are evidently found in this creature 's chusing owning and honouring the true God for his God and no other besides For first it is an honour appropriately due unto this God to be singled out from amongst all others that are called Gods in the world yea and from amongst all other Beings whatsoever by that creature of his we speak of and to be owned and honoured by it for the God thereof and it is an horrid and blasphemous indignity or affront put upon Him either not to be owned and honoured by this his creature as it 's God or that any other whether a God so called or whatsoever is or can be named otherwise should be taken into fellowship with him in this relation and honour Again secondly this creature by chusing owning and honouring the true God for his God provideth and this in a way of the most super-transcendent security for his honour and highest degree of well-being Happy is that people whose God is the Lord. Psal 144.15 see also Jer. 17.7 8. with many others whereas either by neglecting or refusing to take and honour him for his God or by chusing any other in this relation in his stead or by joyning any other with him he shall most certainly consult his own shame ruin and confusion Jer. 17.5 6.13 Psal 73.27 Quest 42. What may be the import of this phrase before me or as some translate before my face Answ The expression may import or hold forth a great argument or motive to perswade to the observance of the Commandement in one main point of it as namely that if any man shall have any other God one or more but or besides himself though he may think to carry it secretly enough yet the abomination will be acted before his face and as it were in his presence and whilest he looketh on See Psal 44.20.21 Now as the eye and presence of the husband is a potent obligation upon the wife whilst she is under them to refrain all unchast behaviour with other men and she must be impudent above women that will play the adulteresse before the face of her husband so is it a consideration very forceable and awful to keep men from going a whoring as the Scripture speaketh after any strange God that they cannot commit this wickednesse but before the face of that God who onely is their lawful husband and whose name is Jealous Quest 43. What may be conceived to be the reason why God should in all the ten Commandements addresse himself unto those from whom he requires obedience unto ' them in the second person singular Thou Thou shalt have none other Gods c. Thou shalt not make to thy self c. And so in all the rest for it is plainly implied though not expressed in the fifth which might be read thus Honour THOV thy Father c. Answ The reason may be either because the Commandements were immediately and directly given unto the Jews consequentially onely unto the rest of the world whose national and collective body is very frequently notioned in the Scriptures as a Person as when it is called Israel Jacob a Son c. Or else because God the Lawgiver desireth to possesse every particular person of mankind to whom the Law is given with this apprehension That in every precept thereof he speaketh unto him in particular and with as much desire and expectation to be obeyed therein by him as if he had not minded or intended to charge any other herewith but him onely Quest 44. What are the more particular and special duties required in this Commandement or some of the principal of them Answ Diligently and conscientiously to seek after the knowledge of God and to acquaint our selves with his Attributes and Perfections as goodness mercy wisdome truth justice power c. as he hath discovered and revealed them in his Word and in his Works as well of Providence as Creation as likewise with his counsels and purposes concerning his intended proceedings either in ways of goodnesse and bounty or of wrath and severity with men as far as he hath judged meet to afford us opportunity and means to attain the knowledge of them And further to be ever and anon provoking and stirring up our selves by the most effectual considerations and arguments we can think of or come to know to believe love fear reverence obey hope in delight in rejoyce in depend upon pray unto be thankful unto plead for suffer for him I mean God yea and to do all these things with that seriousnesse of mind with that high contest of heart and soul that there may be a true and real acknowledgement of the Divine Supremacy and Greatnesse in our doing of them and that we would not lay out our selves at any such rate of acting upon the account of any creature or creatures whatsoever And again to sympathize with him in all his affections for such the Scripture ascribeth unto him as to love as he loveth whether persons or things and so to hate as he hateth to desire as he desireth to rejoyce as he rejoyceth to grieve as he grieveth c. God in commanding his creature man to chuse and take him for his God requireth these things of him with some others of like consideration And he that taketh no care to incline or work his heart unto them especially if he knowes them to be required of him liveth in disobedience to this Commandement Quest 45. What are the sins forbidden in this Commandement or some of the chief of them that so we may the better judge of the rest also Answ The great Sin here forbidden is the neglecting or refusing to chuse and take God the true God for our God Together with this Sin all such dispositions motions and actings of the heart and soul are prohibited likewise which either are absolutely and utterly inconsistent with the great duty of the Commandement The having the true God for our God or else which ill become those who have the true God for their God and which being outwardly acted give suspicion at least that they have not indeed chosen or do unfeignedly own this true God for their God Of the former kind are these grosse ignorance of the Nature Properties or Attributes and Counsels of God such erroneous and horrid perswasions of him which represent him unto the mind as if he were indeed no God Atheism Polytheism or a belief of a plurality of Gods prophaneness despair a total want of faith in him of love fear and reverence of him a disposition prevailing to an habitual and customary neglect of known Duties or to the like commission of known sins hatred of holy and good men as such or because such a revengefull spirit against those that have injured us or whom we count our enemies with some others of like consideration with these Of the latter sort are these with the like a disposition to neglect or be carelesse in the use of means by which the knowledge
towards the other Superiours mentioned with the like who stand in the relation of Inferiours unto them The reason of this Rule is because the same duty or duties cannot but well become all such Relations which resemble one the other and are of a like nature and consideration at least as farr as the resemblance between them doth extend God likewise judging it meet to provide for the compendiousness of his Law as much as with conveniency might be and so not to multiply Commandements where one with a little interposure of Reason and Conscience to interpret would serve as well as many Quest 28. What is a Twelfth Rule Answ Where the duty or duties of Inferiours towards their Superiours are charged upon them the reciprocal duties of Superiours towards their Inferiours are implicitly charged upon them also Thus where the duty of the Wife towards her Husband is imposed upon her the duty of the Husband towards the Wife is consequentially and interpretatively charged upon him likewise So where the duties of Subjects of Children of Servants of the particular members of a Christian Congregation c. which they owe unto their respective Superiours all comprehended under the word honour are charged by God upon them the corresponding duties which these Superiours respectively owe unto them again are required by the same authority and upon like encouragements and penalties at their hand The reason of this Rule is because as that saying of Christ in the Gospel is founded upon plain equity Vnto whomsoever much is given of him much will be required Luk. 12.48 So when Superiours hear that the tribute of Honour Subjection Reverence Obedience Service c. from their Inferiours is awarded unto them by God their Consciences cannot lightly but tell them aloud that God whose wayes are equal Ezek. 18.25 29. demands of them in and by the same award on the behalf of their Inferiours all such reciprocations of duties which are proper for them to afford unto them as countenance protection nurture education maintenance incouragements unto well-doing and for well-doing c. as the respective natures and qualities of their places and relations of Superiority require of them and give them means and opportunities with all to perform and exhibit unto them Quest 29. What is the Thirteenth Rule Answ Where the duties of Inferiours towards their superiors and again of superiours towards their inferiours are injoyned the duties of equals towards equals are included and injoyned also The reason of this Rule is because the duties of equals towards equals may by the light and impartial debates of Reason and Conscience intervening be estimated by the nature of the reciprocal duties which mutually intercede between inferiours and superiours And God as hath been formerly hinted is not wont to multiply Precepts when any one of those few which he hath given is sufficient to shew Conscience her work by the help and improvement of her own light Now the duties between equals the duties between superiours and inferiours being well known may be estimated or computed thus My equal being in relation unto me next or neer unto him that is my superiour on the one hand and on the other next or neer likewise unto him that is my inferiour it is reasonable and meet that I allow and give unto him somewhat a certain proportion though lesse of that honour which I owe to my superiours and also a like proportion of that protection care moderation and other duties which I owe to my inferiours Quest 30. What is the Fourteenth Rule Answ Where any duty one or more which I owe unto another man as a man or unto my Neighbour is enjoyned me here I am charged with the performance of the same or like duties towards my self only with such exceptions interpretations or provisoes which the Scriptures themselves that are the best Expounders of the Law as well as the common light of Reason inform me ought to be made in the case Thus where I am commanded not to wrong my Neighbour either in his repute estate relations limbs or life and the like I stand charged not to injure or prejudice my self in any of these So where I am commanded to love my Neighbour to be helpfull unto him in his need to counsel and advise him the best I can as well in his spiritual as temporal affairs to bear his burthens to cover his infirmities to uphold his reputation as farre as with truth and a good Conscience I am able c. all these with several others of like nature I stand bound by the same Commandement to perform unto my self Only as the saying is There is no general Rule without its exceptions So in the case of the Rule before us there are some things of which I am a debtor unto my Neighbour by vertue of the Commandement of God of which I am not hereby made a debtor unto my self It is my duty upon occasion to give as large a testimony unto my Neighbour and to speak as much good of him as with truth and knowledge I can but it is not proper for me to do the like by my self So if my Neighbour be overtaken with a fault I stand bound in duty to restore that is to endeavour to restore him in the spirit of meeknesse Gal. 6.1 but I am not bound to shew the like tenderness to my self in the like case Some other particulars there may be though I presume they are not many which the Commandements of God that oblige me to my Neighbour do not impose upon me to perform at least in the letter of them or othervvise then in a way of proportion or equipollency unto my self And these variations vvhich are but interpretations of the said Commandements respectively are prescribed and taught as was even now hinted in the Scriptures But the reason of the Rule may be this All those things which God judgeth meet to be performed and done by every man unto other being in their natures beneficial and good unto all those to whom they ought to be and are performed by whomsoever they are performed and consequently being such unto every man though performed unto him by himself therefore to salve the brevity intended in his Law he enjoyns every mans duty to himself in the same Commandement with his duty to other men Quest 31. What is the Fifteenth Rule Answ When two Commandements meet in opposition the one unto the other so that they cannot both be obeyed the greater ought to have the homage of obedience performed unto it the binding force of the lesser ceasing in such a case so that if the greater be performed there is no transgression of the lesse Our Saviour giveth testimony to the truth and usefulness of this Rule in two or three Instances First where the Levitical Law allowing the eating of the Shew-bread unto the Priests only meeting with the Morall Law which enjoyneth the use of means for the preservation of life upon such terms that obedience could not
principles and grounds in reason that without making us a new heart and a new Spirit that is without a work of Regeneration there is no entering for us into the Kingdome of God no escaping the vengeance of eternal fire Quest 35. What is a second means contributing towards the great work of Regeneration Answ To constrain the heart and conscience from time to time to lie quiet and still for some space of time under the dint and force of such convictions before they remove or dispose of themselves to any other object that so they may feel the just and full weight and importance of them to perswade men to the great duty of Regeneration or making them new hearts and new Spirits Quest 36. What are the Scriptures or some of the chief of them from which the judgments and consciences of men may be filled with such convictions as you speak of viz. that without Regeneration there is no Salvation to be expected from God Answ The Texts of Scripture of this import are many yea there is no truth relating to a Christian profession either more frequently or more plainly avouched in the Scriptures then this or the substance and clear import of it That of our Saviour is alone sufficient to raise the conviction we speak of in the judgments and souls of Men. Except a man be born again he cannot see that is enjoy the Kingdome of God John 3.3 To which these may be added with many others and considered at leisure Ezek. 18.31 32 Mat. 18.3 Ioh. 3.5 Iam. 1.18 1 Cor. 6.9 10. Act. 3.19 Quest 37. VVhat grounds in reason are there to convince the Conscience of man that without a work of Regeneration upon him he cannot be saved Answ Amongst many others there are these two very pregnant and near at hand First God is a God of judgment Mal. 2.17 Esa 1.27 and therefore must needs discern and put a difference between those who in obedience to his command make themselves new hearts and new Spirits and those who turn their backs upon his charge in this kind and hold on their course in the stubbornesse and impenitencie of their old corrupt and wicked hearts unto the end Therefore Salvation being a reward judged meet by him to be bestowed upon the former he cannot judge it meet likewise to be conferred upon the latter Secondly God is a God of Truth also and this as well in his threatenings and execution of them as in his promises and performance of them See 1 King 14.11 Esa 1.20 Ier. 4.28 with many the like Therefore having threatened men with exclusion from his Kingdome and with the vengeance of Eternal fire unlesse they shal be regenerate there is no place left for any question or doubt whether persons living and dying unregenerate shall be saved or no. Quest 38. What is a third particular means for the promoting and effecting the work of Regeneration Answ Clearly and distinctly to understand and know what a new heart meaneth or what change or alteration is made in the heart or soul by a work of Regeneration For unlesse this shall be in some good measure known a man cannot tell what to do nor how to go to work to perform the will and command of God in making himself a new heart Quest 39. What is that new heart the making whereof seems to be the work of Regeneration Answ Although the work of Regeneration necessarily requireth the making of a new heart yet the heart that is made new may have yea and ought to have more put into it then the work of Regeneration strictly taken necessarily requireth For the work of Regeneration thus understood and as it was lately described requires only a return in the heart or soul to those worthy qualifications of innocency humility simplicity c. with which a man was first born into the world and from which he degenerated and declined by a customary and frequent hearkning unto and obeying the suggestions of Sathan the motions and insinuations of his own flesh and by comporting with the manners and examples of the world about him Whereas his heart being thus farre renewed or made new by the precise work of Regeneration he ought yet further to renew enrich and adorn it with knowledg faith holinesse fear of God c. So that the change or alteration made in a man by a work of Regeneration is from an injurious proud ambitious malicious envious crafty and mischievous disposition unto a righteous humble modest loving candid harmelesse and plain-hearted frame and temper of Soul Quest 40. What is a fourth means whereby Regeneration may be wrought in Men Answ The exceeding great and precious promises of the Gospel being known believed frequently and fervently meditated and wrought upon by the Soul Whereby saith the Apostle Peter are given unto us exceeding great and precious promises that by these viz. known believed and considered by us we should be made Partakers of the Divine Nature 2 Pet. 1.4 Great hopes and expectations are a natural and proper means to raise the hearts of men and to make a great alteration and change in their principles and dispositions And if the condition or nature of the great things hoped for be spiritual and heavenly and to be enjoyed with or in the presence of God the alteration made in men by the hope of them must in reason be conceived to be from what is more vile to that which is more excellent and indeed from that which is carnall and earthly to that which is spiritual and heavenly and which sympathizeth with the nature of God himself Quest 41. What is your fifth means availeable to the same end Answ To inform a mans self throughly and duely to consider that if he shall prevail with his heart to abandon and devest it self of all its sensual and sinful dispositions and desires and so to pass over into the state of Regeneration those new dispositions and desires which shall take place in it instead of the old will soon be as connatural and pleasing to it or rather much more as these yea the actions practises and waies which are sutable unto them and unto which they will lead him will yield as much or more even at present satisfaction and contentment unto him as his former courses and doings ever did Quest 42. What is your sixth and last means proper to cause the work of Regeneration to prosper in a mans hand Answ Frequent and fervent Prayer unto God to blesse and prosper all the other means that shall be used by him to the obtaining and accomplishing the desired end it being one of the most appropriate priviledges of God to bring means and ends together and to grant unto men to eat of the labour of their hands Quest 43. You have given an account of the nature of Regeneration and of some means for the raising it in the Soul Will you now proceed and declare likewise the nature of Mortification since this also is imposed by
power to grant us or do for us what we ask only supposing that our Prayer be for the matter of it according to his will and presented with some fervency or earnestnesse of desire is I suppose that kind of Faith which commendeâ— our Prayer with acceptation in the sight of God Quest 21. But if such a Faith as this availeth in conjunction with the terms or conditions now mentioned to the acceptation of our Prayer with God may not he that prayeth be filled with assurance and this ordinarily that he shall receive from God the very self-same thing in specie or in the letter as we use to say which he prayeth for whatever it be as whether it concerns his temporal comfort in this world or his eternall well-being in that which is to come For it seemeth no hard matter for him that hath any competent knowledge of God to believe stedfastly both that he heareth and regardeth the Prayers of all good men and likewise that he wanteth neither goodnesse of will towards them nor power to grant them their desire Or may both these be in God and yet such men be denied the good thing they ask in Prayer of him Answ Most certain it is that God neither wanteth goodnesse of will or largenesse of heart towards those that love him nor yet any sufficiency of power to grant them whatsoever they desire of him Neverthelesse it may stand with his good will not alwaies to grant unto them in particular what they desire no though they desire nothing but according to his will in the sense formerly declared (a) In the Answer to the fourth Question in this Chapter And yet in this case the Prayer made upon such termes unto him may be of good acceptance with him though it doth not prevail with him for the thing particularly desired This is manifest from that denial which the prayer of Paul himself received from God although it is not to be doubted but that it was both a Prayer according to the will of God and preferred with great zeal and fervency of Spirir yea and thrice at least re-inforced 2 Cor. 12. 7 8 9. A like instance for the purpose in hand we have if the place be well considered Luk. 10.5 6 with Mat. 10 12 13. But from the instance now mentioned of the denial returned by God unto Paul's Prayer it is further evident that no person can be groundedly confident that all his Prayers though framed and presented according to the will of God shall prosper to the obtaining of every particular desired in them No nor yet that any one of his Prayers for temporal good things though so fram'd and presented shall thus prosper or prevail Quest 22. But is not this a great discouragement unto prayer at least for temporal things that he that prayeth can have no full assurance of obtaining what he desireth Answ Though Saul should have had no assurance of finding his Fathers asses when he went and travalled up and down to seek them yet if he had been assured that in case he should not find the asses yet in seeking these he should find a Kingdome his want of the former assurance considering the latter would have been no discouragement unto him from taking pains to seek them In like manner the assurance which the servants of God have or may have that when they pray for temporall good things if they receive not in kind what they ask they shall receive it in full value if not with an overplus leaves no place nor pretence for their discouragment from praying for temporal things And though they can have no absolute assurance that praying for outward good things they shall have a return made by God according to the letter of their Prayer Yet have they grounds of hope for their prevailing even in this kind more rich and promising then the hopes of men generally are built upon when their expectations of compassing great things in the world are raised to the highest God doth not ordinarily turn his back upon the very letter of the prayers of his Saints which are made unto him all the Lawes of such prayers duely observed for temporall good things Quest 23. What may be the reason why God at any time denieth that temporall good thing which is sought at his hand by Prayer when both the person that prayeth pleaseth him and the prayer likewise pleaseth him his whole will and pleasure concerning this duty being carefully and conscientiously observed in the managing of it at least as farre as the understanding of a Man is able to discern and judge Answ God may have some purpose or design of great consequence at present unrevealed and unknown to him that prayeth so that he cannot be bound to take notice of it which he cannot effect or bring to passe according to his mind and as his Wisdome hath prescribed the method and manner of the effecting it but under such circumstances or upon such termes which are inconsistent with his gratifying of him who prayeth in the case in hand according to the letter of his Prayer God sometimes steppeth aside out of the road of his ordinary and standing providence to accommodate the world or some members of it with somewhat of great concernment unto them wherein he could not at least according to his mind gratifie them keeping his wonted course in his providential administrations It was and is the Law or Rule of his ordinary providence to help and deliver righteous men out of the hand of the wicked and to save them because they trust in him as David expresly affirmeth Psal 37 39 40. And elsewhere to the same purpose very oft See ver 24 25. 38 33. Of the same Psalm See again Psal 55.22 145.18 19 20. Yet being to put in execution his great and happie Design of Saving a lost world and not knowing how to please himself in doing it but by making a breach upon the said Law he dispenced with it accordingly and delivered up the most righteous Person that ever was into the hands of wicked men In like manner though the granting of righteous men the very letter of their Prayer and this in matters of this life as well as in things appertaining to Salvation be the way wherein his providence moveth and acteth ordinarily alwaies supposing their Prayer in this kind to be regular yet he may sometimes have such a design either for the signal advantage of him that prayeth or for some great benefit of the world about him in one kind or other which his wisdome dictates unto him cannot be so commodiously effected for his glory unlesse the letter of his Prayer be denyed unto him and somewhat given him in exchange for it Quest 24. But doth not the Scripture require a particular Faith in him that prayeth that he shall receive even in kind the good things which he seeks of God in Prayer whether it be of the good things of this Life or of that which is
command them to refrain all such occasions waies and doings which are like to awaken strengthen and actuate such evill propensions in them Quest 22. What is the Sixth Rule Answ Where any one vertuous act or duty or worthy course of Life is commanded under this and together with it all other actions and practises of affinity with it and of a like consequence and concernment are commanded likewise Where Parents Fathers and Mothers are commanded to be honored by us we are here commanded even for their sakes to behave our selves soberly discreetly and commendably in the sight of all men keeping our selves free from scandal from all just reproach and reproof from men and so to be observant of their counsells obedient unto their commands ready to vindicate and maintain their reputations as farr as with a good conscience we may upon all occasions willing to relieve them and stand by them with our substance in case they be in want and God hath given unto us wherewith to do it c. The reason of this Rule is of the same consideration for the Affirmative with that of the third Rule in the Negative Quest 23. What is the Seventh Rule Answ Where any sin is prohibited all signes or appearances of this sin as all gestures actions and words naturally or customarily proceeding from it are prohibited also 1 Thes 5. â—2 Thus where Pride is forbidden Walking with stretched out necks minsing with the feet Esa 3.16 Strange and costly Apparrel 1 Pet. 3.3 1 Tim. 2.9 Zeph. 1.8 Haughty eyes or looks Prov. 6.17 30.13 Contention or contesting Prov. 13.10 Threatning or disdainful speaking Prov. 14.3 with sundry the like are forbidden likewise The reason of this Rule is All fruits signs or appearances of any sinful disposition in men are against the honour of God in his Government of the World being apt to offend or grieve persons that are good on the one hand and to provoke and incourage those that are evil unto the like misdemeanours on the other hand In this respect God judgeth it meet to restrain them and this to convenience his Law with all the brevity that well may be in the same Commandement with the capital and known sin from whence they proceed Quest 24. What is the Eighth Rule Answ Where any holy or worthy disposition or habit is required here all the genuine and proper fruits actings or expressions of this disposition are enjoyned with it Thus where the love of God and so where the love of men are commanded with the former our maintaining of the Truth of God upon all occasions as we are able our shewing forth of his excellencies and perfections our depending upon him for relief and deliverance in streights and exigencies our honouring him with our substance in being liberal and open-handed towards the poor and needy towards the promoting of every good work whereby he may be glorified with many the like are commanded with the latter our forgiving men their trespasses against us covering their infirmities as far as with a good Conscience we can bearing with their weaknesses judging well of them when we have no sufficient ground to judge otherwise lending unto them what they want giving unto them if they be poor counselling them when they are in doubt admonishing them seasonably and tenderly yet effectually when they sin with many other things of like import The reason of this Rule is because as a fruit-bearing-tree is desired for the fruits sake which it naturally beareth so are vertuous habits and dispositions required in men by God that they may perform and do those things which such Principles are proper to produce Quest 25. What is your Ninth Rule Answ Where a sin is forbidden all accessorinesse to the perpetration of this sin by whomsoever it be committed intended or designed is forbidden likewise unto every man Thus where Stealing is forbidden all strengthening of the hand of such a man to the practise of this sin whom we know or justly suspect to be addicted unto it as by pleading the excusablenesse or by extenuating the demerit and crime of this sin in his hearing the furnishing him with weapons instruments or engins for the practise of it the accommodating him with means of secresie or safety when and whilst he is about it with many the like is forbidden likewise The reason of this Rule is because the real intent of the Law-giver being to prevent and hinder the commission of the sins prohibited by him it cannot reasonably be conceived but that together with the prohibition of the sins themselves he should prohibit likewise all compliance with the practisers of these sins and whatsoever might incourage them or strengthen their hand to the perpetration of them at any time Quest 26. What is a Tenth Rule Answ Where any duty or vertuous action or course of life is commanded the use of all good means to promote and further the practise not only in our selves but in others also as we have opportunity is therein and therewith commanded also Thus where the Honouring of Parents whether naturally and properly such or such by analogie and similitude as Magistrates Teachers Guardians Tutors Masters c. is commanded we are commanded also to promote the Interest of the said Command by exhorting and perswading as occasion is offered and when it shall be seasonable all persons both young and old to the practice of it by countenancing commending and shewing respects unto those that are conscientious in the practise of it and again by admonishing reproving discountenancing those that are dispisers and transgressours of it There is the same consideration of all other duties in their respective commands The reason of this Rule proceeds upon the same account with the reason of the former God the Law-giver intending subjection by men unto all his Laws and the diligent practise of every good work or duty commanded by him must in reason be conceived to require of men that they promote and further this subjection as well in others as in themselves by all good wayes and means upon all occasions Quest 27. What is the Eleventh Rule Answ Where the duty of an Inferiour towards his Superiour in one particular kind of relation is required the like duty for the nature and kind of it is required of all Inferiours towards all such their Superiours who stand related unto them in any such relation which holds proportion unto and is of alike consideration with that other Thus the relation of those that are under the Government inspection and care of the Civil Magistrate Spiritual Pastour Guardian Tutour Master c. wherein they stand related unto these their respective Superiours is of like nature and consideration at least in some respects with the relation of Children to their natural Parents Father and Mother and consequently where God requireth of Children towards their Parents that which he judgeth meet they should exhibit by way of duty unto them there doth he require the same of those
manifold dangers and great evils both to soul and body that are justly to be feared upon the contempt or neglect of it Then by prayer as time and opportunity will permit or otherwise by short and fervent ejaculations to put themselves into the best capacity they can for a fruitful attendance upon the ordinances of the publique worship of God and to repair unto them accordingly in due time and in the injoyment of them to behave themselves with an exemplary reverence and fear and if they have Children capable of instruction or servants under them to use all Christian wisdome with gentlenesse and gravity to bring these unto the love and liking of the same practises with them in the religious keeping of such daies and withall to be render and careful that they do not make the worship and service of God wearisome or burthensome unto them before they know what it means by any importune urging pressing or compelling them to religious duties beyond their strength and what they are well able to bear or to perform which may soon be worse and more grievous unto them then to be held to their ordinary labours and so without tasting any spiritual benefit intended by God by the observation of this day they shall be in effect deprived also of that corporal benefit of ease and refreshing which was in special manner designed by him unto such as these in his appointment of such a day Besides the duties mentioned we are further required in the Commandement to exercise our selves in works of mercy as God ministreth occasion and affordeth means as in visiting the sick in relieving the poor in counselling those that are in straights in comforting the abject and those that are afflicted in mind c. So to perform works of necessity with heavenly minds and in other cases both to forbear our selves all bodily labour and works of our particular callings as likewise to imploy our Children Servants or others about any businesse of this world to reject or suppresse all secret thoughts and motions of a worldly or sinful import to refrain all leight and uncomely behaviour all recreations which are either unlawful or scandalous all discoursings about worldly affairs c. and generally whatsoeuer is repugnant to our edification in faith and holinesse which is the great end of the Commandement Quest 67. What are the sins forbidden in this Commandement Answ Some of them are these Not to remember in the six daies before that there is such a day as a day of an holy rest unto Christians or that this day is near at hand so to neglect our concernments in the affairs of this world in these six daies that the day of rest when it cometh will find us by reason of such a neglect under a temptation to prophane it when it is come so to despise or under-value the conscientious observation of it as either wholly to neglect all preparing of our selves or others under us hereunto or else to be very sleight and negligent in what we do in this kind to absent our selves upon any false or frivolous pretence from or to come late unto the publique worship of God and assemblies of his people to be carelesse and loose in our attention to what is delivered in the name of God unto us or in hiding or laying it up as a Treasure in our hearts and minds when we have heard it to indispose our selves either by the quantity or quality of what we eat or drink on this day to any of the duties of it to give way to any drowsie or sleepy humour or dispositon whilest it is growing upon us in the time of hearing to imploy our selves or others children servants or cattel or to set on foot or to entertain discourse about any servile work or worldly businesse for the present doing whereof there is no reall necessity to use any recreation either unlawful or offensive unto others to think the day over-long or tedious or to wish our selves at present liberty to follow either our sensual pleasures or worldly profits not to be inwardly free and cheerfully apaid in these and all other whether performances or forbearances that are requisite in the due observation of the day not to offer a sacrifice of praise and thanksgiving unto God in the evening of the day as well for his guift and appointment of such daies as for all the good we have received by means of his blessing upon us in the duties performed by us in the keeping of this day together with a peace-offering of humbling our selves before him for our failings and fallings short of fulfilling his will and pleasure concerning us in the observation of the day c. Quest 68. Whether are these words Six daies shalt thou labour and do all thy work to be taken as a command or as a permission only Answ They are not to be taken as either the one or the other if we mean absolutely and properly but in a sense compounded as it were both of a command and a permission For simply and absolutely to command labour appertaineth not to the first table but to the second and is enjoined in the eighth Commandement here according to the import of the second fourth and fift rules formerly laid down in this Chapter Yet it is proper enough to the first table to require labour or work in a relative consideration as namely in order to the observation of the Commandements hereof respectively And in this respect is labour and working in the six daies required in this fourth Commandement viz. so farr as is necessary to put us into a condition of more liberty and freedome of mind to attend upon the duties required in a regular observation of the day of rest here enjoyned Further then this the words you inquire about are permissive only Quest 69. God then having commanded us to labour and work all the six daies in case we find our selves in a defective capacity for the due sanctifying of the seventh day without labouring all the six whether is it lawful for men suppose in any kind or degree of the most lawful Authority over us to command us off from labouring on any of the six daies be it to attend upon ever so considerable a work otherwise as prayer and fasting or the like especially not knowing whether they shall not hereby cast a snare upon us in making us lesse free in our minds to a regular and strict observance of the day of rest appointed by God then we were likely to have been had we been permitted to labour in our callings the full time granted unto us Answ If the occasion upon which we are by any lawfull authority required to desist from our ordinary labour on a week day be justifiable and good as the â—uâ—bling of our selves before God by prayer and fasting with others for the turning away some heavy judgment of God either lying upon us or threatning us or for the obtaining of his blessing upon
give a better account the best way and most agreeable to the intimation of the words of the Commandement as was lately noted to compute the beginning and the end of the Christian Sabbath is to estimate them by the time when labouring men in the climate or country where we live do ordinarily begin and end their daily work or labour Quest 71. What is the surname of the fifth Commandement Answ That every person of mankind capable of the knowledge of the Law behave himself towards all others whether Superiours inferiours or equals according to the natural proper and due exigency of these relations in their severall kinds and degrees respectively unto them and consequently that they be diligent and careful to inform themselves of what is due from them unto men by vertue of and right of claim from these relations as also to prepare inable and fit themselves for the performance of all things accordingly Quest 72. What are the duties or some of the chief of them which inferiours owe unto their superiours Answ Superiours are of different kinds as either natural civill or ecclesiastique If then you ask concerning the duties which are due in common unto all these from their respective inferiours they are these and the like To pray for them to honour and reverence them Not to neglect or despise them for wants or weaknesses incident unto men but to cast a covering of love over them not to envie or grudg them the preheminence which God hath given them but to stand up and plead their cause as farre as with truth and a good conscience they may against those that shall disparage them or speak evill of them c. If you desire to know the duties which are more particularly due unto the several kinds of superiours mentioned from their Inferiors respectively it were better to propound distinct Questions concerning them Quest 73. What are then the duties which the superiour which you terme Natural may justly and his due expect from his inferiours Answ Under the three generall heads or kinds of Superiours mentioned there are several distinct and more particular species of superiours comprehended and according to the difference of those contained under every of the said heads some difference there may be in the duties due from their Inferiours unto them which difference of duties may be sufficiently apprehended partly by the light of nature and partly by the written word of God Of that kind of superiour whom nature and the law thereof makes such concerning which you now require natural Parents Fathers and Mothers by whom we received our lives and being in the world are the chief Some of the principal duties which their Inferiours their Children owe unto them are these and the like being specialities of those generall duties which as was even now declared belong in common to all the kinds of superiours to be content with such provisions or allowances in outward things as meat drink apparel lodging liberty for recreation company placing out to trades or callings c. as they their Parents are either able or judg meet to make for them to accept of chastisement from them for their misdoings not muttering repining or waxing sullen but giving them reverence to be ready and cheerful to do what they command them in things that are lawful not to grieve or discontent them by any unduebehaviour as by giving them froward or cross answers by stubbornesse idlenesse wastfulnesse keeping vain company neglecting what they entrust them with or the like so also to ponder and treasure up their wholsome counsells and instructions and to practise them as occasion shall be to imitate their vertues not to seem to take notice of their infirmities unlesse it be to cover them not to despise them for their Age Poverty or Sufferings but to be so much the more respectful of them and helpful unto them not to dispose of themselves in marriage without their consent not to disclose their secrets not to hold familiarity with their known Adversaries c. Quest 74. Is there any other species or under-kind of that sort or kind of Superiour which you call naturall Answ He that is aged is a kind of Superiour and such by nature unto him whose years are but few comparatively The Superiority of the husband in respect of the wife is best referred to this kind also He that excelleth in spiritual guifts and abilities for edification is a kind of superiour likewise in respect of those who are beneath him in such endowments That of Masters in respect of their servants more properly belongeth to the second which we called politique Quest 75. What are the duties which younger persons owe unto those that are ancient Answ To rise up before them to give them precedency of place and liberty to speak first or before them to submit themselves unto them c. But these are to be reputed duties belonging to the younger in reference to the aged only in ordinary cases and when either both the one and the other are private persons or at least when the younger is such For otherwise if the younger be either in respect of some political or ecclesiastical office superiour to him that is ancient and a private man which is a case that frequently occurrs the order of nature in this Case is to give place to the order as well of Civill as of Ecclesiastical or Church-constitution and the duties mentioned to enterchange givers and receivers Quest 76. What are the duties wherein the wife stands bound unto the Husband To submit her self and to be subjet unto him in every thing as unto the Lord. Eph. 5.22.24 to reverence and honour him to be helpful and faithful unto him to delight in his presence to please him in all things that are honest and comely not to provoke or grieve him in any thing as by froward or crosse answers by sharp or loud speaking by repeating matters of former discontent by sullennesse by sowrenesse or lowringnesse of countenance by aptnesse to take offence at his words or actions by neglecting his counsells or desires his kinred or friends by wastfulnesse of his estate by slothfulnesse or carelesnesse in those houshold affairs which appertain to her inspection and care by impatience or discontentednesse under such troubles or crosses which are daily incident unto the best families by an unseemly fiercenesse or sharpnesse of carriage towards children or servant by affecting over-costly or garish attire by any leight wanton or suspicious behaviour by frequenting places or company which he disliketh by any expressions of a prophane or ungracious spirit by not giving her best assistance unto him that God may be daily and duely worshipped in the family with other the like Quest 77. What is required of those that inferior in guifts or abilities for edification as in wisdome knowledge utterance tongues c. by way of duty towards those whom God in such endowments hath made superiour to them Answ They ought to honour and
respect them as persons raised up by God amongst their Brethren for their furtherance and help upon occasion in the things both of their present comfort and eternall peace so again to give testimony unto and vindicate the good guifts of God in them against those that shall any waies vilifie or disparage them to pray for them that God will please to increase their store and make them more fruitful and keep them humble under the greatest increase that shall be given them not to judg them or take offence at them in case they take liberty in some things which their consciences will not suffer them to take c. Quest 78. What are the duties which inferiours are in this Commandement charged with towards those that are their superiours in a Politique or civill consideration as Magistrates or rulers in the civill state and masters over servants Answ The Lawes of magistrates being clearly consistent with the Lawes of God whether written in the Scriptures or dictated by the light of Nature ought carefully and conscientiously to be observed by them Such laws of theirs unto which they cannot without sin or a doubting conscience yield a practicall obedience they ought to subject themselves unto passively that is patiently and with a meek spirit accept of that punishment which they impose upon the non-observers of them The persons of their Magistrates yea though they be none of the best they ought to reverence and honour as being set over them by the providence of God under him to rule and govern them for their good and so to defend them with their estates bodies lives when necessity requireth to pay them tribute and custome willingly to pray for them and this more particularly then for other men to vindicate the justnesse of their authority their honour and reputations as farre as with truth and a good conscience we can when occasion requireth and however not to reproach revile or speak evil of them c. Quest 79. What is here required of servants as due from them unto their Masters Answ To count them worthy of all honour to obey them in all things that are lawful to please them well in all things to shew all good fidelity towards them to be subject unto them with all fear not only if they be good and gentle but even though they be froward not answering again not puâ—loining from them Tit. 2 9 10. 1 Tim. 6.1 Coloss 3.22 Eph. 6.5 6. 1 Pet. 2.18 compared Quest 80. What are the duties wherein we stand obliged towards our Superiours in a spiritual or Church-consideration as Pastors and Teachers and such as are over us in the Lord Answ To esteem them very highly in Love for their work sake 1 Thes 5.13 To obey and submit our selves unto them Heb. 13.17 To attend upon their ministrie to receive their doctrine being found upon tryall agreeable to the Scriptures with gladnesse of heart to give up our selves unto it to imitate and follow them in their Christian and exemplary walkings to assert their innocency against the revilings and slanderous tongues of men to give a free and full testimony upon occasion unto their Christian worth and those good things of God that are in them to stand by them countenance and encourage them under the injurious dealings and practises of wicked men against them to make them partakers with us in all our temporal good things Gal. 6.6 to pray earnestly for them not to grieve or offend them by a loose and unworthy conversation or by any unseemly action c. Quest 81. You have declared the duties which God in this fifth Commandement requireth of inferiours to perform unto their superiours of all the three orders or kinds Natural Political and Spiritual Now inasmuch as you taught us formerly that where the duties of Inferiours towards their Superiours are commanded there the Superiours are likewise charged with reciprocall deportments in the nature of duties towards their Inferiours Will you please further to declare what God here injoyneth Superiours according to the respective kinds of superiority mentioned to perform unto their Inferiours Only by the way giving us an account if you be able why God might please to signifie and expresse superiours of all kinds by the names of naturall Parents Father and Mother as also why the Commandement plainly and in termes imposeth upon children and in them upon all other inferiours likewise their duties towards their Superiours leaving these to understand or take notice of their charge by way of consequence only or from the admonitions or demands of their consciences being diligently informed by the Scriptures concerning it But first I pray you your answer to the former of these Answ Superiours in every kind may be commended by God unto us by the names of Fathers and Mothers yea and be so stiled by way of Irem unto themselves because these are sweet and pleasant names and very probably intended by God both to signifie what affections ought to be in all superiours towards their inferiours and what reciprocally should be in these towards them as that all superiours should be as loving tender and careful over those that are under them as Fathers and Mothers are over their children and again that inferiours should be as ready willing and cheerful to obey their superiours as children are their natural Parents Quest 82. Have you any thing for an answer to the latter of the two Questions lately proposed Answ Inferiours and more particularly Children who are first intended in the Commandement and as significatours of all the rest are not so apt or inclined to enquire after their duty towards their superiours nor yet ordinarily so apprehensive or capable of it otherwise no noâ— yet so forward or willing to exhibite oâ— perform it being known as superiours in general and more especially natural Parents Fathers and Mothers are of their duties towards them It is a saying not more common then true some few exceptions there may be as to all or most general rules there are that love descendeth but ascendeth not the meaning is that comparatively or in a like proportion it seldome ascendeth One reason whereof may be because the interest of propriety which the superiour hath in the inferiour is greater and more properly such then that which the Inferiour hath in his Superiours Children are more the Parents then Parents are the Childrens that is the Parents have more to do with and more right to imploy dispose and make use of their Children to their mind and contentment which answers the notion of propriety then the Children have in respect of their Parents In like manner Subjects are more the Prince's-his or his to whom they owe Subjection then he is their's Now as it is naturall for men to love their own in what respect or degree soever they be their own whether they be things or persons so it is naturall also for them to love those things or persons more coeteris paribus as we use to
have place in the Decalogue before those which prohibit Murther and Adultery it being commonly supposed that the sins committed against the former Commandements are greater then those against the latter Answ The meaning of the common supposal you speak of is not that all kinds or degrees of sins against the former Commandements are greater then any sin that can be committed against any latter Command but only this that the highest degree of sinning against a former Command is more sinful then the highest degree of sinning against a latter And I make little question but that there may be greater sins committed by Children against Parents and so against other Superiours by those that are under them if not by Parents also against their Children and by Superiours against those that are subject unto them then the sins of murther or adultery considered simply as such and as transgressions of those Commandements only wherein they are expresly forbidden no circumstances of aggravation from the violation of some other Commandement one or more heightning the guilt or demerit of them Yet there may I take it be this reason further why this fifth should be the frontier or leading Commandement of the second Table viz. because a conscientious and due observation of it by children and inferiours in honouring their Parents and Superiours and by these in a due deportment of themselves according to their places towards them and by a regular deportment between equalls mutually for the duties of these also are comprehended in this Commandement as was formerly noted must needs prepare the way for a constant obedience unto all the following commands or for the preventing the transgression of them Quest 92. You have declared the duties of inferiours and Superiours in all kinds mutually will you please to declare likewise in a very few words how equals stand charged one towards another by God in this Commandement Answ Equalls are to regard and own the dignity and worth each of other to demean themselves modestly peaceably and friendly one towards another and in giving honour to go one before another Rom. 12.10 Quest 93. What is the summe or scope of the sixth Commandement Answ That we seriously desire and faithfully endeavour by all means lawful proper and within our power to preserve both our own lives and persons and the lives and persons of others and that on the other hand we be conscientiously careful neither to do nor to suffer any thing to be done as farre as we have means and opportunities to prevent it that is like to endanger either Quest 94. What are the duties more particularly required in this Commandement or some of them Answ The duties here required are either such wherein we stand bound in reference unto our selves for our own preservations or such wherein we stand obliged unto others for theirs In respect of our selves we are here charged to maintain and keep up the vigour and activenesse of our minds and spirits together with the strength and good habit of our bodies that in both we may be serviceable both unto God and Men and in order unto these ends to converse with the grounds of Christian cheerfulnesse and to resist all suggestions motions and inclinations which tend to an unprofitable sadnesse and lumpishness of soul to be provident without distracting feares or cares to allow unto our selves convenient meat drink apparel lodging with seasonable recreation and physick not to weary or waste our bodies which immoderate labour nor to soak them in excessivenesse of sleep not to oppresse or injure them with inordinate eating or drinking not to expose our selves unto violence or danger either from men or in any other kind but upon very warrantable and weighty occasions and vvhen we have good reason to judge our selves called by God hereunto to prevent or qualifie the fiercenesse and bitternesse of mens Spirits against us by giving them soft words gentle answers and shevving them kindnesse upon occasion to avoid the company of cholerique quarrelsome and angry men to defend our selves with courage and with weapons if we be assaulted to use the benefit of the law if this be likely at any time to secure us in the possession of our lives or of the necessary means of them and there be no other probable course to effect it to commend the safe-guard of our lives unto God by Prayer both by night and by day and more especially when upon his account we shall expose them unto any imminent perill c. In reference unto others God in this Commandement requireth of us that we be seriously and unfeignedly desirous of their safety well-fare and peace and that we endeavour our selves accordingly upon all occasions to promote and maintain them that we rejoice at the goodnesse of God towards them in their preservation and health that we be compassionate over them when they are either sick or in trouble or in want or in danger c. and that we be cheerful and free in ministring unto them according to ability and opportunity that we exercise patience towards them in beating wrongs and hard measure from them in forgiving the injuries they do us in not despising them or withdrawing our selves our love or respects from them because of some weaknesses or wants in their words or actions that salving a good conscience we avoid all occasions of offending grieving troubling or discontenting them as by taking either their sayings or their doings in an ill sense when they are capable of a good by refusing to hear or to admit of such a purgation or defence of themselves especially if they be our inferiours being accused or suspected which is in any degree reasonable and fair by denying them any ordinary or mean courtesie when they desire it by speaking churlishly or unfriendlily to them by shewing any sign of a neglect of them by reproving them either unseasonably or over-sharply by not yielding unto them in matters of lesse consequence when they are confident that their demands are just and right with many the like In case we be molested with suits at Lave not to omit any duty or service of love towards those that are thus injurious and vex atious in this kind unto us that we stand by the poor and helplesse when he is unjustly questioned for his life or otherwise wronged and to deliver him if we able Briefly that we be really careful that no man whatsoever receive any harm from us or ours in his person by one means or other but that we make conscience both by our selves and ours as farre as we are able to prevail with them to render the lives of all men not only safe but comfortable also as farre as we have means and opportunity considering that a life which is uncomfortable is even in Scripture notion and account a kind of death yea and may very possibly have more evill in it then that which is commonly and properly called Death Therefore to do any thing willingly and without a
very just cause which directly tendeth to make the life of any man uncomfortable or lesse desirable unto him is in Scripture sense and if so before God to murther him Yea not to do that which is Christian and meet for the comfort of him that is in distresse or misery when we have means and opportunities to do it is a misdemeanour of little better interpretation Quest 95. What are the particular sins against this Commandement Answ These may for the most part be estimated by the particular duties injoyned in it which were now mentioned As First in respect of our selves to give way to impressions or passions of sorrow grief envy or discontent to waste our Spirits with immoderate carking and caring for and about the things of this life to entertain or admit of though but for a short time any thought motion or suggestion of acting any thing which we know to be prejudicial to our health or lives to undertake any desperate or hazardous adventure without necessty or a lawful calling to it to be in the company of passionate fierce frantick or furious persons when we may avoid it needlesly to provoke the spirit of any man against us idlenesse improvidence expensive courses and whatsoever tendeth to bring us into want streights or exigences to be wanting unto our selves or oversparing in things needful for the body as in convenient meat drink apparel sleep exercise Physique c. and so to annoy or damnifie our bodies with superfluity or excesse in any of them These with some other particulars of like consideration are prohibited in this Commandement in reference to our selves Again Secondly in respect of others we shall be found transgressours by vertue of this Commandement if we either hate or envy them yea or if we pitty them foolishly that is either to the danger or hurt of those themselves whom we pitty or to the endangering others if we be causelesly or rashly offended or angry with them if we be transported with any wrathful passion against them upon what occasion soever if we be revengefully inclined or implacable towards them if we shall upbraid them with any infirmity whether natural or casual as with slownesse or bluntnesse in speaking with stammering or brokennesse in utterance with defectiveness either in their understandings memories c. or in any of their senses as seeing hearing c. with the want or loss of any limb or member of their bodies with baldness or any deformity with meanness of parentage poverty or disgrace formerly received by them either from men or by any sentence of the Law inflicted on them if we shall reproach them with any of their miscarriages or be vexatious or burthensome unto them wih frequent barrettings or peltings at them with taunts or bitterness of tongue with clamorous or loud speaking with complaining of them where ever we come as having done us wrong or with any scornful or provoking carriage of our selves towards them as by breaking bitter jests upon them by shaking the head or pointing with the finger at them So again if we shall oppresse any man with unrighteous or hard dealings if we shall keep back the wages of the labourer or not restore the pledge to him that needeth it for his lively-hood if we shall hoord up corn in times of scarcity or turn our ears away from the cries of the poor c. Yea if we do not give meat unto our enemies when they are hungry or drink when they are thirsty for not to do these seemeth to savour of Revenge Rom. 12.19 compared with the 20. If we shall be found over-severe in punishing or correcting or neglect to prevent greater miscarriages in any by not punishing or correcting them seasonably for lesser if we shall quarrel with strike or wound any person or destroy the life of any man by poison famine assasination perswading or commanding unto dangerous adventures as David is charged to have slain Vriah with the sword because he commanded him to be set in the front of the battel 2 Sam. 11.15 12.9 compared or in any other way except either by course of publique justice or in a just warr or in our own or friends defence when there is no possible or at least no probable means otherwise for us to escape with our lives Quest 96 What is the summe of the Seventh Commandement Answ That we hate and abstain from all uncleaness both inward and outward as of heart speech speech gesture or action as likewise from all the causes occasions of it and from what may justly render us suspected of it and that we keep our selves pure and chaste both in soul and body Quest 97. What are the sins more particularly here forbidden Answ All speculative wantonness or representations of fleshly daliance formed in the mind and delighted in using or hearkening unto with contentment amorous and wanton songs or any rotten or corrupt communication an incontinent or wanton eye loving to wander and gaze upon objects that are proper to feed or provoke lust unchast glances or intimations in any kind lightnesse in behaviour garishnesse or newsangleness in attire wearing maimed apparel and which covereth but by halves belying our sex by refusing the habit which is proper to it and useing the contrary to adorn or rather to deform our houses or chambers with lascivious pictures or to look upon them with delight when we come where they are to pamper the body with delicious fare or with meats or drinks invented rather to nourish lust then life or to be intemperate or given to excess though in ordinary diet to indulge our selves in idleness or in excess of sleeping to seek the acquaintance or love the company of lewd and infamous persons to use inticeing or unseemly gestures such as the Sons and Daughters of lust have appropriated to their society to use any needlesse exercise which both experience reason and grave persons have branded with the crime of being frequently accessary to unclean practises as familiar sporting and toying between men and women unrelated in marriage and so the dancing of such promiscuously privacy or retirednesse with persons of whom there is or well may be in such cases any suspicion to chuse rather to burn or to quench the fire with stolne waters then to marry All fornication adultery incest with all unnatural lusts and pollutions to marry within the degrees of affinity prohibited by God or with persons formerly contracted or married to some others who may be yet living and have not been many years absent to dishonour the marriage-bed either with an unseasonable or intemperate use of it or with any other behaviour not becoming Christian gravity or likely to offend the pure eies of God not to be carefull to prevent unclean practises in others especially being related unto us by the interposure of such lawful means which are in our power to make use of in order thereunto as not to pray oft earnestly unto God to keep our wives
and children unspotted of the flesh not to provide timely for these suteable companions in marriage if need be and so not to live with the others upon such terms of love and winningnesse of carriage that they may have no temptation upon them but to abhorre the thought of giving that unto any other men which is due only unto their own Husbands respectively c. Not to cast a snare upon others nor upon our selves whereby they may be tempted unto uncleanness as by speaking disparagingly or undervaluingly of the ordinance of marriage by pleading the lawfulness of Polygamie or of Divorce in other cases then those allowed in the Scriptures Or by inviting or inveighling them into the company and acquaintance of persons of leight and loose behaviour c. Quest 98. What are the duties more particularly enjoyned in this Commandement Answ These also for the most part may readily be understood by way of contrariety from the sins particularly forbidden as you have now heard them rehearsed Or however take a few of them by their names by which you may judge of their fellows The duties then here commanded besides the abstaining from all perpetrations of actual uncleanness may be reduced under three heads The first conscientiously to use all the means that are proper and likely to create or raise in us a true love of a pure heart and clean conversation The second to use in like manner all means that are proper and likely to divert scatter and quench all lustful motions inclinations and desires The third and last carefully to avoid all occasions and opportunities for unclean practises Of the first sort are these with some others diligently to acquaint our selves from the Scriptures with all those grounds from which the great love of God unto and the delight which he taketh in the purity and cleanness of the hearts and lives of men may clearly be concluded as the conformity hereof unto himself or his own nature which upon all occasions he declares to be pure and holy the frequent and weighty commands which he layeth upon men and women to keep themselves chaste and pure and unspotted of the flesh the promises that he maketh unto those that shall obey him in such his commands the great blessings that he hath heaped upon those that have been obedient unto him herein the most effectual and pressing motives with sutable directions by which he seeketh to perswade men and women unto that wherein his Soul so much delighteth in this kind the effectualness of the means which he hath prescribed to render his command for puritie and holiness passable enough unto flesh and blood and no waies grievous and more especially among the rest the ordinance of marriage c. So again seriously to consider with what peace and comfort they most commonly and unless they forfeit these blessings by some other great wickedness or folly both live and dye who in the Apostles language have possessed their vessels in sanctification and honour and not in the lusts of concupiscence or uncleanness in comparison of those who have sold themselves to commit Adulterie Fornication or any other pollution of the flesh Of the second sort are these and such like to lay our Souls and Consciences close to those terrible and peremptory threatnings of exclusion from the Kingdome of God which the Holy Ghost in many places in Scripture expresly denounceth against all those that shall walk in the lusts of uncleanness to consider how virulent an antipathie all impurity in this kind hath to that nature of God in which be commandeth us in special manner to be like unto him I mean his holiness and purity to remember how often his wrath hath been revealed from Heaven against men and women of unclean behaviour and so with what severity he chargeth persons of both sexes to abstain from fornication adulterie and all other fleshly impurities to recount how proper and effectual a course he hath taken to render all unclean persons inexcusable viz. by contriving and allowing unto them his ordinance of marriage a means honourable agreeable to their natures and fully sufficient at least where it is not disabled by an high hand of wickedness to preserve them from all defilements of the flesh So also to consider what a sad and miserable condition even in this world very many have brought themselves unto by unclean practises loseing their credits exposing themselves to contempt and scorn wasting their estates undoing their posterities if they have any ruining their families disgraceing their friends wasting their strength filling their bodies with very grievous noisome painful and shameful diseases so destroying their lives before their time and dying one of the worst kinds of self-murtherers leaving behind them the stench and rottenness of their bodies in their names and memories in like manner to consider how many thousand times more grievous and terrible then all this it must needs be to die under the conscience and guilt of so much sin and wickedness and withall that no man ever committed any act of uncleanness but was arrested with sadness and discontent immediately upon it Under this head also are comprehended these and such like duties to imploy our selves in some honest labour and course of life and not to suffer either our minds or our bodies to dispose themselves unto wantonness by idleness or sloth to be temperate in our diet not affecting meat or drinks of high nourishment when we are in health or invented to inflame or nourish lust moderate in our sleep sober in our apparel modest and grave in our behaviour favourie in our speech and communication or if by a conscientious observance of all these we cannot arrive at the blessing of a stable and perfect frame of continencie but that we are still pursued with inclinations and motions another way then to take sanctuary at the ordinance of marriage and therein so to live and converse with her or him whom God shall give into our bosome that there may be a mutual confidence of each in other no occasion in one kind or other being given on either side of the least jealousie of unfaithfulnesse or want of conjugall affections in either towards other Under the third and last head these duties haply with some others of like consideration are comprised To withdraw from our familiar friends and acquaintances as fast as conveniently we may when we understand that a spirit of uncleannesse is entered into them and they refuse after the first and second admonition to repent and reform not to entertain others of like sinful character to avoid privacie with such persons who may in probability especially by means of the opportunitie awaken the lust of concupiscence within us which before was fast asleep not to be familiarly pleasant or sportful men with women or women with men either in talk or in gesture though before company but only with their own yoke-fellows not to come within the doors of houses commonly suspected of
uncleanness unlesse haply upon some urgent occasion and then to hasten our retreat all we can not to look narrowly or long upon the comliness or beauty of a person of another sex our own yoke-fellow in marriage only excepted not to contemplate or feed upon the remembrance of them afterwards c. Besides these things and such like in reference to our selves the Commandement chargeth us by all lawful and good means as much as in us lyeth to prevent all acts of impurity in others and more especially in persons related unto us as in our Children by disposing them timely in marriage if occasion be and opportunity serve and in the mean time conscientiously to endeavour what by prudent instructions what by our own exemplary sobernesse and gravity and what by discreet government and nurture to preserve them unspotted and undefiled unto the day thereof We are debtours likewise unto our Servants whilest they remain in our service to endeavour by all the three means last mentioned to keep them chaste also and free from pollutions in the flesh c. Quest 99. What is the summe or substance of the Eighth Commandement Answ That we do not by any negligence or unlawful practises impair the outward estate of other men or our own but on the contrary that by all honest and good means we seek to preserve and further both Quest 100. What are the sins particularly forbidden in this Commandement Answ They are very many yea though we extend the prohibition in it unto actual or external sins only which probably may be according to the mind of God referring those of the heart from whence these proceed unto the Tenth and last Commandement which seems to have been particularly fram'd and given by God for the restraint and punishment of such sins But concerning the sins which are more properly and directly the breaches of this Commandement they respect our misdoings or miscarriages either in reference to our selves or to others Those of the former relation are these with their like Trifling away our time in idlenesse or impertinencies walking inordinately wasting our estates by prodigalitie by lavish and needless expences as in meats drinks clothes buildings house-furniture sports pleasures gaming giving or lending without discretion ill-advised suretiship unnecessarie suits at Law venturing upon callings or dealing in commodities wherein we have neither skill nor experience It is likewise a kind of stealing from our selves and ours and so a sin against this Commandement to be miserably pinching and sparing towards either in things needful for the body when God hath given us plentiful or competent estates c. In reference unto others we may be offenders against the Commandement before us severall waies as well by omissions as commissions In the former of these waies by refusing to lend unto them in case they be reputed honest and able to repay when they stand in need and we well able to befriend them in this kind by neglecting or refusing to pay what we owe at the time appointed when we have wherewith to do it by not doing our best to preserve our neighbours cattel when we see them in danger of perishing and so his corn in the field or any other his commodities when we apprehend them likely to be wasted spoiled or purloined by not restoring either what we have found when we know the right owners hereof or things committed to our trust and custodie by not giving bread to the hungry drinke to the thirsty clothes to the naked when we are sufficiently provided to do all this and have opportunity c. In the latter way of the two mentioned we shall sin against the said Commandement by borrowing without necessity only to enrich our selves by lending upon hard termes and for unreasonable gain by exacting our whole debt when our debtour is either not able to pay the whole or not without extream inconvenience to him and his by denying what we have borrowed by detaining either that which hath strayed when the owner is known or the hire of the labourer or the poor mans pledge being the means of his lively hood by injustice fraud falshood craft making advantage of the poverty want ignorance or simplicity of those with whom we deal in bargaining buying selling letting hyring dividing accounting exchanging arbitrating joynt-trading c. by putting men to trouble or needlesse expences to come by their own by equivocating or concealing the truth to make things doubtful and litigious for our own advantage and to the prejudice of others by putting off bad wares for good by enhaunsing the reasonable price of commodities which we have engrossed into our own hands by saying of what we are to buy it is naught and of what we are to sell it is good whether there be just cause to say the one or the other or no by constraining those who fell for need to take a price beneath the just value of their commodities or otherwise to leave them upon their hand by abusing mens credulity or unskilfulnesse by deceitful lights false weights ballances or measures by selling or buying either justice or injustice or other things that ought no more to be bought or sold then these as Church-livings licence or leave to preach the Gospel indulgences or dispensations for sin crucifixes charms with all the appropriate implements of superstition and idolatry by prolonging of suiâ—â— by promoting abetting or defending bad causes by being contentious and molesting persons with suits at Law either for matters of small value and without having first made friendly and Christian applications unto those whom we thus molest to trie whether the differences between us might not have been compounded in a more amicable and lesse chargeable way or with a virulency or hatefulnesse of spirit to increase their trouble or charge in the suit more then otherwise we needed by removing land-marks or ancient bounds by making spoil in our neighbours corn grass woods fruit c. or by exposing them unto spoil by mis-using or disabling his fences by leaving open gates c. by robbing or stealing either by sea or land money goods cattel children servants c. by professing or practising unlawful unuseful or infamous arts imployments or waies of getting money as those of juglers jesters fortune-tellers figure-casters wizards stage-players panders bearwards rope-dancers keepers of gaming-houses with the whole retinue of those that practise divinations in severall forms of superstition as by fire by water by birds by fishes by arrovves by axes by dreames by the starrs by the dead or divells rather by the hand by the joints by sieves by meal by frankincense c. and generally all such devices and wayes of living which are of no use but abuse rather to the publique being good for nothing but to pick the purses of poor and inconsiderate people such of whom the Proverb saith that They and their money are soon parted Quest 101. What are the particular duties required in this Commandement Adsw It is