 12. 10. that they live together sociably and comfortably preferring each other before themselves and striving to goe one before another in giving honour 1 Pet. 2. 17. 5. 5. Eph. 5. 21. Phil. 2. 3. that they be faithfull one to another What is here forbidden Want of Love Incivility Strife and Vaine-glory whereby they seek to advance themselves one above another and to exalt themselves above their fellowes Phil. 2. 3. Matth. 23. 6. What are Superiours They be such as by Gods ordinances have any preeminency preferment or excellencie above others and are here termed by the name of Parents 2 Kings 2. 12. 5. 13. 6. 21. 13. 14. 1 Cor. 4. 15. Col. 3. 22. to whom the first and principall duties required in this Commandement doe appertaine Eph. 6. 1 2. Why are all Superiours here called by the name of Parents 1. For that the name Parents being a most sweet and loving name men might thereby be allured the rather to the duties they owe whether they be duties that are to bee performed to them or which they should performe to their inferiors 2. For that at the first and in the beginning of the world Parents were also Magistrates Pastors Schoole-masters c. How doth this agree with the Commandement of Christ Mat. 23. 7 8 9. that we should call no man Father or Master upon earth Very well for there our Saviour meaneth onely to restraine the ambitious Titles of the Pharisees in those dayes who desired not onely so to be called but that men should rest in their authority alone for matters concerning the soule Who are Inferiours comprehended here under the name of Children Such as by the Ordinance of God are any way under Superiours who are principally and in the first place to performe the duties required in this Commandement Why is the Commandement conceived in the name of Inferiours Because their duties are hardest obeyed in all estates What is here contained under the name of Honour Not onely Cap and Knee but every particular duty according to their particular estates Mal. 1. 6. Why are these duties comprehended under the word Honour Because it adds an ornament and dignity unto them What is the Honour that Inferiours owe to all Superiours in generall 1. Reverence in heart word and behaviour Lev. 19. 3. Eph. 6. 1. 5. For the reverence of the mind is to be declared by some civill behaviour or outward submission as of rising before them and of giving them the honour of speaking first c. Lev. 19. 32. Iob 29. 8. 32. 6 7. 2. Obedience to their counsells 3. Prayer to God for them with giving thanks 1 Timothy 2. 1 2. 4. Imitation of their Vertues and Graces 2 Timothy 1. 5. 4. 9. 8. 9. What contrary sinnes are here forbidden 1. Want of Reverence inward or outward 2. Despising of Superiours Iude v. 8 9 10. Prov. 30. 11. 3. Neglect of Prayer and other duties What is the duty of all Superiours towards their Inferiours That they answerably afford unto them love blessing according to the power they receive from God Heb. 7. 7. 11. 20. Gen. 9. 25 26 27. good
Parents and children or otherwise as Masters and servants What are the common duties of the Husband and Wife one towards another Mutuall and conjugall love one towards another yet so as the Word presseth love at the Husbands hands more then at the Wives because men are commonly more short of that duty Eph. 5. 25. Wherein must this Conjugall Love be declared 1. By mutuall help Gen. 2. 18. 2. By due benevolence 1 Cor. 7. 3. except by consent for a time that they may give themselves to Fasting and Prayer 1 Cor. 7. 5. 2 Sam. 11. 11. What are the sins common to the Husband and the Wife 1. Want of Love 2. Bewraying one anothers infirmities 3. Discovering each others secrets 4. Iealousie 5. Contention What is the duty of the Husband towards his VVife 1. In an entire love unto her to cherish her as he would cherish his owne flesh and as Christ doth his Church Eph. 5. 2. To provide for her that which is meet and comely during his life and then also that she may be provided for after his death if it so fall out 3. To protect her and defend her from all evill 4. To dwell with her as one of knowledge 1 Pet. 3. 7. 5. To give honour to her as the weaker vessell ibid. that is to beare with her infirmities 6. To governe and direct her What be the speciall sins of the Husband 1. Not to dwell with his Wife 2 Neglect of edifying her by instruction and example 3 Denying her comfortable maintenance and imployment What is the duty of the VVife to the Husband 1 Subjection in a gentle and moderate kinde and manner Eph. 5. 22. For albeit it bee made heavier then it was from the beginning through their transgressions yet that yoake is easier then any other domesticall subjection 2 Obedience wherein Wives are oft short as Husbands in love Eph. 5. 33. 1 Pet. 3. 1. 6. 3 She must represent in all godly and commendable matters his Image in her behaviour that in her a man may see the wisedome and uprightnesse of her husband 1 Cor. 11. 7. 4 She must bee an helper unto him Gen. 2. 18. as otherwise so by saving that which he bringeth in Prov. 31. 11 12. 1 Tim. 3. 11. Finally she must recompence her husbands care over her in providing things necessary for his houshold and doe good for her husband all the dayes of her life Prov. 31. 12. that so he may bee unto her as it were a vaile and covering before her eyes Gen. 20. 16. VVhat be the sinnes of the VVife in respect of her Husband 1 Failing in reverence which appeareth in froward lookes speeches or behaviour 2 Disobedience in the smallest matters 3 Disregard of her husbands profit VVhat duties come in the next place to be considered Those of naturall Parents who are specially mentioned in this Commandement whereunto also are to bee reduced all in the right line ascended and their Collateralls as also Fathers in law and Mothers in law VVhat are the duties of naturall Parents towards their Children They are either common to both Parents or particular to either of them VVhat are the common duties of both Parents They doe either respect the things of this life or of that which is to come VVhat care are they to have of the Soules of their Children to fit them for the life to come 1 To make them Members of the visible Church by Baptisme 2 They are to Catechise and instruct them in religion as they are able to receive it and to bring them up in Nurture and the feare of God Ephes. 6. 4. 3 They are to pray to God for to blesse them and guide them in his feare What is required of them for the things of this life 1 To marke the wits and inclinations of their Children and as farre as their owne ability will reach to apply them accordingly in due time to some good honest and godly calling that so being trained up in such a trade as they are fittest for they may not afterwards live idly without any calling Gen. 4. 2. Prov. 20. 11. 22. 6. 2 To provide for them a godly marriage if it please God in time convenient 1 Corinthians 7. 36. 3. Not onely to maintaine them during their abiding in their house but also to lay up and provide somewhat for them that they may live honestly afterwards and therefore are they to distribute their goods among their children and what they have received from their Ancestors to leave the same where it may be done lawfully to their posterity 2 Cor. 12. 14. 2 Chro. 12. 3. Prov. 19. 14. What speciall regard is here to be had by Parents to the eldest Son That sith God hath honoured him with that dignity as to be their strength Gen. 49. 3 4. he should also bee honoured by them at the least with a double portion Deut. 21. 17. as by the rest of the brethren with honour yet so as hee fall not from his honour by some horrible sinne Gen. 49. 4. What be the common sinnes of Parents 1. Negligence in not instructing their children betimes 2. Not correcting them till it be too late or doing it with bitternesse without compassion instruction and prayer 3. Giving them ill example 4. Neglect in bringing them up in some lawfull calling 5. Not bestowing them timely and religiously in marriage 6. Light behaviour towards them and too much familiarity with them whereby they become vile in their eyes 7. Loving beauty or any outward parts more then Gods Image in them What is required of the Father in particular To give the name unto the childe Gen. 35. 18. Luke 1. 62 63. For notwithstanding the mothers have sometimes given the names yet that hath been by the Fathers permission What speciall duty is laid upon the Mother To nurse the childe if she be able Gen. 21. 7. 1 Sam. 1. 23. Lam. 4. 3 4. 1 Thes. 2. 7 8. 1 Tim. 2. 15. 5. 10. So much of the duty of Parents to their children VVhat is the duty of Children towards their Parents It is either generall or speciall viz. in the case of marriage What are the generall duties 1. To reverence them and to performe carefull obedience to them in all things that they command by the example of our Saviour who was subject to his Parents Luke 2. 51. 2. To pray for them 3. To carry themselves while they are under their Parents tuition and after they are parted from them as they may cause their Parents in their good bringing up to bee commended Prov. 10. 1. 17. 25. 31. 28. 4. To be an ayde unto them as well as they be able and to helpe them with their bodies when they are in distresse Ruth Chap. 1. ver 16. 17 18. 5. To repay their Parents care over them by being ready to relieve them if they stand in need of reliefe and want any thing wherewith God hath blessed them
1 Tim. 5. 4. Gen. 45. 11. 47. 12. What be the contrary sinnes of Children in respect of their Parents 1. Disobedience 2. Murmuring at their Parents chastisements 3. Contemning them for any default of body or minde 4. Vnthankfulnesse in not relieving them not standing for their deserved credit c. What is the speciall duty of Children to their Parents in case of marriage That they ought not so much as attempt to bestow themselves in marriage without their Parents direction and consent especially daughters Gen. 24. 21. 21. 27. 46. 28. 9. Iudges 14. 2. 1 Cor. 7. 36 37 38. What reason have you to perswade children to this duty That seeing their Parents have taken such great paines and travell in bringing them up they should reap some fruits of their labours in bestowing of them Besides they should give them this honour to esteeme them better able and more wise to provide for their comfortable marriage then themselves are Is this duty required onely of Children to their naturall Parents that begat them No It is also in some degree required of children to their Vncles and Ants or to any other under whom they are and that bee in stead of Parents unto them when their Parents are dead Esther 2. 10. 20. Ruth 2. 18. 23. What is the duty of Masters towards their servants 1. To deale honestly and justly with them leaving off threatning remembring they have a Master in heaven Col. 4. 1. Eph. 6. 9. 2. To have a care to instruct and catechise them and to teach them the feare of the Lord. 3. To teach them their Trades and Occupations that they may bee bettered for being in their family 4. To allow them fit wages for which they have covenanted with them that they may live honestly for the labourer must have his hire 5. To reward them plentifully and to recompence their service when they part from them according as the Lord hath blessed them by their labour Deut. 15. 13 14. 24. 14 15. VVhat are the sinnes of Masters 1. Vnadvised entertainment of sinfull servants 2. Negligence in not instructing them in the feare of God and in some lawfull calling and not using religious exercises with them 3. Not admonishing or correcting them or doing it in an ill manner grieving more when they faile in their businesse then when they are slack in Gods service 4. Giving them ill example and using light behaviour before them 5. Detaining their wages from them and not recompencing their labours by giving them a due reward when they are with them and when they part from them 6. Neglect of them in sicknesse unjust stopping of their wages for that time 7. Not relieving them if they be able in their age who have spent their youth in their service VVhat is the duty of Servants to their Masters 1. To reverence and obey them in all things agreeable to the word 2. To pray for them that God would guide their hearts 3. To learne all good things from them 4. To be faithfull and not prodigall in spending their goods 5. With care and faithfulnesse as in the presence of God to bestow themselves wholly at the times appointed in their Masters businesse doing their worke not onely faithfully and with a single eye but also diligently Gen. 24. 10 11 c Eph. 6. 5 6 7. VVhat are the sinnes of Servants in respect of their Governours 1. Contempt and Disobedience 2. Murmuring at their corrections though unjust 3. Idlenesse in their Calling 4. Vnthriftinesse and unfaithfulnesse in dealing with their Masters goods and affaires 5. Stealing and privy defrauding of them 6. Eye-service Eph. 6. 6. VVho are Superiours and Inferiours in the Schooles Tutors and Schoole-Masters are the Superiours Pupills and Scholars the Inferiours whose duties are to bee gathered by proportion out of those of Fathers and Children Masters and Servants in the Family Hitherto of Superiours and Inferiours which are more private who are the publick Such as governe and are governed in the Church and Common-wealth VVhat is the duty of such Superiours To procure the common good of those of whom they have received the charge forgetting to that end themselves and their owne private good so oft as need shall require Exod. 18. 13. 2 Sam. 24. 17. Matth. 11. 2. 1 Thes. 2. 7 8 11. VVhat is the duty of Inferiours to their publick Superiours To minister charges and other things necessary for the execution of their offices and to their power to defend them in the same Rom. 13. 6 7. Gal. 6. 6. 1 Tim. 5. 17 18. 1 Cor. 9. 4 5 6 7 9 11 13. How many sorts be there of publick Superiours Two Ecclesiasticall and Civill the former whereof are as it were Divine the other are called Humane Creatures 2 Kings 2. 3. 1 Tim. 2. 2. 1 Pet. 2. 13 14. VVhy doe you call the Ministers of the Church Divine Creatures Because they are precisely in their kindes number and orders set down in the word of God VVhy call you the other Humane Creatures Because notwithstanding they are appionted of God and such as without them neither Church nor Common-wealth can stand yet are not their kindes and number and Order so appointed of God but that men may make more or fewer of greater authority or lesse according as the occasion of places times or the disposition of peoples doe require Who are the Superiors in the Church All Ecclesiasticall Governours and the Ministers of the Word especially 1 Tim. 5. 17. Who are under the Government All Christians and Professors of Religion What is the Ministers duty to the people 1 To be faithfull and painefull in dispensing to them the will of God and not their owne fancies or the inventions of men instructing them sincerely in the way of salvation and breaking unto them the daily bread of life 2 Tim. 4. 1 2. Acts 20. 26. 2 To comfort and strengthen the weake 3 To be an example unto all in life and conversation What be the sins of Ministers 1 Slacknesse in Preaching 2 Vnprofitable or hurtfull teaching 3 Giving ill example What is the duty of the people to their Ministers 1 To heare them willingly Mat. 10. 14. 2 To submit themselves to all that they shall plainely and directly teach them out of the Word of God Heb. 13. 7. 17. 3 Frankely and freely to make provision for them that there bee no want Gal. 6. 6. 1 Tim. 5. 17 18. 1 Cor. 9. 4 5. c. What be the sins of the people in regard of their Ministers 1 Disobeying and opposing against their Doctrine 2 Denying them competent maintenance 3 Not standing for them when they are wronged Who are Superiors in the Commonwealth All Civill Magistrates whether they be Supreame as Emperors and Kings or inferior Governours under them 1 Pet. 2. 13 15. whereunto are to be referred the Generall in the Field and Captaines in Warre as also in Courts Advocates are Fathers
condemned in respect of the second part of this Cōmandment 253 Helpes and hinderances to the keeping of this Commandement The reasons enforcing obedience to this Commandement 1 Reason 2 Reason 3 Reason 4 Reason 254 The second Table The summe of the second Table The generalls to bee observed in this Table The division of the second Table 255 The first Commandement 256 The meaning and scope of the fift Commandement The duties of equalls What are Superiors Who are Inferiours 257 What it is to honour Duties of Superiours The divers sorts of Superiours 258 The duties of aged Persons Duties of the yonger unto them Superiours in knowledge Superiours in authority Duties of inferiours to those that are in authority Duties of Superiours in authority 259 Kinds of Superiours in authority 260 Superiours in the family and their duties Inferiours in the Family and their duties Duties of husbands and wives Duties of the husband The duties of the wife 261 Duties of Parents Sinnes of Parents 262 Duties of Children towards their parents Duties of Masters towards their Servants 263 Duties of Servants towards their Masters 264 Publick Superiours and their duties The sorts of publick Superiours Superiours in the Church and their duties 265 The Peoples dutie to their Minister Superiours in the common-wealth The Magistrates dutie in civill affaires 266 The duties of Subjects towards their Magistrates Of the helps and meanes enabling us to keep this fifth Commandement 267 Hinderances to these duties here commanded Of the reason annexed to the fifth Commandement Of the promise of long life and how performed 268 The sixth Commandement The summe and meaning of it The negative part The affirmative part The duties respecting our owne persons 269 Duties respecting our soules The contrary vices forbidden Duties respecting our bodies The contrary sins forbidden Duties respecting the time of our departure 270 Duties respecting our neighbour while he liveth Inward duties respecting our affections Duties respecting the preservation of peace 271 Evill passions opposite to these duties Outward duties respecting the soules of our neighbours The contrary vices to the former duties Duties respecting the whole person of our neighbour 272 Duties required in words The opposite vices The use 273 Duties required in our deeds The contrary vices to the former duties How we doe indirectly endanger our neighbours life 274 How wee doe directly take away our neighbours life Chance-medley and how proved to be a sinne Of manslaughter 275 Of Duels Of wilfull murther Reasons perswading to the detestation of this sinne Duties to be performed to our neighbour after his death Duties respecting beasts Of punishments due to the breakers of this Commandement 276 Meanes furthering us in the obedience of this Commandement Hinderances to the obedience of this Commandement The seventh Commandement 277 The meaning and scope of the seventh Commandement Of inward impurity and the branches of it Abuse of apparell 278 Of the abuse of meat and drink Wanton gestures 279 Chastitie in the eyes c. Wanton speeches Chastity in the tongue and eares Stage-playes 280 Breach of the seventh Commandement in respect of action Of Stewes and the unlawfulnesse of them 281 Of Rape Of Incest Of Fornication 282 Of Adultery Of Polygamy What is required in the entrance into Marriage The contrary abuses 283 What is required in the holy use of Marriage Vnlawfull separation The punishments of the breach of this Commandement 284 Helps and means of keeping this Commandement Hinderances of obedience 285 The eighth Commandement The end of the eighth Commandement The occasion of this Commandement 286 Of Theft The parts of this eight Commandement Generall duties commanded 287 Opposite vices Speciall duties here required Arguments disswading from the love of money and earthly things 288 Self-contentednesse Motives perswading to self-contentednesse Lawfull measuring of our appetite 289 Affected poverty 290 Covetousnesse Ambition 291 Carking care Carelesnesse Solicitous and distracting care What required to just getting 292 Lawfull Calling and labour in it Extraordinary getting 293 VVhat is opposite to a lawfull Calling Vnjust getting out of contract Theft 294 Domesticall Theft Theft committed out of the family Sacriledge Theft of persons 295 Rapine Oppression Accessaries to theft Acquisition by lawfull contract 296 Acquisition by liberall altenation Acquisition by illiberall alienation Merchandise 297 Of selling Vices and corruptions in selling Of buying what is required to it 298 Of pawning and what is required unto it 299 Of location and letting 300 Of conduction and hiring Of usury Of contracts between Magistrates and people 301 Of contracts betweene Ministers and people Of Work-masters and hirelings and their duties to one another Of things deposited and committed to trust 302 The duties of Executors Of persons committed to trust Of just possession of goods and what is required unto it 303 Of restitution and what is to be required in it Of the right use and fruition of goods 304 Of parsimony and frugality Of tenacity and miserlinesse 305 Profusion and prodigality Of liberality Of lending Of free giving The ninth Commandement 306 The scope or end The occasion of this Commandement 307 The chiefe sinne here forbidden The negative part The affirmative part The sum of the duties here required 308 Of truth Truth must be professed and how Opposite to truth 309 1. Lying Reasons to disswade from lying Three sorts of Lyes Vices opposed to freedom of speech 310 Opposites to simplicity of speaking truth Meanes of preserving truth 311 Profitable speech Curtesie and affability 312 Seasonable silence Opposites to profitable speech 1. Unprofitable 2. Hurtfull speech 3. Rotten speech Fame and good name 313 Of publike testimonies 314 Of rash judgement 315 Of perverse judgment The duties of the plaintiffe and the vices opposed hereunto The vices of the defendant 316 The duties of Lawyers and the opposite vices The duty of witnesses 317 False testimony in the publike ministry of the Word Flattery 318 Evill speaking Whispering Obtrectation Conserving our owne good name 319 The means of getting a good name 320 A true testimony of our selves 321 The opposites to the profession of truth concerning our selves Arrogancy and boasting Confession of sinne 322 The tenth Commandement The end of this Commandement 323 The occassion of this Commandement Two sorts of concupiscence Lawfull concupiscence 324 Unlawfull concupiscence and the kindes thereof The growth of sinne The parts of this Commandement 325 And first the negative part Originall concupiscence That originall concupiscence is sin Actuall concupiscence 326 Evill thoughts Evill thoughts injected by Satan 327 Evill thoughts arising from naturall corruption The speciall kinds of concupiscence here forbidden 328 What is meant by our neighbors house Neighbours wife 329 Neighbours servant His Oxe and Asse The affirmative part The meanes inabling us to obey this commandement 330 The impossibility of keeping this Commandement Hitherto of the rule of our sanctification the Morall 331 The effect or exercise of sanctification in repentance and new obedience Repentance what it is When repentance is to
to have other Gods Sinfull Confidence Inordinate Love Sinfull Feare Sinfull Ioy and Sorrow The third branch of the first Commandement True Religion How we must come to the true Religion Helps inabling us to obey this Commandement Means of the knowledge of God Hindrances Means of ignorance here forbidden What is enjoyned in the 3. following Commandements The second Commandedement The scope and meaning of the second Commandement What is here forbidden What is meant by making Images The speciall branches of the second Commandement Of Prayer Of Fasts Of Vowes The manner of Gods worship Of Preparation Of disposition in the action What required after the Action Ecclesiasticall Ceremonies Of bodily Gestures Of the abuse of Gods Ordinances Defects respecting the inward worship Defects in outward Worship Helps in performing Gods pure Worship The 2d main branch of the second Commandement What forbidden concerning Images That it is unlawfull to make the Image of God That it is unlawfull to make the Image of Christ. What is meant by worshiping Images Of countenancing idolatry Reasons to back this commandement taken from his titles Iealous God Reasons drawn from the works of God The 1. Reason The second Reason The third Commandement The summe of the third Commandement What is meant by the Name of God Exod. 3. 14. 6. 3. Psal. 68. 4. What is meant by the word in vaine What is forbidden in the third Cōmandement What is required in the third Commandement The particuler duties required in the third Commandement The vices repugnant The right use of Oathes What persons may lawfully take an Oath The speciall abuses of an Oath How Gods Name is taken in vaine in regard of his Properties How in respect of his Works How in respect of his Word Of the helpes hindrances The reason annexed to the third Commandement The fourth Commandement The meaning of the fourth Commandement What need there is of one day in seven to serve God That the Sabbath day is not etremoniall Of the change of the seventh day to the first and the reasons of it The time of the Sabbath and when it beginneth What is meant by the word Remember Of the Preparation of the Sabbath The parts of the fourth Commandement What Workes ought to be declined What rest required in the fourth Commandement The speciall breaches opposite to an holy rest To whom this Commandement is chiefly directed The second part of this Commandement which is the sanctifying of the Rest. The Exercises and Duties required on the Sabbath Prayer with the Congregation Hearing the Word Receiving the Sacrament Private duties of the Sabbath Of the evening preparation The first duties of the morning Of the publick duties of the Sabbath What is to be done after the publick Ministery Sins to be condemned in respect of the second part of this Commandement Helps and hinderances to the keeping of this Commandement Of the Reasons inforcing obedience to this Commandement 1. Reason 2. Reason 3. Reason Fourth reason The second Table The summe of the second Table The generalls to be observed in this Table Division of the second Table The fift Commandement The meaning and scope of the fift Commandement The duty of Equalls What are Superiours Who are Inferiours What it is to honour Duties of Superiours The divers sorts of Superiors The duties of aged persons Duties of the younger unto them Superiors in knowledge Superiors in Authority Duties of Inferiors to those that are in Authority Duties of Superiours in authority Kinds of Superiors in Authority Superiors in the Family and their duties Inferiors in the Family and their duties Duties of Husbands wives Duties of the Husband The duties of the wife Duties of Parents Sins of Parents Duties of children towards their Parents Duties of Masters towards their Servants Duties of servants towards their Masters Publick Superiours and their duties The sorts of publick Superiours Superiours in the Church their duties The peoples duty to their Ministers Superiours in the Common-wealth The Magistrates duty in civill affaires The duties of Subjects towards their Magistrates Of the helps and meanes inabling us to keep this fift Commandement Hindrances to these duties here commanded Of the reason annexed to the fift Commandement Of the promise of long life how performed The sixth Commandement The summe meaning of the sixth Commandement The Negative part The Affirmative part The duties respecting our persons Duties respecting our souls The contrary vices forbidden Duties respecting our bodies The contrary vices forbidden Duties respecting the time of our departure Duties respecting our Neighbour while he liveth Inward duties respecting our affections Duties respecting the preservation of peace Evill passions opposite to these duties Outward duties respecting the soules of our neighbours The contrary vices to the former duties Duties respecting the whole person of our Neighbours Gestures Duties required in words The opposite vices The use Duties required in our deeds The contrary vices to the former duties How wee doe indirectly endanger our neigbours life How wee doe directly take away our neighbours life Chance-medly and how proved to be a sinne Of Man-slaughter Of Duels Reasons perswading to the detestation of this sin Duties to be performed to our Neighbor after his death Duties respecting beasts Of punishments due to the breakers of this Commandement Means furthering us in the obedience of this Commandement Hindrances of our obedience to this Commandement The seventh Commandement The meaning and scope of the seventh Commandement Of inward impurity and the branches of it Abuse of Apparell Of the abuse of meat drink Wanton Gestures Chastity in the eyes c. Wanton Speeches Chastity in the tongue eares Stage-Playes Breach of the seventh Commandement in respect of action Of Stewes and the unlawfulnesse of them Of Rape Incest Fornication Adultery Polygamy What is required in the entrance into Marriage The contrary abuses What is required in the holy use of Marriage Vnlawfull Separation The punishments of the breach of this Commandement Helps means of keeping this Commandement Hindrances of obedience The eighth Commandement The end of the eighth Commandement The occnsion of this Commandement Of Theft The parts of this eighth Commandement Generall duties commanded Opposite vices Speciall duties here required Arguments disswading from the love of money and earthly things Selfe-contentednesse Motives perswading to selfe-contentednesse Lawfull measuring of our appetite Affected poverty Covetousnesse Ambition Carking care Carelesnesse Solicitous and distracting cares What required to just getting Lawfull Calling labour in it Extraordinary getting What is opposite to a lawfull Calling Vnjust getting out of contract Theft Domesticall theft Theft committed out of the family Sacriledge Theft of persons Rapine Oppression Accessaries to theft Acquisition by lawfull Contract Acquisition by liberall alienation Acquisition by illiberall alienation Merchandise Of Selling. Vices and corruptions in selling Of buying and what is required unto it Of pawning and what is required unto it Of Location and letting Of conduction and hiring Of Vsury Of
lost by Adams fall and is contrary to originall sin Wherein standeth that integrity of nature In the whole perfections of vertues appearing in the five faculties as 1. In the understanding true wisdome and heavenly knowledge of Gods will and works 2. In memory all holy remembrance of things we ought 3. In will all cheerfulnesse to obey Gods command 4. All moderation and sanctity of affections 5. All integrity of Conscience Is any part of Gods Image in the body No but as originall sin in our corrupt estate so in the state of integrity these vertues shine and are executed by the body But is not man the Image of God in respect of the essentiall faculties of the soul his mind and will and in the immortatality thereof Not in this strict and proper acception of Gods Image whereof now we speak for the essentiall faculties of the soul are not lost by Adams fall and the immortality remaineth still What is the larger acception of Gods Image When it is taken for that dignity and excellency given unto man in his creation which is partly inward and partly outward Wherein doth his inward excellency consist Both in his substance and in his qualities Wherein standeth the excellency of his substance In that he only of all the creatures of the visible world hath a reasonable and immortall soul given unto him as hath been declared and in respect of this spirituall nature resembleth God who is a Spirit What is the excellency of man consisting in qualities Knowledge and wisdome in the understanding Psal. 51. 6. Col. 3. 10. Righteousnesse and holinesse in the free-will Eph. 4. 24. 1 Pet. 1. 15 16. and herein as hath been shewed did man especially resemble his Maker Wherein standeth the excellency of the understanding In knowledge of all duties either concering God his neighbour or himself unto which knowledge may be referred Wisdome to use knowledge to discern when where and how every thing should be done Conscience to accuse or excuse as his doings should be good or evil Memory to retain Providence to foresee what is good to doe it what is evill to avoid it Reason to discusse of the lawfulnesse or unlawfulnesse of every particular action of a mans own self hitherto refer the knowledge of the natures of the creatures whereby he was able to name them according to their nature VVherein standeth the excellency of mans will In holinesse as hath been said and righteousnesse or uprightnesse of desires and affections holinesse comprehending all the vertues of the first and justice or righteousnesse containing all the vertues of the second Table imprinted in the soul of man at his Creation VVhat were the outward gifts wherein mans excellency did consist God gave him a body answerable to his soul endued with beauty strength immortality and all gifts serving to happinesse 1 Cor. 11. 7. God set such a grace and majesty in the person especially in the face of man as all the creatures could not look upon without fear and trembling as appeareth when they all came before man to receive their names God gave him dominion and rule over all creatures of the world which were made to serve him being by this excellent Creation made and adopted to be as it were the son and heir of God who is the absolute Lord over all Psal. 8. 6 7. Gen. 1. 26. 28. of which dominion the authority to name them was a sign Gen. 2. 19. 20. What are the ends and uses of the making of man according to Gods Image That God who is in himself invisible and incomprehensible might in some measure be known of man as a picture or image sheweth the person whom it representeth To move man to love God that hath so gloriously made him like himself That men between themselves might love one another as like doth like How many of mankind did God create at the first Only one man Adam Gen. 2. 7. Out of him and for him one woman Evah Gen. 2. 21 22. Mal. 2. 15. so made he them male and female Gen. 1. 27. 5. 2. How doth God say Gen. 2. 18. It is not good for man to be alone did he make any thing that was not good God forbid by good it is not meant that which is set against sin or vice but in saying it is not good for man to be alone he meaneth it is not so convenient and comfortable What learn you from hence How foully they have been deceived that upon the words of the Apostle 1 Cor. 7. 1. It is not good for man to touch a woman have gathered that mariage is little better then whoredome Considering that as here so there by good is meant only that which is convenient and commodious That man is naturally desirous of the society of woman and therefore that Munkeries Nunneries and Hermitages are unnaturall and consequently ungodly What is meant by these words in the same place Gen. 2. 18. as before him That she should be like unto him and of the same form for the perfection of nature and gifts inward and outward What is the end why she was made To be a help unto man Wherein First in the things of this life by continuall society 1 Pet. 3. 7. Secondly in this life for generation Gen. 1. 28. Thirdly in the things of the life to come even as they which are heirs together of the grace of life And now a fourth use is added to be a remedy against sin which was not from the beginning 1 Cor. 7. 9. What reason is there brought to prove that God was to make a woman an help unto man Either he must have an help or companion but there is none fit among the creatures therefore I must create one the first proposition being evident the second is proved by Gods own testimony and Adams experience who having given names to all the creatures truly and according to their natures yet found none fit for his company Gen. 1. 20. What learn you from thence that the Lord would have Adam see whether there were a helper amongst the other creatures which he knew well to be unfit To teach us that ere we enter into mariage we should have a feeling of our own infirmity and need of a wife whereby that benefit may become more sweet and we more thankfull unto God which if it be true in a man it ought to be much more in a woman which is weaker and much more insufficient then he What else That it is a perverse thing to love any creature so well as mankind against those men that make more of their Horses and Hounds then of their wives and against those women which make more of a Monky or of a Parrat or of a Spaniel then of their husbands VVhat note you of that that when Adam was asleep his wife was made That the Lord is the giver of the wife without our care and that besides our prayers to God for one the care is to be laid
have no other Gods before him that is in the secret of our heart whereof he alone taketh notice So in the second by the words Make Bow Worship he forbiddeth any outward service of Religion to any other Wherefore must God be worshipped both by our bodies and our soules Because he is the Lord and Maker of them both 1. Cor. 6. 20. What gather you from hence That such as dare to present their bodies to a Masse or to any other grosse Idolatry and say that they keep their hearts to God are here convicted of falsehood and hypocrisie So much of the second Commandement in generall what are the particular branches of it There is here first required that all solemne religious Worship should be given to the true God and secondly that it be given to him alone and not communicated to anything which is not God So that the summe of the first part is Thou shalt worship the Lord thy God and him onely shalt thou serve Matth. 4. 10. How are we to worship the Lord our God By those meanes onely which himselfe approveth in his Word according to the saying of Moses Doe that which I command thee and doe no more Deut. 4. 2. 12. 32. What is here required First that we give unto God that Worship which hee himselfe hath prescribed in his Word Secondly that we give him that alone without addition or alteration What is forbidden First the neglect of Gods Worship or any of his Ordinances when we contemne or despise or leave undone that service which hee hath commanded us to performe unto him Secondly the adding any thing unto or taking any thing from the pure Worship when we serve him by any other meanes then that which he himselfe hath commanded What are we to consider in the pure worship of God which he hath prescribed in his Word 1. The parts of it 2. The right manner of using of it What be the parts of it They are partly such as we give unto God and partly such as God giveth unto us What is required of us touching these kinds 1. That we use these things that God hath given us to that end that God hath given them for 2. That neither in giving to God nor taking from him we devise any thing of our owne to serve him withall What are the things God giveth us to serve him by His Creatures in the first place and his Word Sacraments Ministery Discipline and Censures of the Church which we must use according as they are instituted of God What duties are here required Our presence at the exercise of Religion the preaching hearing and reading of the Word of God together with meditation conference and all other means of increasing our knowledge therein the administring and receiving of the Sacraments c. Acts 2. 42. How doe you worship God in these In the Creatures by beholding his glory in them in his VVord by diligent hearing of it and carefull beleeving and practising of it in his Sacraments by receiving them duely in the Ministery and Censures by submitting our selves to them VVhat are the things that we give unto God They are either more or lesse ordinary VVhat are the more ordinary 1. To pray to God both publickly and privately 2. To praise God both alone and with others Are these duties required of all Christians Yea every true Christian must offer this Sacrifice to the Lord every day For in all ages and at all times it hath been the practise of Gods Saints to offer unto God the Sacrifice of Prayer and Praise as we may see by the practise of Daniel and Peter who went up at noone to pray Acts 10. 9. and Isaac who went out at Eventide to pray in the Fields Gen. 24. 63. What are the parts of Prayer Three 1. Confession which is the Sacrifice of a broken Heart and wounded Soule 2. Petition for such things as we lack 3. Thanksgiving for such things as we have received What are the things lesse ordinary 1. Fasts publicke or private Joel 2. 12 15. 2. Solemne Thanksgiving for speciall Blessings Psal. 50. 14. whereunto Feasting also is joyned when speciall occasion of joy is given us 3. Making and performing holy Vowes unto God What is Fasting And abstinence for a time from all the commodities and pleasures of this life so farre as comelinesse and necessity will suffer to make us more apt to Prayer and more able to serve God What is a Vow A solemne promise made unto God of some things that are in our power to performe which we do to declare out thankfulnesse to strengthen our faith and to further us in doing of good duties wherein we are backward our abstaining from some evill whereunto we finde our selves especially inclined So much of the parts of Gods solemne Worship What is required to the right manner of using of the same Our carefull sincere and diligent behaviour in all his Service that every thing may be done as he hath appointed and no otherwise What are the things required hereunto They are partly inward partly outward the former whereof concerne the Substance the latter the Circumstance of Gods worship What are the inward As all the powers of the soule are charged to joyne together by the first and great Commandement in the entertaining and loving so by this in performing all acts of solemne worship to the true God therefore herein there must bee a concurrence as well of the understanding that we have knowledge of the particular service which wee doe Romans 14. 5. 1 Cor. 14. 14 15. as of the will and affection that we may worship God in Spirit and in Truth Joh. 4. 22. What things are requisite to the performance of this Three 1. A diligent Preparation and advisednesse before we come to any holy exercise 2. A right disposition of the minde in the action of it selfe 3. A comfortable departure upon the sensible feeling of the fruit thereof What is required in the Preparation before the Action That wee bethinke our selves before-hand about what things wee come and dispatch our selves of all the things that hinder us in the service of God which sith we must doe in things otherwise lawfull much more in things unlawfull What is further to be observed herein That every Preparation be answerable to the exercise whereunto wee are called as in the parts of Prayer for example 1. In Confession we must have a true feeling of our former sinnes 2. In Petition we must have the like sense of our wants and bethink our selves what need we have of the things we aske and strive against our staggering and doubting of Gods promises 3. In Thanksgiving we must call to minde at least Gods benefits bestowed upon us and consider the greatnesse of them And so in all other Services of God VVhat Disposition of the minde is required in the Action 1. A reverent diligent and earnest attentivenesse to the thing withall the
of the second Commandement What is the third Thou shalt not take the Name of the Lord thy God in vaine For the Lord will not hold him guiltlesse that taketh his Name in vaine Exod. 20. 7. What is contained in these words 1. The Commandement 2. The Reason What is the summe of the Commandement That we impeach not but by all meanes advance the glorious Name of God in all things whereby he maketh himselfe knowne to men Psal. 29. 2. and carefully endeavour in our whole life to bring some honour to God Mat. 5. 16. What doe you observe herein The high honour that God sheweth unto us who being able without us to maintaine his owne Name and glory either by himselfe or by his Angels hath notwithstanding committed the maintenance thereof unto us which should teach us to be very chairy of it and carefull to discharge our duty faithfully in walking worthy of this honour and defence of his Name which he vouchsafeth us What is the meaning of those words Thou shalt not take Thou shalt not take up upon thy lips or mouth as this phrase is opened in Psal. 16. 4. and 50. 16. that is not speake use or mention for the tongue is here specially bound to the good abearing Why was it needfull to have a speciall Commandement for the direction of the tongue in Gods service Because it is an untamed evill and unbridled Iam. 3. 8. and therefore a whole Commandement cannot be imployed amisse for the direction of it in the use of the Name of God And seeing in the second Table there is a Commandement tending almost wholly to restraine the abuses of our tongues towards our neighbours there is much more need of a Precept both for direction and restraint of it in the matters concerning God and his most glorious Name What are we to understand by the Name of God The speech is taken from the manner of men who are knowne by their Names to signifie God himselfe both in his Essence and Majesty Isa. 26. 8. Exod. 3. 13 14. 34. 5 6 7. And in all things whereby he hath made himselfe knowne unto us as he is holy 1. Titles and proper names as Iehovah Elohim Iesus 2. Properties and Attributes as Love Wisdome Power Iustice Exod. 33. 18 19. 34. 5 6 7. 14. 3. Works and Actions Psal. 8. 1 9. 14. 5 10. 4. Word both Law and Gospell Psalme 138. 2. Deut. 18. 19. 22. 32. 3. Acts 9. 15. Whence the Law of Christ Esa. 42. 4. is expounded to be his name Matth. 12. 21. 5. Sacraments Matth. 28. 18 19. Acts 2. 38. 6. Censures 1 Cor. 5. 4 5. Matth. 18. 20 7. Prayer Gen. 4. 26. 8. The whole worship of God with all the Ordinances pertaining thereto and whatsoever he honoured reverenced and glorified Deut. 5 Mal. 1. 11 12. Mich. 4. 5. Acts 21. 13. What is meant by this word in vaine All abuse of them and all rash negligent and carelesse dealing therein where mentioning the smaller fault he declareth the hainousnes of the greater For if the taking of his name in vaine only be a sinne how hainous a sin is it when it is blasphemed or used for confirmation of a lye What is then forbidden in the Commandement Every wrong offered to the glory of God and doing of ought that may any way reproach the Lord to cause him to be lesse esteemed Mal. 1. 6. 12. All unreverent and unholy use of his name and prophaning of his Titles Properties Actions and Ordinances either by mouth or by action Lev. 21. 32. What are the parts of the Prohibition Two 1. The mentioning or using of Gods name in word or in deed when it should not be used and when there is no just cause so to doe 2. The using of it amisse and abusing it when duty bindeth us to use it with feare and holinesse What is required in this command 1. That we sanctifie Gods Name as it is holy and reverend Matth. 6. 9. Psal. 111. 9. and labour by all we can to lift it up that others may be moved by us more to love serve and honour him 2. That we use the things aforesaid with all reverence and circumspection to such uses as they are appointed unto by God In a word that we have a carefull and a heedy watch to all things that may advance Gods glory and use all sincere and diligent behaviour therein What is that wherein this our carefulnesse is required 1. A diligent preparation and advisednesse before we meddle with any of these holy things that we bethinke our selves before hand what we are to doe and consider both of the cause that should move us to speake of them and of the reverent manner of using them 2. A reverent disposition in the action it selfe that wee use earnest attentivenesse therein and seriously thinke how powerfull God is to punish the taking of his name amisse as also how able and ready to blesse them who shall reverently and holily behave themselves in the right use thereof for which cause we are to remember that the Name of God is fearefull as it is written Psal. 99. 3. Deut. 28. 58. Declare now what particular duties are contained in this Commandement 1. The honouring of God and his Religion by our holy conversation Mat. 5. 16. Tit. 2. 10. The contrary whereof is profession joyned with hypocrisie Tit. 1. 16. Mat. 15. 7 8 9. prophanenesse and an evill life whereby the Name of God and profession of Religion is dishonoured Rom. 2. 24. 2. Confession of Christ unto suffering yea martyrdome if cause be Rev. 2. 13. the contrary whereof is shrinking in case of perill and denying God the honor of our suffering for him Mat. 10. 33. 3. Honourable and reverent mention of God and his Titles Properties Attributes Works Word and Ordinances Psal. 19. 1 2. 71. 15. Prov. 31. 26. What vices are repugnant to this An unreverent mention or an unadvised sudden and causelesse speaking of any of these and all abusing of the Names and Titles of God How is that done 1. By saying in our common talke O Lord O God O Jesus c. or in wondring wise good God good Lord c. in matters of light and no moment and for such foolish admirations and taking Gods Name lightly upon every occasion is here condemned 2. By idle wishes 3. By imprecations and cursings Gen. 16. 5. 2 Sam. 16. 8 9. 4. By Blaspheming 5. By the abuse of Oathes Jam. 5. 12. Is there any true use of Oathes Yes in matters of importance that cannot be decided but by an Oath it is good and lawfull to sweare by the Name of God and a duty specially commanded Deut. 6. 13. and 10. 20. so that it be done truly advisedly and rightly for so is the Commandement Jer. 4 2. Thou shalt sweare in righteousnesse How are we to sweare in truth Affirming what we know to be
example for their imitation Titus 2. 7. and that they so carry themselves as that they may be worthy of the honour that is given them Eph. 6. 4. 9. What are the contrary vices Want of love failing in Prayer and in giving good example dishonouring their places by unseemly and indiscreet carriage Tit. 2. 15. 1 Sam. 2. 23. How many sorts of Superiours are there Two Without Authority and with Authority Who are Superiours without Authority Such as God hath by age onely or by some supereminent gifts lifted above others whether they be of the body as strength and beauty or of the minde as wit and learning which are most to bee honoured or of outward state and wealth 1 Sam. 25. 8. and Nobility in which respect although brethren be equall yet by age the elder is superiour to the younger and the man in regard of Sex is above the woman and he that is skilfull before him that hath no skill Who are inferiour to such They who are younger and of meaner gifts whether of nature or of grace or of such as are gotten by exercise What is our duty towards such Superiours To acknowledge the things wherein God hath preferred them before us and to respect and regard them according to their graces and gifts What is the duty of them that are Superiours in years They are by grave wise and godly carriage of themselves to procure reverence unto themselves on the one side avoiding lightnesse and variablenesse on the other too much severenesse and austerity What are the duties to be performed towards Aged persons To rise up before the hoary head and honour the person of the aged Lev. 19. 32. to give them the way c. in regard their age is honourable yet men that have a place of pre-eminency given them of the Lord may keep their places What is the contrary sin forbidden Despising or disregarding of the Aged What is the duty of such as are Superiours in knowledge and other graces To use their skill and other graces so as others may be benefited by them 1 Pet. 4. 10. What is our duty towards them To give them the due approbation to wait for their words and give eare unto their speeches Job 32. 11. 16. as being wiser then our selves to profit by their gifts and to make our benefit of their good graces so far as our calling will suffer What is the contrary sin Not acknowledging nor reverencing nor imitating the graces of their Superiors Who are the Superiors with Authority Such as by speciall Office and Calling have charge over others What are the Inferiors Such as be committed unto their charge What generall duty is there between the Superiors and Inferiors of this sort To pray more especially one for another 1 Tim. 2. 1. Psal. 20. Psal. 21. Gen. 24. 12. Psal. 3. 8. and 25. 22. 28. 0. What is required of the Inferiors Besides thankfulnesse fidelity Tit. 2. 10. there is specially required subjection and obedience Rom. 13. 1. What is Subjection An humble and a ready mind to submit our selves to their Government who are set over them in acknowledging the necessity of their power in governing them Rom. 13. 1. Tit. 3. 1. 1 Tim. 6. 1. What is Obedience A voluntary and hearty doing of that which the Superiors command Eph. 6. 1. 5 6 7. Col. 3. 20. Heb. 13. 7. or patient suffering that they shall inflict upon them albeit it should be either without just cause or somewhat more excessively then the cause requireth Heb. 12. 9 10. 1 Pet. 2. 19 20. Is there no restraint of this obedience None saving that which we owe unto God in regard whereof our obedience to them must be in the Lord that is only in lawfull things otherwise we are in reverence to refuse and alleadge our duty unto God for a warrant Rom. 1. 30. Eph. 5. 24. 6. 1. 1 Sam 22. 17. Judg. 8. 6. 8 9. What contrary sinnes are here condemned Disobedience and neglect of humble submission to our Superiours commandements and corrections Rom. 1. 30. Iudg. 8. 6. 8 9. What is the duty of Superiours in Authority towards their Inferiours To protect and support such as are committed unto them Epes 5. 23. Rom. 13. 4. To provide good things for the body and the soule Matth. 7. 9 10. To command things that are good and profitable for the Inferiours governing them prudently and after an holy manner not as Tyrants but as those that have a Governour above them to whom they shall give an account Ephes. 6. 9. and as those who rule over such as have a title unto and shall be partakers of the same glory which themselves look for 1 Pet. 3. 7. In what things doth this government consist In two Direction and recompence of Reward Wherein consisteth Direction In Word and in Deed. VVhat must be done by word They must instruct and command them in the things which pertain to God and to their speciall callings Eph. 6. 4. Gen. 18 19. Must every Superiour in authority bee carefull for the instruction of those that be under him in the things of God Yes verily and herein God hath declared his singular care of the everlasting good of men who hath therefore commended the care of Religion to so many to the end they might be so much the more assuredly kept in the feare of God VVhat is direction by Deed Good example whereby in their life conversation and experience they are to goe before their Inferiours that thereby they may be provoked to follow them VVhat is Recompence It is either a cheerefull reward for well-doing or a just chastisement for evill both which should bee answerable in proportion to the deed done VVhat is the sinne contrary hereunto Abuse of this Authority through too much lenity 1 Sam. 2. 23. or severity Eph. 6. 4. 9. How many kinds of Superiours are there with Authority Two private and publick and consequently so many inferiors Who are private Superiors and Inferiors They are either in the Family or in the Schooles What is the duty of Superiors in the Family 1. To provide for the Houshold the things belonging to their soule by a familiar chatechising and examination and to goe before them in prayer accordingly the Housholder being therein to be the mouth of his Family 2. To provide the necessaries belonging to this present life as food and raiment both sufficient and agreeable to every ones place and estate Gen. 18. 6 7 8. Prov. 27. 23 24 25. 31. 15. 1 Tim. 5. 8. with convenient government What is the duty of Inferiors in a Family To submit themselves to the order of the House and according to their places and gifts to performe that which is commanded by the Governors thereof for the good of the Houshold Gen. 39. 2 3 4. What are the differences of Superiors and Inferiors in a Family They are either naturall as Husband and Wife
or else in the body it selfe How in those things that belong to the body In the abuse either of apparell or of meat and drinke How is this Commandement broken in the abuse of apparell and the ornaments of the body 1. By excesse when it is above our estate or ability Mat. 11. 8. Isa. 3. 16. 2. By lightnesse when it is wanton and lascivious And hence some apparell is called by the Holy Ghost whorish Prov. 7. 10. which is a great occasion of lust and uncleannesse 3. By immodesty and wearing of such attire as doth disfigure the body 4. New-fanglednesse when it is not according to the custome of the Country City or Towne where we dwell 2 Sam. 13. 18. 5. When it is otherwise then belongeth to the sexe As if a man put on womans apparell or a woman a mans which is abominable to God Deut. 22. 5. What are the Reasons hereof 1. God would have every sexe here maintained that the man should not become effeminate nor the woman mannish 2. To avoid a most notorious occasion of shamelesse and namelesse sin For if a man may be inflamed with a wanton Picture painted much more with a lively Image and portraiture of the sexe 3. It is a dishonour for a man to belye his sexe and to spoile himselfe of the dignity God hath given him and presumption for a woman to desire the reputation of a better sexe then God hath set her herein May not women in their apparell submit themselves to please their Husbands They must seeke to please them by lawfull meanes and therefore by clothing themselves in decent apparell with sobriety and for their successe to put their trust in God who is able by modesty in apparell without any such indirect meanes to maintaine their Husbands love towards them 1 Pet. 3. 5. What Apparell are we then to use Such as commeth under the rule of the Apostle namely such as may witnesse our godlinesse and modesty 1 Tim. 2. 9. Tit. 2. 3. And therefore although some exceeding this measure say they doe it not to allure any yet if others be allured by it it is a sin in them although not so grievous great as in the other who propound to themselves by their wanton apparell to allure How is this Commandement broken in the abuse of meat and drinke Either in regard of the quality or of the quantity thereof How in regard of the quality 1. When we seeke after too much daintinesse Deut. 14. 21. Luke 16. 19. 2. When we seeke such kind of meat and drinke which provoke this sin How in regard of the quantity By excesse and intemperance in diet when we feed to fulnesse and give our selves to surfeiting and drunkennesse Ezek. 15. 49. What be the contrary duties here commanded 1. Temperance in using a sober and moderate diet Eccles. 10. 16. according to our ability and the use of the Countrey where we be 2. Convenient abstinence 1 Cor. 9. 27. So much of the breach of this Commandement in the abuse of those things which belong to the body Wherin consisteth the abuse of the body it self Partly in the gestures and carriage of the body partly in speech and words partly in act or deed How is the wantonnesse of the heart manifested by the countenance gesture and carriage of the body 1. By impudency or lightnesse in countenance gesture or behaviour Prov. 6. 13. 7. 10 c. 2. By wanton looks when the eye which is the seat of Adultery or of Chastity is suffered to wander without regard and either giveth occasion to others to commit Adultery or is so fixed to behold the beauty of another or else lascivious and wicked Pictures wherein many set their delight and with the like things wherewith the heart is inflamed to lust and allured to filthines therby 2 Pet. 2. 14. Mat. 5. 28. Gen. 39. 7. Iob 31. 1. Eze. 23. 14. 3. By uncovering of the nakednesse of the breasts and other parts of the body for the allurement of others whereunto may be referred the Apostles Commandement for women to be uncovered 1 Cor. 11. 6. And the example of Rebekah who for modesty put a vaile upon her face Gen. 24. 65. not as many doe now adayes for other by respects 4. By painting the face and counterfeiting the complection as wicked Jesabell did who was afterwards by the just judgement of God eaten up of dogs 5. By mincing and tinkling with the feet by wanton dancing of men and women together which is a great inticement to this lust and all other lascivious motions Isa. 3. 16. Marke 6. 22. 6. By dalliance and abuse of any part of the body to the provocation of others unto lust or suffering them to wander in wantonnesse What be the contrary vertues here commanded Chastity in the eyes countenance and all the parts of the body modesty and gravity in behaviour Tit. 2. 3. that we make a covenant with our eyes Job 31. 1. and pray that the I ord would turne them away from seeing vanity Psal. 119. 37. Finally that we so carry and direct all the members of the body as that they be not weapons of uncleannes Rom. 6. 13. 14. 19. How is this Commandement broken by evill words 1. By vaine and wanton speeches corrupt and rotten communication whereby not only the speakers heart but also the hearts of the hearers are inflamed Eph. 4. 29. 5. 3 4. 1 Cor. 15. 33. 2. By giving care to filthy words and taking delight in hearing unhonest things although for our credit we will not speake them 1 Cor. 15. 33. 3. By making of love Epistles amorous Books lewde Songs and Ballads and such like 4. By reading or hearing wanton Poems naughty Songs and bad Books and much more by learning of them whereby the memory is cloyed and so better things kept forth VVhat is contrary to this Chastity in tongue and eares speech savouring of sobriety and grace 1 Thes. 5. 23. modest and chaste talke where we are to follow the example of the Holy Ghost who speaking by necessity of matters unseemly to be spoken plainly of useth chaste speech as he knew her he covered his feet c. Judg. 3. 24. 1 Sam. 1. 19. VVhat say you here to Interludes and Stage-Playes They offend against many branches of this Commandement together both in the abuse of apparell tongue eyes countenance gestures and all parts almost of the body For besides the wantonnesse therein used both in attire speech and action the man putteth on the apparell of the woman which is forbidden as a thing abominable Deut 22. 5. much filthinesse is presented to the beholders and foolish talking and jesting which are not convenient Lastly Fornication and all uncleannesse which ought not to be once named amongst Christians is made a spectacle of joy and laughter Eph. 5. 3 4. Therefore they that goe to see such sights and heare such words shew their neglect of Christian
as our callings and meanes will suffer to preserve his goods and as occasion serveth helpe to encrease them by all lawfull courses Eph. 4. 28. and honest dealing Tit. 2. 10. What is the end of this Commandement It is divers First in respect of God that the goods which he hath bestowed on us should be conserved and imploied to those uses for which he hath intrusted them unto us and principally to the setting forth of his glory who gave them Secondly in respect of the Church for whatsoever is given unto any member thereof whether it be either spirituall or externall good it is given for the common benefit of the whole body And therefore he that taketh away the goods of any member or refuseth to imploy for the common profit what he hath hee neglecteth this communion and consequently sinneth against this Commandement Thirdly in respect of the Common-wealth for the preservation whereof justice is required in giving unto every one that which is his owne which being neglected great Kingdomes are great Theeveries Lastly in respect of every singular person that every man may freely and quietly enjoy those his goods which God hath given him What was the occasion of this Commandement It was that covetousnesse which naturally adhereth unto us whereof it commeth to passe that we are not contented with our estate means but lust and long after other mens and use all our endeavours to compasse them whether it be by right or wrong And from hence arise injuries oppressions thefts and robberies By which meanes what is gotten doth naturally more delight and please us then that we get in our lawfull callings Prov. 9. 17. 20. 17. What are the words of this eighth Commandement Thou shalt not steale Exod. 20. 15. What is here forbidden Theft in all the kindes thereof What is theft It is the fraudulent imbezeling or taking away of those goods which belong to another man without the knowledge or against the will of the owner or the unjust detaining of it from him when wee know that in right it belongeth unto him What things are chiefely to be here considered Two First the Objects about which it is chiefely exercised and secondly the Vertues and Vices commanded and forbidden What are the Objects Our owne and our neighbours goods or as they commonly speake meum tuum mine and thine For whereas he forbiddeth theft and commandeth beneficence he implieth and requireth that there should bee distinct proprieties and possessions for otherwise there could bee no theft nor exercise of bounty and beneficence for a man cannot steale but that which is anothers nor give but that which is his owne What are the Vertues commanded and the Vices forbidden in this Commandement The Apostle hath comprised all in a briefe summe Eph 4. 28. Let him that stole steale no more but rather let him labour working with his hands the thing which is good that hee may have to give to him that needeth Of which the Apostle propoundeth himselfe for an example Acts 20. 33 34 35. What then are the parts of this Commandement Two First the negative forbidding all Theft Secondly the affirmative injoyning the just getting and the just and liberal use of our goods What understand you by Stealing or Theft All vices of the same nature and kinde whereby we any wayes hinder or hurt our selves or our neighbours in our goods And as Theft it selfe is here forbidden so also the cause and root of it which is covetousnesse together with the meanes and signes of it and the procuring of it in others As also the contrary vertues hereuuto are required How must we proceed in handling of them From the generalls to the more speciall What degrees are there of the generall duties They are three First to abstaine from all injuries and injustice whereby we hurt or hinder our selves or our neighbour in our owne or his goods Secondly that wee use our best endeavour to preserve by all lawfull meanes both our owne and his Thirdly that we chearfully communicate our goods to the relieving of our neighbours necessities What are the vices opposite hereunto They are three First injuriously to hurt or hinder our selves or neighbours in our goods Secondly to be wanting in any meanes whereby they may bee justly preserved Thirdly to bee wanting to our neighbours in relieving them when their necessities require our helpe for we are not absolute owners of the things which we possesse but Gods Stewards who are enjoyned to imploy his Talents to such uses as he requireth and particularly to the benefit of our fellow-servants Luke 16. 2. Matth. 25. 14 15 19. Luke 19. 13. What is the second generall duty respecting our owne and our neighbours goods That we use our best endeavour to preserve them First our owne For though wee may not set our hearts upon them Psalme 62. 10. yet seeing they are Gods gifts and are to bee imployed for his glory and our owne and neighbours good if we should wilfully or negligently suffer them to perish we should be worse then the unprofitable servant who kept the Talent committed unto him though hee did not increase it Matth. 25. 25. Secondly we must doe our best to conserve our neighbours goods seeing they have not by chance come unto them but by the wise disposing of Gods Providence whose wise dispensation wee resist if by our best endeavour we doe not preserve them for their use And to this end that Law concerning our neighbours Cattell tendeth Deut. 22. 1 2 3. Exod. 23. 4 5. What are the speciall duties here required They are of two sorts the first respect the just getting and possessing the other the right using and imploying of our goods What are the duties which are referred to the former They are either internall or externall What are the internall They are chiefely foure First little or no love and desire of money Secondly selfe-contentednesse Thirdly a lawfull measure of our appetite or moderate concupiscence and desires Fourthly lawfull providence without carking care or a laudable study and endeavour in getting of goods What doe you meane by little or no love of money When wee done not set our hearts upon riches and worldly wealth Psalme 62. 10. But first seek Gods Kingdome and righteousnesse Matth. 6. 33. What is opposite hereunto Love of money that is when wee set our hearts upon riches and worldly things which should be devoted unto and fixed upon God By what Arguments may we be disswaded from this vice By divers especially these that follow First because it is a foolish vice seeing riches to those that immoderately love them are not onely vaine but also hurtfull and pernicious Hab. 2. 6. 1 Tim. 6. 9. Secondly because it is unseemly for we are Pilgrims in this world and Citizens of Heaven and therefore we should not set our hearts and affections on earthly but on heaveuly things Phil. 3. 20. Col. 3. 1 2. Thirdly
another or one colour for another presuming on the ignorance of the buyer How in respect of the Quality When as he deceitfully selleth old for new that which is corrupt and sophisticated for that which is pure and simple and bad for good To which end he useth many arts and false lights and shewing course and bad wares to commend those for the best which he sheweth after though they be but a little better How in respect of the Quantity When as he detracteth from the just and equal proportion by using false weights and measures not agreeable to the Standard using lesse and lighter when they sell and larger and heavier when they buy which God forbiddeth as abominable Lev. 29. 35 36. Deut. 25. 14 15. Prov. 11. 1. 20. 10. 23. Hos. 12. 7. Amos 8. 5 6 Mic. 6. 10 11. You have spoken of Selling Now what is that alienation which is by buying Buying is a Contract whereby money or a just price is alienated and parted with for wares of proportionable worth What is required in buying Things answerable to those before spoken of in selling and respect first the person buying secondly the thing bought thirdly the price given and fourthly the manner of buying What is required in respect of the person buying That hee buy onely of him whom hee thinketh to bee the right owner of the thing sold for he that buyeth knowne stolne goods communicateth in the Theft What in respect of the thing That hee buy that onely which he knoweth may be lawfully bought and sold. How doe men sinne in this respect When as they offer to buy with Simon Magus spirituall gifts and graces or things consecrated to divine worship that they may alienate them from their right use Pardons and Indulgencies sacred Ordination Benefices and the like Secondly they which buy Iustice and much more injustice by Bribery Thirdly they that buy Lyes and false Testimonies to prevent Iustice. What is required of the buyer in respect of the price That according to his knowledge and judgement he give a just equall and proportionable price according to the true value of the things sold and bought especially when he buyeth of the poore who are by present necessity enforced to sell whether it be wares or labour upon which if any take advantage to beat downe the just price they grievously oppresse the poore Amos 8. 6. 2. 6. Mic. 2. 2. 3. What is required of Buyers in respect of the manner That they use all simplicity and upright dealing and shun all injustice and deceit both in their Words and Deeds How in Words First that they doe not offer much under the true value of the wares they buy according to their knowledge and judgement Secondly that they doe not undeservedly dispraise it and without cause to beat down the price yea even when they inwardly like and approve it Prov. 20. 14. How in Deeds When as they doe not pay at all or lesse then the price that was agreed upon and this deceit respecteth either the quality when as they put off in payment base and adulterate money or in quantity when as they passe for payment clipt money Gen. 23. 16. or such as is defective in weight or number And to these private thefts in buying we may adde one that is more publick when as the buyer buyeth up and ingrosseth a whole commodity that having all in his owne hand hee may raise the market and sell at what rate he listeth Hitherto of that illiberall alienation which is for ever what is that which is onely for a time It is called pawning which is a contract whereby the dominion and right of a mans goods is alienated from the owner to another man onely for a time upon some condition agreed upon between the parties which condition being not observed the right of the thing belongeth to the receiver at least so long till it be performed And this pawning is either of moveables and is called properly pawning or of immoveables and is called morgaging What is his duty who layeth a thing to pawne First to provide that the thing pawned bee at least of equall worth to that for which it is pawned Secondly that he redeem it at the appointed time What is his duty that receiveth a pawne First that if the party be poore and the thing pawned necessary to the preservation of life that either he doe not receive it or that hee doe restore it to the owner when his necessity requireth it Deut. 24. 6. 24. 10 11 12 13 14 15 Ex. 22. 26. Secondly that if the borrower be not able to restore it at the appointed time he doe not use extremity nor take advantage upon his necessity to make him forfeit the thing pawned but at the most provide only for his owne indemnity Ezek. 18. 7. 12. 33. 15. So much of the illiberall Alienation of the thing it selfe Now what is the illiberall Alienation only of the use This contract of Alienation concerning only the use is either location and letting which is the alienation of the thing for hire or hiring and conduction which is the alienation of the hire for the use of the thing VVhat is Location or letting It is a contract whereby only the use of a thing and not the interest and dominion is alienated from the owner to another for hire and wages agreed upon and that only for a certaine time And therefore by this contract the same individuall is to be returned VVhat is his duty that letteth 1. That he require an equall and proportionable price for the thing he letteth 2. That he letteth only such things as are usefull to him that hireth them 3. That he doe not exact any recompence for any hurt which happeneth to the thing hired which commeth not by the fault or negligence of him that hireth it Exod. 22. 11. 15. VVhat is Conduction or hiring It is a contract whereby a man getteth the use of a thing for a certaine time for a just price or reward VVhat is his duty that thus hireth any thing First that he use the thing hired onely for that end and purpose to which he hired it Secondly that he use it no worse then if it were his owne Thirdly that he restore it to the owner at the time agreed upon Lastly that he restore whole and sound the thing hired or if through his fault or negligence it have received any hurt that he give to the owner a valuable recompence Exod. 22. 12. What is that we call Usury It is a lending in expectation of certain gaine What doe you thinke of it If you speak of that property which the Scriptures forbid and condemne it is a wicked and unlawfull Contract into which as a common sinke the filth of many other sinnes and unlawfull Contracts doe runne a fruitfull wombe in which many vices and corruptions are bred and by which if we live and dye in it without repentance wee are
excluded out of the Kingdome of heaven Psalme 15. 5. Ezek. 10. 8. 22. 13. But there is much question what this Usury is which the Scripture condemneth Therefore it shall be our wisdome in matters concerning our salvation to take the surest and safest course and that is wholly to forbeare it and not to put our soules which are of more value then the whole world upon nice disputes and subtle distinctions Mark 8. 36. You have spoken of that alienation which is in illiberall Contracts in respect of the things themselves or the use of them Now what is that alienation which is for recompence of care labour and industry These Contracts are either publick or private the private are either in the Common-wealth between the Magistrate and people or in the Church between the Ministers and people What is the Contract between the Magistrate and people That the Magistrates should receive from them their stipends tribute and maintenance and the people from them and by them protection direction and peaceable government What then is the Magistrates duty to the people That he faithfully bestow all his labour and industry his care and diligence that he may in the Lord governe the people committed to his charge and direct correct and protect them for the common good Rom. 13. 4. Psal. 78. 71 72. And if they have their reward and neglect their duty they are guilty of theft and sin against this Commandement Ezek. 34. 2 3. What is the Peoples duties to them That they faithfully pay unto them their tribute and due as an honourable reward of their paines and care Mat. 22. 21. Rom. 13. 7. What is the publick Contract between Ministers and people That the Ministers receiving their portion and maintenance from the people or rather from God himselfe that they feed the people committed to their charge with the bread of life faithfully preaching the Word and administring the Sacraments and shining before them by an holy example and the light of a godly life seeking rather them then theirs 2 Tim. 4. 1 2. 1 Cor. 12. 14. What is his Theft 1. When he receiveth his reward and neglecteth his duty As when he presseth into his Calling uncalled by the window and not by the doore John 10. 1. being neither qualified with gifts nor willing to imploy those he hath for the good of the people 2. When he feedeth himselfe and not the people eating the milke and clothing himselfe with the wooll but neglecting the flocke Ezek. 34. 2 3. Zach. 11. 15. 17. 3. VVhen for gaine he either preacheth false doctrine or concealeth the truth Mich. 3. 11. What is the duty of the people That receiving spirituall things from their Ministers they communicate and impart unto them their carnall things 1 Cor. 9. 10. What is the Peoples Theft VVhen receiving these spirituall things they defraude them of their dues and withhold from them their meanes and maintenance which the Lawes of God and man doe allot unto them The which is not only theft but even sacriledge and the robbing of God himselfe Mat. 3. 8. What is that Alienation which is in private Contracts VVhen as men imploy others to doe their worke upon promise of reward or any wayes to use their gifts and abilities their care industry and labour for a just recompence What is required of such as thus imploy others 1. That they give an equall and proportionable recompence to those whom they thus hire 1 Tim. 5. 18. 2. That they pay it without delay especially to the poore who are not able nor willing to forbeare it Deut. 24. 14 15. Lev. 19. 13. What then is their Theft VVhen either they give not an equall and just recompence or delay to pay it to the poore who are unable to forbeare it Jam. 5. 4. What is the duty of the Mercenary or hireling 1. That he require no more then such wages as is equall and proportionable to his skill care and labour 2. That he doe his worke that hireth him faithfully and diligently You have spoken of such Contracts as respect Alienation and change Now what are those which are of things committed to trust They are either of things committed to others only for safe custody or such as are committed to Feoffees of trust for uses appointed or such as by last will are intrusted to Executors VVhat is the nature of things deposited VVhen neither the dominion and right nor the use of the thing is alienated but only the safe custody is committed to a man What is his duty That hee safely keep that which is committed to his trust and willingly restore it to the owner when he calleth for it VVhat is his Theft First when he converteth the thing committed to his keeping to his own use Secondly when he will not restore it to the owner when he desireth to have it But what if the things deposited bee stolne or become worse If it bee by his default that had the keeping of them hee is to make it good but if by oath he can cleare himselfe of all unfaithfulnesse and negligence the owner and not he must beare the losse Exod. 22. 7 8. What is the duty of Feoduciaries and Executors That they faithfully discharge their trust and doe their will and not their owne who have reposed confidence in them How doe they offend When they faile in their trust and aime more at their owne profit then at the performing of their will who have entrusted them or the faithfull discharge of their duty These are duties which respect things committed to trust what say you of persons thus intrusted Those are Pupills and children in their nonage who being unable to governe direct protect and order themselves are by the Lawes of God and man committed to the care and tuition of others What is the duty of their Tutors and Guardians That they carry themselves towards them faithfully according to the trust reposed in them and like Parents aime chiefly at the good of their Pupils and Wards and not their owne gaine and profit Esth. 2. 7. remembring that they shall one day be called to give an account of these persons committed to their charge and trust and of all the goods belonging unto them So much of just getting goods now in the order propounded we are come to the just possession and retention of them what is required unto this just possession Two things First the keeping of our owne goods Secondly the restitution of that which justly belongeth to others What doth this Commandement require of us in the former respect That we be not wanting to the just preservation not onely of our neighbours but also of our owne goods How prove you this Because our goods are Gods Talents eommitted unto us of which wee must give an account to our great Lord and Master And therefore if through our owne fault and negligence wee suffer them to bee lost or to be taken unjustly
to be honoured 1 Thes. 5. 18. 3. It is a duty of Saints and Angels both here hereafter Luke 2. 13 14. 4. It spreadeth abroad Religion magnifieth and sanctifieth him that is most high and most holy Psalme 145. 1 2 3. Esa. 8. 13. 5. It keeps the heart from swelling and the soule from surfeiting with Gods blessings 6. It fits the heart for further graces and provokes the Lord to fresh mercies What be the speciall signes and markes of one that desires to be thanksfull and unfeignedly to praise God in all things 1. Contentednesse Psalme 4. 11. 2. Cheerfulnes in the use of Gods blessings Deut. 26. 11. Psal. 63. 5. 3. Faithfulnesse in our duties both of our persons and places 4. Readinesse to draw others into the fellowship of Gods praise Psal. 66. 16. 135. 1. 5. Rejoycing in God even in the middest of many crosses Job 1. 6. Fruitfulnesse in good words and works John 15. 8. 7. A conscionable carefulnesse to take all occasions and use all means to seale up our love and set forth Gods glory So much of the principall parts of Invocation Petition and Thanksgiving Are we limited and bound in certaine words how and wherein to pray No verily but we have a prescript rule and perfect patterne of Prayer of all kindes left us in that prayer which our Saviour Christ taught his Disciples and in them all succeeding ages called the Lords Prayer What is the Lords Prayer It is an absolute Prayer in it selfe and a Prayer giving a perfect direction to frame all others prayers by It is thought by some not to be a Prayer but onely a platforme to direct all our Prayers by It is both a prayer which we both may and ought to pray and also a platforme of Prayer whereunto we are to conforme and by which we ought to square all ours and therefore as St. Matthew biddeth us pray after this sort Matth. 6. 9. so St. Luke biddeth us say Our Father c. Luke 11. 2. the one propounding it as the most perfect platforme to be imitated the other as the most excellent forme to be used of all Christians What is the platforme propounded in this Prayer whereunto we ought to looke It teacheth us both the manner how to pray and the matter for which to pray It teacheth us in all our prayers to whom and through whom and for what to pray Also what difference to make of the things we aske and with what affection we are to come unto God in Prayer What are the words of the Lords Prayer They are thus set downe in the 6. of Matth. 9. After this manner therefore pray yee Our Father which art in heaven c. What doe you observe here in generall That Prayer is to be made in a language which we understand for our Saviour Christ taught his Disciples here in a Tongue which they understood and not in an unknowne Tongue which condemneth the practice of the Church of Rome which teach the people to pray in an unknowne Tongue contrary to Christs practice here and the will of God who commandeth us to serve him with all our hearts and therefore with our understanding as well as our affection What are the parts of this prayer They are three 1. A Preface of compellation for entrance into prayer in the first words Our Father which art in heaven c. 2. A body of Petitions containing the matter of Prayer in the words following 3. A conclusion for shutting up for confirmation and close of prayer in the last words For thine is the Kingdome c. What gather you of this that there is a preface That Christian men are not to come malapertly or rashly without preparation Eccles. 5. 1. Psalme 26. 6. Exod. 3. 5. for the Angel of the Lord standeth at the entry to strike with hardnesse and blindnesse c. those that come not with preparation And if we make preparation before we come to an earthly Prince and bethink us of our words and gesture how much more ought we to doe it when we come before the Prince and Lord of heaven and earth How are we to prepare our selves Not onely to put off our evill affections 1 Tim. 2. 8. but even our honest and otherwise in their due time necessary cogitations as the cares and thoughts of our particular vocations as of house family c. What doth the preface put us in mind of 1. Of him to whom we pray 2. Of our owne estate in prayer that we come unto God as to our father with boldnesse and yet with reverence of that Majesty that filleth the heavens What are we taught concerning him to whom we must pray That God and God onely not any Saint or Angel is to be prayed unto Rom. 10. 14. Psal. 73. 25 For although there be other Fathers besides God and others in heaven besides him yet there is none which is our Father in heaven but God alone Besides that this being a perfect platforme a patterne of all prayer it is evident that all prayers as in other things so in this must be framed unto it Why doe you here name the Father Because discerning the Persons we pray to the Father secretly understanding that we doe it in the mediation of the Son by the working of the holy Ghost and so come to the first person in the Trinity by his Son through the holy Ghost which forme is to be kept for the most part although it be also lawfull to pray unto Christ or to his blessed Spirit particularly Acts 7. 59. 2 Cor. 13. 13 14. if so be that in our understanding we doe conjoyn them as those which cannot be separated in any actions either belonging to the life to come or pertaining to this life Why must we pray to the Father in the mediation of Jesus Christ his Sonne Because God being displeased for sin we can have no dealing with him but only by the means of his Son in whom he is well pleased Mat. 3. 17. and in whom alone we have liberty to call him Father Gal. 4. 5. Why is it required that we pray by the working of the Holy Ghost Because the Holy Ghost assureth us that he is our Father And whereas we know not what to pray nor how to pray the Holy Ghost doth teach us both What must we be perswaded of and how must we be affected in Prayer Partly concerning Our selves 1. We must be truly humbled which is wrought in us with a certaine perswasion 1. Of our sinfull misery and unworthinesse to be helped 2. Of the glorious Majesty of God in heaven that must help us 2. We must have a certain confidence we shall be heard and this is wrought in us by faith being perswaded that 1. God loveth us as his owne children in our Lord Iesus Christ. 2. Our Father being God Almighty he is able to doe whatsoever he will in heaven and in Earth Others 1. That all Gods people
pray for us 2. We must be perswaded that it is our bounden duty to pray for others as well as for ourselves Why doth our Saviour direct us to give such Titles unto God in the beginning and entrance of our Prayers That thereby we may testifie increase and strengthen our faith in God considering what he is to us to whom we are about to pray Heb. 11. 6. What are we taught to consider from this that we are taught to call God Father That God in Christ is become our Father and giveth us both the priviledge John 1. 12. and spirit of sons Gal. 4. 6. so to call him What ariseth from hence First confidence in his fatherly love and compassion towards us as his children Psalme 103. 13. with assurance of obtaining our suites and desires 1 Iohn 5. 14 15. For as young children desire to come unto their Fathers bosome or to sit upon the knee or in the Mothers lap so we by prayers doe creep into the Lords bosome and as it were doe stand between the Lords legges Deut. 33. 3. comming with boldnesse unto him as unto our mercifull Father whose bowels are larger in pittifull affection then any parents yea then the Mothers towards the tendrest childe if we come with faith and affiance that he will grant what we require For if parents will give good things to their children when they aske them much more will the Lord give his spirit to them that aske it of him without doubting Mat. 7. 11. Luke 11. 13. and this doubting is the cause why many goe away so often from prayer without profit and comfort Iames 1. 5. which overthroweth the long and idle prayers of the Papists who have not assurance of Gods love towards them in the thing they demand Secondly necessity of duty on our parts that we both reverence Mal. 1. 6. and imitate him Mat. 5. 45. as our Father Eph. 5. 1. 1 Pet. 1. 17. Thirdly that to come in any other name then our Saviour Christs is abominable which was figured in Moses Exod. 24. 2. 20. 19. and Aaron Levit. 16. 17. But is notably set forth of the Apostle 1 Tim. 2. 5. therefore it is abominable to come by Saints as in Popery they doe What is to be considered by this that we are directed to call him our Father The nature of faith which is to apply it home to himselfe John 20. 28 Gal. 2. 20. Matth. 27. 46. Also that our Saviour Christ is the naturall Son and we his Sons by grace and adoption May not a man say in his prayer My Father Yes verily and that with warrant of our Saviour Christs example Matth 27. 46. Why then are we taught here to say Our Father As the word Father directeth us to meditate upon the relation between God and our selves so the word Our directeth us to meditate upon the relation between our selves and so many as are or may be the children of the same father with us What doth this put us in mind of That we must at all times maintain or renew love and peace one with another but especially when we make our prayers we must come in love as one brother loveth another and therefore reconcile our selves if there be any breach 1 Tim. 2. 8. Esa. 1. 15. Matth. 5. 25 c. Secondly that we are bound to pray and to be suitors to our God and Father one for another as well as for our selves James 5 16. That every one praying for all and all for every one we may jointly encrease and enjoy the benefit of the common stock of prayers laid up in the hands of God Whereto doe the words following direct us when we say Which art in heaven To the meditation of the glory powerfull providence wisdome and holinesse of God in which regard he is said to dwell in the high and holy place Psalm 11. 4. Esa. 57. 15. not that he is excluded from earth or included in heaven or any place who filleth all places Jer. 23. 24. yea whom the heaven of heavens is not able to containe 1 Kings 8. 27. But first because his wisdome power and glory appeareth most evidently in the rule of the heavens as of the most excellent bodily creatures by which inferiour natures are ruled Psal. 19. 1 c. 8. 3. 103. 9. Secondly for that in heaven he doth make himselfe and his goodnesse knowne to the Angels and blessed Spirits of men immediately and without the helps and aids which we have Thirdly because he communicateth himselfe and his goodnesse more powerfully to them then to us and so God is said to be present in the Temple and in the Elect. Fourthly because there and not on earth we should now seek him Psalm 123. 1. Col. 3. 1 2. where also we hope another day to dwell with him in the same happy fellowship which now the holy Angels and blessed soules doe enjoy which teacheth us not to have any fleshly conceit but to have our cogitations above any worldly matter Fiftly to teach us that as we come boldly to him as to a Father so also we are to come with humility and reverence of his Majesty who is so high above us we wretched men being as wormes crauling upon the earth and he sitting in great Majesty in the highest heaven Eccles. 4. 16. 5. 1. Sixtly to teach us to pray not onely reverently but also fervently before him so directing and lifting up our hearts to Almighty God that our prayers may ascend into heaven 2 Chro. 32. 20. Seventhly to encrease our confidence in him who is both ready and able to doe all things for us that acknowledging him to ride on the heavens for our help able as in heaven to doe for us whatsoever as a father he will Psal. 115. 3. we may with full confidence in his power and love ask every good thing of him Psalm 2. 8. Luke 11. 13. Thus much of the preface Now are we to come to the prayer it selfe What is generall unto it That our affections with zeale and earnestnesse ought to wait and attend on prayer which appeareth by the shortnesse of all the petitions What is declared hereby The great affection we should have to the things we come for which giveth a check to our cold prayers where the understanding is withoâ—â— the affection and as it were the sacrifice without the heavenly fire â—o lift it up and make it mount into heaven both in publike and private prayers So much of attention generall to the Prayer What are the parts therâ—of A forme of Petition and of Thanksgiving What is taught hereby First that whensoever we come unto God in Petition we are 〈…〉 give him thanks Phil. 4. 6. Luke 17. 17 18. things not to be 〈…〉 meanes to make way for further graces and benefits to be obtainâ—â— Secondly that it is a fault of us when we are distressed in 〈…〉 to come unto God in Petition but not to return Thanksgiving