may prove a Snare rather than a Guide to Us. Q. How then do you Suppose that this Rule is to be Vnderstood by Us A. We must first set our Selves in our Neighbour's Place and then put it to Our Consciences Were his Case our Own what would we desire that One in Our Circumstances should Do for Vs and then conclude that We ought to Do the Same for Him Thus for Example If a poor Man ask an Alms of Us We must not think that We are at Liberty to Refuse him because we neither need nor desire that Any One should Relieve Us But we must bring his Case home to our selves and suppose that we were in his Circumstances poor and destitute would we not then think it Reasonable that One in Our Circumstances should Relieve Vs and that will shew Us that therefore we ought to Relieve him Q. But must We then after such a Change of Circumstances absolutely Do to Others whatsoever we would in the like Circumstances desire that They should do to Us A. I do not say that neither Men may desire what is Vnlawful and then in Conscience of our Duty to God we must deny them They may desire what is Vnreasonable or may be Greatly Inconvenient to Us and in such Cases though we Owe a Duty to our Neighbour yet we must Remember that we Owe a Duty to our Selves too and must consider our Own Interests as well as those of Our Neighbour If a Man should fall into such Circumstances as to need my telling of a Lie or Forswearing my self to bring him safely out of Them though I should be so Wicked as to desire in the like Case that Another would do the same for Me yet I am not therefore Obliged by this Rule to do this for Him because neither ought I to desire such a Thing of Another nor ought Any Other to desire it of Me. Again Should a Man desire me to be bound with him for a considerable Sum of Money which I cannot pay without great Damage to my self and Prejudice to my Family Though I should perhaps wish that had I the same Occasion that this Man has Another would be bound for Me yet because the desire is Vnreasonable and such as in Duty to my self and my Family I ought not to comply with neither am I obliged by vertue of this Rule to answer his Desires in it Q. What then do you take to be the true Import of this Rule A. That whatsoever I could justly and reasonably Desire of Another Man in my Circumstances and it would become him in Charity to do for Me the same ought I to do for my Neighbour And thereby make it manifest as the Other Rule directs that I do indeed Love him as my Self Q. To how many Commandments has God Reduced our Duty towards Our Neighbour A. To Six which make up the whole of the Second Table Q. What is the First of These A. Honour thy Father and thy Mother that thy Days may be long in the Land which the LORD thy God giveth Thee Q. What is the proper Extent of this Commandment A. It expresly Regards only our Natural Parents But the Reason of it extends to all Sorts of Persons who are in any Respect our Superiours and to whom we Owe any Singular Honour upon that account And to the most of which the very Name of Fathers is Given in the Holy Scriptures Q. What are the chief Relations to which this Commandement may be Referr'd A. They are especially these following 1. Of Children towards their Parents 2. Of Subjects towards those who are in Authority over Them 3. Of Scholars towards their Governours 4. Of Ordinary Christians towards their Ministers 5. Of Servants towards their Masters 6. Of Wives towards their Husbands 7. Of Younger Persons towards the Aged And 8. Of those who are in a lower degree towards such as are in a higher Place of State and Dignity Q. Does not this Commandment Require some Return of Duty from those who are upon any of these Accounts to be Honoured by Us A. In the Equity of it it certainly does And therefore as it is Our Duty to Honour Them so it is no less their Duty to behave themselves as their Relation requires towards Us. Q. What do you mean by Honouring of such Persons A. Not a bare formal Respect but with that all that Love Duty and Obedience all that Help and Service which they may justly expect from Us and which our Own Reason tells Us we ought to yield to Them Q. What are the Particular Duties which are Required of Children towards their Parents A. To Love Honour and Succour their Father and Mother To Obey their Orders and Bear with their Infirmities and Submit to their Correction To promote their Comfort and Welfare by all fitting Means and if they Need and their Children are Able to Provide for and Support Them Q. Are all these Duties to be equally paid to both our Parents A. They are and that by the express Words of the Commandment Honour thy Father and thy Mother Comp. Prov. i. 8 vi 20 Eph. vi 4. Q. What Return of Duty ought Parents to make to their Children A. It is their Duty to breed them up Carefully whilst they are young Vertuously and Religiously when they are capable of discerning between Good and Evil. To Love them To Provide according to their Ability for them To bring them up to some honest and useful Employment To Encourage them when they do Well to Correct them when they do Amiss To be Gentle and Courteous towards them and not by their Passions or Perverseness provoke them to Anger and Alienate their Affections from them Q. What is the Duty of Subjects towards those whom God has set in Authority over Them A. To submit to their Laws to be faithful to their Interests and Obedient to them in all their Just Commands To live Quietly under their Government and to Contribute according to their Capacity towards the Support and Defence of it By their Counsel their Estate and if need be by Venturing their very Lives for their Service Q. What if the Civil Power shall command Me to do that which is contrary to my Duty towards God A. I must in that Case Obey God rather than Man If for this I shall be punish'd I must patiently yield to it and Glorify God That He has thought Me worthy to Suffer for my Duty to Him Exod. i. 15 16. Dan. iii. 14 c. vi 6 c. A. What if any Difference should arise in the Commonwealth of which I am a Member between the Prince and the People A. I must carefully Examine where the Right lies and Act so as is most agreeable to the Rules of Religion first and where they are Silent to the Laws and Constitution of the State to which I belong Q. What is the Duty of the Civil Magistrate towards his People A. To order all his Counsels
Lives End 2 Thess. iii. 3 The Lord is faithful who shall stablish you and keep you from Evil. Eph. iv 30 Grieve not the Holy Spirit of God whereby you are sealed unto the day of Redemption Phil. 1.6 Being confident of this very thing That he which hath begun a good work in you will perform it untill the day of Jesus Christ. SECT IV. Q. BUt what if notwithstanding all your present Desires and Resolutions you should chance to fall away from your Duty and thereby put your self out of this state of Salvation â—s there no way left for you to recover your self and to return again to it A. Yes there is by a true Repentance for the Sins which I shall have Committed and an humble Confession of them to God with earnest Prayer for his Forgiveness through the Merits and Intercession of Jesus Christ our Blessed Saviour and Redeemer Q. What mean you by Repentance A. I mean such a Conversion of a Sinner to God whereby he is not only heartily Sorry for the Evil he has done and Resolved to forsake it but do's actually begin to renounce it and to fulfil his Duty according to his Ability with a steadfast purpose to continue God's faithful Servant unto his Life's End Q. What are the chief Acts required to such a Repentance A. To forsake Evil and to do Good To turn from those Sins which we repent of and to serve God by an Universal Obedience of him in whatsoever he has required of us Q. What is the first step towards a true Repentance A. To be thoroughly Convinced of the evil of our Ways and heartily Sorry for it Q. Is any kind of Sorrow to be look'd upon as a part of true Repentance A. No there is a Sorrow for Sin which proceeds not from any Love of God or Sense of our Duty to Him nor yet from any real Hatred of the Sins which we have committed but meerly from the fear of God's Judgment and of the Punishment which we may be likely to suffer for them This is that Sorrow which is commonly called Attrition and may be in the most Wicked Men without ever bringing them to any true Repentance for their Sins Q. What then is that Sorrow which leads to a true Repentance A. It is that Godly Sorrow which proceeds from a Sense of our Duty and of the Obligations we lie under to the performance of it When we are Sorry for our Sins upon the account of our having thereby offended God broken the Covenant of the Gospel and grieved the Holy Spirit which was given to us and are therefore resolved immediately to forsake our Sins and never to return any more to them Q. How is such a Sorrow to be wrought in a Sinner A. Only by the Grace of God and the serious Consideration of our Own Estate towards him the former to be attain'd by our constant Prayers for it the latter by accustoming our selves often to Examine our Souls and to try our Ways by the measures of that Obedience which the Gospel of Christ requires of us Q. Do's not God make use of many other ways to bring Men to such a Sorrow A. God has many ways whereby to bring Sinners to Repentance Sometimes he do's it by bringing some temporal Evils and Calamities upon them Sometimes by visiting them with Terrors and Disquiets of Mind Sometimes he calls upon them by the Outward Ministry of his Word and Sometimes by the Evils which befal Others especially those who were their Companions in their Sins But whatever the Occasions be which God is pleased to make use of to bring us to Repentance it is the Grace of the Holy Spirit and the serious Consideration of our own wretched Estate that begins the Work and produces in us that Godly Sorrow which finally ends in a true Repentance Q. What are the chief Motives with respect to us to engage us thus to Sorrow for our Sins A. The Threats of God denounced in the Holy Scriptures against Impenitent Sinners and the Promises there made of Pardon to all such as shall truly Repent and return to their Duty as they ought to do Q. What is the next thing required in order to a true Repentance A. Confession of Sin Not that God has any need of being informed by us of what we have done amiss but to the end we may thereby both raise in our selves a greater shame and sorrow for our Evil Doings and give the greater Glory to God by such a solemn humbling of our selves in Confession before him Q. Is such a Confession necessary to our Forgiveness A. So necessary that we have no promise of any Pardon without it Prov. xxviii 13 He that covereth his Sins shall not prosper but whoso confesseth and forsaketh them shall have Mercy 1 Joh. i. 8 9. If we say that we have no Sin we deceive our selves and the Truth is not in us If we confess our Sins he is Faithful and Just to forgive us our Sins and to cleanse us from all Vnrighteousness Q. To whom is our Confession to be made A. Always to God and in some certain Cases to Man also Q. What are those Cases in which we ought to confess our Sins to Man as well as unto God A. They are especially these Three 1. Iâ— case we have Offended or Injured our Neighbour and upon that account need to obtain hiâ— Pardon as well as God's 2. If by any opeâ— and notorious Transgression we shall happeâ— to have either deserved or it may be to havâ— fallen under the Censures of the Church anâ— so Confession to the Church be necessary to restore us to the Peace of it Or 3. If we shalâ— have any private reason that may move us to acquaint any Person with our Sins for Advice for Prayer for Absolution or for any the like Advantage which cannot be had without it Q. What think you of that Confession commonly called by them Auricular-Confession which the Church of Rome requires as necessary to Forgiveness A. I look upon it as a great and dangerous Imposition that has no warrant from God is a great Rack and Snare to the Consciences of Good Men and may be apt to encourage most Others in their Sins Whilst by the Absolution which is so readily given them thereupon and the Efficacy of which is so highly magnified in that Church they are taught to entertain a much less Opinion both of the Heinousness and Danger of their Evil-doings than either the Scripture Warrants or their own Interest should prompt them to admit of Q. Is there not somewhat yet required beyond this in order to our Forgiveness A. Yes there is for to all this there must be super-added an Actual forsaking of those Sins which we Confess and that Absolute and without Reserve so that we must firmly resolve and as much as in us lies heartily endeavour never to return again any more to them Q. But
Designs and Enterprizes as much as in Him lies to the Publick Good Not to Vex or Oppress his Subjects but to Rule them with Gentleness and Moderation but especially with an Exact Justice and Equity To be Faithful to the Trust committed to Him and not seek to Oppress or Enslave his People But above all to take Care of the Service of God and See that the true Religion be Maintain'd and Protected in his Dominions And to Use his utmost Endeavours for the Suppression of all Vice Profaness and Irreligion as being at once both Odious to God and Destructive of the Publick Peace and Welfare of any People Psal. ci Isa. xlix 23 Q. What is the Proper Duty of Scholars towards their Teachers and which is much the Same of Ordinary Christians towards their Spiritual Rulers and Guides A. To Respect them highly for their Office and Works Sake To attend upon their Instructions with Care and Diligence To submit themselves to their Conduct in those things wherein they are set over them And to Reward them according to their several Stations and the Work which they have to do Q. How ought Those who are Teachers to behave Themselves towards Them who are Committed to their Charge A. They should attend to their Teaching with Faithfulness and Diligence Should be careful to consider what Instruction is most proper for every One and give it in that way that may be likely to prove the most profitable to Them They are freely to tell them of their Faults to admonish them of the Danger as well as Sinfulness of them and to help them according to the best of their Power to Correct them In short it is their Duty and ought to be their Study and Endeavour to Guide those whom they have the Charge of the best and most direct way they can for the attainment of that Knowledge which they pretend to bring them to Q. What is the Duty of the Wife towards her Husband A. Faithfully to Observe her Marriage Vow and Covenant To Love Honour and Obey him to be true and just to him in all his Concerns To Order his House with prudence and discretion To bring up his Children in the Nurture and Fear of the Lord to instil Good Principles betimes into them and Root out bad Ones Not to forsake him in any Troubles or Adversities that may fall upon him but to continue Faithful and United to him in Person and Affection to her Lives End Q. What is the Husbands Duty towards his Wife A. To be true to her Bed Kind and Loving to her Person to Communicate to her of his Substance and to look after her in all her Sicknesses or other Distresses To protect her against the Injuries of Others and to Cherish her himself as his Own Flesh To keep only to her and not be separated from her so long as it shall please God to continue her Life to him Q. What is the Duty of Servants towards their Masters A. To be Diligent in their Business True and Just to what they are Intrusted withal Careful in the Management of their Concerns as if it were for Themselves Not Profuse or Extravagant in any thing which is Committed to their Care but Thrifty and Watchful Not to be Eye-Servants but to Use the same Industry and Integrity in their Master's Absence as they would do if he were Present with them Q. How ought Masters to behave themselves towards their Servants A. With Kindness and Gentleness providing for them what is Convenient not laying too much Work upon them nor too Rigorously exacting what they do To have a due Regard to their Souls as well as Bodies and in order thereunto not only to allow them a sufficient Time for the Service of God but to see that they Employ the Time so allow'd them to the Glory of God and the promoting of their Souls Welfare And lastly To be Just in paying them their Wages neither keeping it back from them when it is due nor Otherwise defrauding them of their hire Q. What is the Duty of the Younger towards the Aged A. To give a seemly Respect and Honour to them and not to Injure or Affront them for any Infirmities which their Age may chance to have brought upon Them Q. How ought Elder Persons to behave themselves towards the Younger A. They ought to Advise them in their Affairs to Encourage them in their Duty to set a Good Example to them and prudently to Reprove them for and endeavour to Reform in them what they see Amiss Q. How ought Those who are in a lower Degree to behave themselves towards Such as are in Fortune and Quality above them A. They ought to give them Honour suitable to what the Difference of their Ranks and Stations may justly Require Not to Envy or Back-bite them not to Wish or Do Them any Evil out of any Malice or Enmity against them for what they Enjoy in Character or Estate beyond them Q. What is the Duty of those who are of a Higher Rank towards Such as are below Them A. Not to behave themselves proudly or arrogantly towards them Not to despise them for their Poverty or Meanness in the World but to Remember that they are both Men and Christians and upon both those Accounts as high in God's Esteem as themselves That when we come before the Judgment-Seat of Christ we shall All stand upon the same Level All Titles and Honours and Distinctions shall be laid aside and only the Vertue and Piety of the Soul be consider'd That in the mean time the poorest and lowest Man may be Wise and Good Brave and Constant Chast and Temperate and that these in Reality make a great Man beyond all the Outward Trappings of Titles and Retinue And lastly It is their Duty to be Liberal and Charitable out of what God hath given them to those who are in Need which is the best Use that any Man can put his Riches to and will turn to the highest Account at the last Q. What Encouragement has God given Us to make us the more careful to Observe this Commandment A. That thy Days may be long in the Land which the LORD thy God giveth Thee Q. What is the Import of this Exhortation A. It contains a Promise to those who should Honour their Father and Mother that they should Live long in that Good Land to which the Lord was then leading them by the Hand of Moses his Servant Q. What Encouragement does this Give to Us now A. It shews us in a Type what we may promise our selves upon our Obedience That as long Life and that in the Land of Canaan their expected Inheritance was the Highest Temporal Promise God could make to the Jews as being indeed the Foundation of All the present Blessings they were capable of Receiving So if we carefully Observe this Command it shall not only promote our present Peace but shall be