Selected quad for the lemma: father_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
father_n	ghost_n	godhead_n	holy_a	18,157	5	6.0211	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A37046	The law unsealed: or, A practical exposition of the Ten Commandments With a resolution of several momentous questions and cases of conscience. By the learned, laborious, faithful servant of Jesus Christ, Mr. James Durham, late minister of the Gospel at Glasgow.; Practical exposition of the X. Commandments.	Durham, James, 1622-1658.; Owen, John, 1616-1683.; Jenkyn, William, 1613-1685.	1676 (1676)	Wing D2817; ESTC R215306	402,791	322

be immediately and directly against God himself or any of the persons of the blessed Godhead or mediately and indirectly against him when it is against his Ordinances of the Word Prayer Sacraments c. by vilifying them in expressions or against his people or the work of his spirit in them he is indirectly blasphemed in them when they or it are mocked as when Pauls much learning in the Gospel is called madness or when real and serious Religion Repentance or Holiness are called Conceitedness Pride Preciseness Fancy c. 3. Blasphemy may be considered either as it is deliberate and purposed as in the Pharisees or 2. As it is out of infirmity rashness and unwatch●ulness over expressions or 3. Out of ignorance as Paul was a Blasphemer before his Conversion 1 Tim. 1. 15. 4 It may be considered 1. As against the Father 2. As against the Son 3. As against the Holy Ghost all are spoken of Matth. 12. and Mark 3. 1. Blasphemy against the Father is that which striketh either against the Godhead simply or any of the Attributes which are due to God and so it s against all the persons in common or against the Trinity of persons when it is denyed and so that relation of Father in the Godhead is blasphemed 2. Blasphemy against the Son is when either his Godhead in the Eternity of it is denyed as it was by the Phetini●●s and A●ians or when the distinction of his Natures in their respective true properties retained by each nature is denyed or when he is denyed in his Offices as if he did not satisfie Divine Justice for the sins of the Elect as a Priest which is done by the Socinians or as if he had not a Kingdom or Authority or when other Mediators or other satisfactions to Justice are set up and put in his room or when another Head and Husband to the Church Prince or Pope or another Word then what is written are made and obtruded upon her and the like whereof there are many in Popery in which respect Antichrist is said to have many names of blasphemy Rev. 13. 3. Blasphemy against the Spirit may be considered either as it is against the third Person of the Godhead and so it is against the Trinity and was that errour peculiar to Mac●do●ius or the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or pugnantes contr● Spiritual that is fighters against the Spirit or it may be considered as it looketh especially to the operation or work of that Spirit in a mans self and so it is that peculiar Blasphemy spoken of Matth. 12. 32. Which when all other Blasphemies are declared to be pardonable is said never to be pardoned ●his is the highest degree of Blasphemy which may be so 1. In that it is not at any time fallen into by a Believer or an Elect. 2. That it is not often fallen into even by others that are Reprobates 3. That it is hardly known to the person himself that is guilty of it but much less to others 4. That it is never repented of and we think doth never affect because it is never pardoned all other sins are pardonable and many are actually pardoned 1. This sin then is not every sin though all sins grieve the Spirit Ephes 4. 27. Nor 2. is it any sin of infirmity or of ignorance even such as Pauls was Nor 3. Is it any sin even though against knowledge committed against the second Table of the Law such as David fell into and may be pardoned Nor 4. Is it every sin that is against Christ and clear light for Peter denyed him but it was of infirmity Matth. 26. ●0 But this sin is 1. in the main of the Gospel and as to its saving work 2. It is not only against light but against the Spirits present testifying of it or bearing witness to it and after fore-going convictions yielded unto in some measure and sticking or lying on as weighty and making the Conscience to challenge as may be gathered from Hebr. 6. 3. It is not in one particular sin or act but in a total and resolute opposing of the Truth whereof men are convinced seeking to bear it down in others and to extirpate it out of the World as the Pharisees did Matth. 12. Who not onely rejected Christ as to themselves but opposed him in all others and sought utterly to undo the Truth This is the Heir come let us kill him say they 4. This opposition flows from malice against the Truth hatred of it and from accounting it a thing unworthy to be in the World not out of fear or infirmity or from mistake but out of envy and despight at it for it self On this account the Lord objecteth it to the Pharisees John 15. 24. But now they have both seen and hated me and my Father and Matth. 21. 5. It is universal against every thing of the Spirit and obstinately constant without any relenting grief or fear except onely left it attain not its end the fear of that tormenteth it but its malice and hatred groweth as it is marred or obstructed being deliberately begun and prosecuted 6. It has in it a special contempt of and disdain at those special means and works of the Spirit whereby a sinner is reclaimed as Convictions Repentance Renewing again to it c. Thus Hebr. 10. 10. It doth despight to the Spirit and to Jesus Christ as to any application it contemptuously rejecteth him and his satisfaction and any glance of the Spirit that beareth that in simple contempt through ignorance and infirmity is against the Son but this which is thus qualified is against the Spirit and is never to be pardoned the first is against the object Christ but the second is against him who is or him as born in on sinners by the Spirit and as contemned by them after their being under these convictions and acknowledging of them this irremissibleness is not simply that the sin shall not be pardoned for so many sins are to the Reprobates nor yet simply because it endeth in final impenitency though that be with it too since many sins are followed by that also but we conceive it to be in these 1. That seeing this sin which can be said of no other sin doth willfully and out of despight reject Christ there can be no other Sacrifice gotten to expiate it Hebr. 10. ●6 There remaineth no more ●●crifice for it and though the person after the first Commission of it may be keeped a while in the Land of the living yet the nature of that sin being to grow in malice and to reject that remedy there being no other and this being still willfully and maliciously rejected availeth them not so their sin is never pardoned 2. That the Person guilty of this sin cannot be renued by Repentance the heart of him suppressing that work maliciously this impossibility is not from the inefficacy of Grace but from the order which God hath laid down in the working of Repentance and in

the Spiritual Holy Just and good Law the Royal Law binding u●to the Obedience of God our King the Law which Jesus Christ came not to destroy but to fulfil whereof he is the end for Righteousness to every on that believeth which doth as a School moster lead to Him by discovering the holy nature will of God and mens duty to walk conformly to it by convincing of the most sinful pollution of our nature heart and life of universal disconformity to it and innumerable transgressions of it of the obligation to the wrath and curse of God because of the same of u●●er inability to keep it and to help our selves out of this sinful and wrathful estate by humbling under the conviction and sense of both by putting on to the Renunciation of self-righteousness or righteousness according to this Law And finally by convincing of the absolute and indi●●●nsable necessity of an other righteousness and so of this imputed righteousnes● the law that is so very necessary to all men in common and to every Regenerate and unr●generate man in particular from which ●re one jote or title can pass unfulfilled Heaven and Earth must pass and which the Prince of Pastors infinitely skilful to pitch perti●●nt subjects of Preaching amongst many others made choice of to be a main subject of that solemn Sermon of his on the Mount wherein he did not as many would ●ave expect●d soar alost in abstruse contemplations but graciously stooped and condescended to our c●●●●ity for catching of us by a plain familiar and practical exposition of the Commands as indeed Religion lyeth not in high flown notions and curious speculations nor in great swellings of words but in the single and sedulous practise of these things that are generally looked on 〈◊〉 low and common as the great art of Preaching lyeth in the powerful pressing thereof infin●●ting of how much moment the right uuderstanding of them is and how much Religion ly●●● in the serious study of suitable obedience thereto not in order to justification but for glorifying God who justifieth freely by his grate through the Redemption that is in Jesus without which Obedience or holiness no man shall see the Lord. And if the Treatise bear but any tolereable proportion to such a Text and Theam it cannot but have its own excellency and that thou ma●st be induced to think it doth I shall need only to tell thee that it is though alass posthumous and for any thing I know never by him intended for the Press otherwise it had been much more full for ●e is much shorter on the commands of the second Table then on these of the first touching only on some chief heads not judging it fit belike at that time and in that exercise to wit Sabbath-day-morning Lectures before Sermon to dwell long on that subject which a particular prosecution would have necessitated him to especially since he was at that same time to the same auditory Preaching Sabbath afternoons on the third chapter of the Epistle to the Colossians a subject much of the same nature but what he saith is material and excellent great Mr. Durhams who had some excellency peculiar to himself in what he spoke or writ as appeareth by his singular and some way S●raphick comment on the Revelation wherein with Aquiline-sharp-sightedness from the top of the high mountain of fellowship with God he hath deeply pryed into and struck up a great light in several mysterious things much hid even from many wise and sagacious men before And by his most sweet and savoury yet most solid exposition of the Song of Solomon smelling strong of mor● than ordinary acquaintance with and experience of th●se several influxes of the love of Jesus Christ upon the Soul and effluxes of its love the fruit and effect of His towards Him wherewith that delightful discourse is richly as it were imbroydered The greatest realities though indeed sublime spiritualities most plainly asserted by God and most powerfully experienced by the Godly whose Souls are more livelily affected with them than their very external senses are by the rarest and most remarkable objects and no wonder since every thing the more spiritual it is hath in it t●● greater reality and worketh the more strongly and efficaciously however of late by an unparalieledly-bold black mouthed blasphemous Scribler nefariously neck named Fine Romances o● the secret Amouts betwixt the Lord Christ and the believing Soul told by the Non-conformists-preachers What are these and the like Let him kiss me with the kisses of his mouth for his love is better than Wine Thy name is as an Oyntment poured forth therefore the Virgins love thee We will remember thy love more than Wine the upright love thee Behold thou art fair my beloved yea pleasant also our bed is green A bundle of myrrh is my beloved unto me he shall lye all night betwixt my breasts I sat down under his shadow with great delight and his fruit was sweet to my taste He brought me to the Banqueting-house and his Banner ●ver me was love Stay me with Flagons comfort me with Apples for I am sick of love His left hand is under my head and his right hand doth imbrace me My beloved is mine and I am his I am my beloveds and his desire is towards me I found him whom my Soul loved I held him and would not let him go Set me as a seal upon thy heart and as a seal on thine arm Love is strong as death many waters cannot quench love neither can the floods drown it I charge you O Daughters of Jerusalem if ye find my beloved that ye tell him I am sick of love Come my beloved let us go up early to the Vine-yards let 〈◊〉 see if the Vines flourish there will I give the my loves make hast my beloved be thou like to a R●e or to a young Heart on the Mountains of Spices How fair and how pleasant art th●● O love for delights O my Dove let me see thy countenance let me hear thy voice for sweet is thy voice and thy countenance is comely thou hast ravished my ●eart my Sister my Spouse with one of thine eyes with one chain of thy neck turn away thine eyes from me for they have over come me He that loveth me shall be loved of my Father and I will love him and manifest my self to him If any man love me he will keep my words and my Father will love him and we will come unto him and make our abode with him As the Father hath loved me so have I loved you continue ye in my love If ye keep my Commandements ye shall abide in my love even as I have kept my Fathers Commandements and abide in his love The love of Christ constraineth us we love him because he first loved 〈◊〉 the love of God is shed abroad in our hearts by the Holy Ghost given unto us whom ●aving not seen ye love whom though now ye see him

what is forbidden in this Commandment and how we break it in our ordinary practise Then 3. Open the Reasons that are annexed Concerning Images two things are to be enquired 1 If no Image be lawful and if any be lawful what these be 2. If any use especially religious of Images be lawful and if adoration of any kind ●e to be given to them We say for Answer 1. That making of Pictures of Creatures which are visible or may be comprehended or historical phansies to speak so such as the senses and elements use to be holden forth by which are rather Hieroglyphicks then real Pictures these I say are not simply unlawful but are so when they are abused so Solomon made Images of Lions for his use and thus the gift of engraving and painting as well as others which God hath given to men may be made use of when as hath been said it is not abused As 1. When such Pictures are obscene and filthy and against Christian modesty to behold such break this Commandment but more especially the seventh because as filthy communication doth pollute the ears so do they the eyes 2. When men become prodigal in their bestowing either too much time or too much expence on them 3. When they dote too much on them by curiosity and many other wayes they may be abused but especially in the fourth place if they be abused to any religious use then they become unlawful as afterward shall be cleared 2. Though making of Images simply be not unlawful and discharged by this Commandment yet thereby every representation of God who is the Object to be worshipped and every Image religiously made use of in worship is condemned though civil and political Images and Statues which are used as ornaments or badges of honour or remembrance●s of some fact c. be not condemned 1. Because such Images cannot but beget carnal thoughts of God as Acts 6 29. contrary to this Commandment 2. Because God discovered himself Deut. 4 15 16 c. by no likeness but only by his Word that they might have no ground of likening him to any thing 3. Because it is impossible to get a bodily likeness to set him out by who is a Spirit and an infinite Spirit so then every such image must be derogatory to God as turning the Glory of the invisible God to the Shape of some visible and corruptible Creature which is condemned Rom. 1. 22 23. for every Image supposeth some likeness Now there can be no conceivable or imaginable likeness betwixt God and any thing that we can invent therefore it is said by the Lord Isai 40. 8. To whom will ye liken God or what likeness will ye compare unto him where it seemeth it was no Idol but God they aimed to represent by their Images which was the fault condemned vers 25. As also when we cannot conceive of God and of the Mysteries of the Trinity and Incarnation as we ought what presumption must it be to paint them Therefore upon these Grounds 1. We simply condemn any delineating of God or the Godhead or Trinity such as some have upon their buildings or books like ● Sun shining with beams and the Lords Name Jehova in it or any other way this is most abominable to see and a hainous wronging of Gods Majesty 2. All representing of the Persons as distinct as to set out the Father personally considered by the Image of an old man as if he were a creature the Son under the Image of a Lamb or young man the Holy Ghost under the Image of a Dove all which wrongeth the God head exceedingly and although the Son was and is Man having taken on him that nature and united it to his God head yet he is not a meer m●n therefore that image which only holdeth forth one nature and looketh like any man in the World cannot be the representation of that Person which i● God and man And if it ●e said m●ns soul cannot be painted but his body may and yet that picture representeth a man I answer it doth so because he has but one Nature and what representeth that representeth the person but it is not so with Christ his Godhead is not a distinct part of the humane Nature as the soul of man is which 〈◊〉 necessarily supposed in every living man but a distinct nature only united with the manhood in that one person Christ who has no fellow therefore what representet● him must not represent a man only but must represent Christ Immanuel God man otherwise it is not his Image beside there is no warrant for representing him in hi● Manhood nor any colourable possibility of it but as men fancy and shall that be called Christs portraiture would that be called any other mans portraiture whic● were drawn at mens pleasure without regard to the pa●ern again there is no use o● it for either that Image behoved to have but common estimation with other Images and that would wrong Christ or a peculiar respect and reverence and so it sinneth against this Commandment that forbiddeth all religious reverence to Images but he being God and so the object of Worship we must either divide his Natures or say that Image or picture representeth not Christ Again as to what may be objected from the Lords appearing sometimes in the likeness of a man or the Spirits descending as a Dove or as cloven tongues of fire It i● answered 1. There is a great difference betwixt a sign of the Spirits presence and a representation of the Spirit 2. Betwixt what representeth the Spirit as he is one of the Persons of the blessed Trinity and what resembleth some gift of his The similitude o● a Dove descending upon Christ was to show his taking up his residence in him an● furnishing him with gifts and graces and particularly holy simplicity and meeknes● without measure and so his appearing in cloven tongues was to shew his communicating the gift of Tongues to the Apostles 3. Neither is there any warrant for drawing him in these shapes more then to look on every living Dove as representing him and the like may be said of Gods appearing sometimes in humane likeness it was but that men might have some visible help to discern something of Gods presence but not to give any representation of him and these bodies were but for a time assumed as a praeludie and fore-running evidence of the Sons being to become man From this ground also it would seem that painting of Angels might be condemned as a thing impossible they being Spirits which no corporal thing can represent besid● that the representing of them has some hazard with it and for those cherubims that were made by Gods direction under the Old Testament they were rather some Embleme of the nature and service of Angels as being full of zeal and alwayes as it were upon wing ready to obey Gods will then any likeness of themselves and it s hardly possible to fancy representations

the family which Persons in secret perform and so Family-worship will be a worshipping of God beside what is in publick and secret in a Domestick and family-relation jointly Thirdly That this Command requireth such a family-worship distinct from publick and secret and something to be performed in worshipping of God amongst persons of related which is not required of others may thus be made out 1. The thing called for in this Command is certainly worship yea immediate worship it being a Command of the first Table and such a thing as the sanctifying of the Sabbath 2. This Command taketh in all Domestick Relations Parents Children Son● and Daughters Masters and Servants Men or VVomen yea and Strangers that may be for the time or on that day sojourning there these are all constituent Members of a Family 3. The thing required of them is not simply rest from labour for 1. That is commanded for the Beasts lest men should be hindered from or interrupted in their holy rest by their waiting on them and none will say we hope that there is no more required as to Children or Servants then as to the Beasts 2. Under the Negative Thou shalt do no work is included the Affirmative Thou shalt sanctifie that day to the Lord. 3. The same Duty is required of all alike in some respect thou Father and thou Son thou Master and thou Servant and if worship be called for from the Father and Master for the sanctifying of that day so it must be also from the Child and Servant 4. The manner of performing this Worship of sanctifying the Lords day in Holy duties is required not only to be in publick nor only in secret but by the Members of each Family joyntly and apart from other Families For 1. It cannot be understood to require worship only in publick together because 1. there may be in some cases no access to publick worship and yet the Command of sanctifying the Lords day lyeth still on and no doubt by Families 2. Waiting on publick worship is but one piece of sanctifying the Lords day and that but in apart of it therefore there must be some other thing included here 2. It cannot be understood of the Master of the Family his putting the Members of the Family separatly to seek and worship God and of his own going about Holy duties himself apart For 1. Though that be worship yet is it not worship from persons in such a Relation or Family worship more then if they were not in such a Relation or of such a Family and though it might be said that such and such persons sanctified the Sebbath yet could it not be said that the Family as such did it even as Families or persons seeking God in secret could not be exonered thereby as to their being in the Congregation nor their serving of God be so accepted as Congre gational service if they met not together when they might Just so it is here yea as it lyeth by this Command on a Congregation and a Minister to sanctifie the Lords day and to come together for that end so doth it lye on the Family and Master of it 2. By this Command there is more required then secret or solitary sanctifying of the Sabbath even a peculiar sanctification of it within one Family distinct from another I say 1. more then solitary worship because the Lords saying thou without repeating Son Daughter c. had been sufficient to have laid it on all separately for themselves the enumeration therefore of the whole Members of a Family must import some other thing for the former is implyed in all Commands as Thou shalt not kill that is as far as in thee lyeth thou nor thy Son c. There must I say be something more understood by the peculiar enumeration pressed in this fourth Command I say 2. Even a peculiar worship because it 's something laid on by this Command which is holden within Gates or doors and neither goeth to the Congregation nor to the persons of other Families at least ordinarily but reacheth the Members of such a Family who are within such a Mans Gates or Doors therefore it must be a distinct Family-worship mainly performed by that Family together 3. The thing required here is not only worship simply but worship as from a member of such a Family therefore it is not solitary worship for seeking of God and moral duties in secret still agree to persons in all places and Families alike but this draweth a line as it were betwixt Families and so divides one Family from another yet maketh the duty more obliging to these within such a Mans Gates or Doors then others without Doors therefore it must be joynt-worship for apart or as concerning secret worship all are every where alike obliged 4. If by this Command something more in the worship of this day be required of a person that is a member of a Family in reference to that Family then there is required of one who is not a member of such a Family or is required of that person in reference to another Family whereof he is not a member then it requireth a distinct Family-worship for no other thing can be understood but a joynt going about the sanctifying of that day in a stricter and nearer way of Communion amongst the members of that Family then with persons and Families in and to whom they are not so interested and related 5. If secret and publick worship were onely required in this Command then should we equally and alike sanctifie the Lords day with other Families and persons not of that Family whereof we are members for in these we joyn alike for them and with them but there is some peculiar thing required here which will not agree to be performed by all alike therefore it is Family-worship that must be here required 6. This Command requireth of Masters suppose them to be Ministers or Magistrates another way of sanctifying the Sabbath and worshipping of God in and with their Families then it doth in reference to other Families the Command being so particular to him and to all that are within his Gates or Doors and members of his Family speaketh this clearly But except it be joynt going about of duties with them there can be no other thing understood to be required for 1. One may exhort another 2. All come in publick together 3. By the Masters example after the publick they all withdraw or should at least to secret exercises 4. Magistrates and Ministers may Command other Families to sanctifie that day What is peculiar then as to their own Families but to joyn with them in duties of worship 7. If there were not Domestick-worship required on this day then except it were in publick Members of a Family could not converse together for they cannot converse together in doing their own works or in speaking their own words their fellowship therefore must be in exercises of worship and so that must needs be

Command as being that which will make the clearest most throughly searching discovery of your selves to your selves and will best rid marches betwixt you and hypocrites to put you in thankfulness to acknowledge and with admiration to adore the exceeding great goodness of God in providing and giving a Mediator on whom he hath laid all these innumerable Iniquities of all his people which would have sunk them eternally under the unsupportable weight of them to let you see how absolutely necessary how unspeakably useful and stedable he is to so many wayes and so deeply guilty sinners and withal to lead you to improve and make use of him for doing them away both as to the guilt and filth of them which when God shall for Christs sake be graciously pleased to do will not every believing soul have reason to say and sing to the commendation of his Grace Who is a God like unto thee that pardoneth iniquity Bless the Lord O my soul who forgiveth all thins iniquities who healeth all thy diseases to him that loved us and washed us from our sin● in his own blood be glory and dominion for ever Amen FINIS AN ALPHABETICK TABLE Of the chief Contents of this TREATISE A. ADjuring of men in what cases lawful and useful Page 90 Adjuring of Devils vvhen lawful and when not 91 Adjuring unre●sonable Creatures in what sense lawful 92 Advocates their sin in pleading for unjust Causes and Suits 267 Adultery the Evil and aggravations of it 215 Three sorts of it and which is the grossest 216 How many wayes one may incur the guilt of this si● 218 219 Alms what obligation lyes upon ●s for giving of Alms or for works of Charity 253 How great a sin vvhen neglected 254 Wherein this Duty consists 10 Who the fitt●st Objects for Alms-deeds 252 Who are obliged to give Alms. 253 After vvhat manner and in vvhat measure should vv● give our Alms. ibid. General Rules directing the time the manner and proportion of Alms. 254 Angels visible representations of them impossible and dangero●s 36 When they vvere created 183 Anger vvhen lawful and vvhen not 213 Appealing to God in vvhat case lawful 98 Apparel how to be used 222 The sinful abuses of it 223 224 Asseverations such as in Conscience c. whether lawful or not 81 82 Attestations vvhen lawful and binding 90 Of attesting God ●s witness 98 B. BAck-hiting mens sin and subtilty in it 265 Baptism the right administration of it required in the second Commandment 48 How Parents 〈◊〉 before the Baptism of their children how in the time of the Administration of it and how after it 60 Several ordinary si●s of the administrators of it enumerated 61 The ordinary sins of the vvitnesses to it enumerated ibid. Many sins of Professors in reference to their own Baptism instanced 62 Beasts the killing of them not forbidden in the sixth Commandment 109 How one may sin in striking of them ibid. Bigamy how a breach of the seventh Commandment 217 Blasphemy defined and distinguished 99 When its against the Father vvhen against the Son and vvhen against the H. Spirit ibid. Blasphemy against the Holy Spirit vvhat it is not 100 What it is ibid. In vvhat sense this sin is irremissible 101 How many vvayes on may be guilty of blasphemy 101 What sins do occasion others ●specially to blaspheme ibid. C. CAlumny what it is 265 Caping or plundering of trading Ships by priva●eers unlawfull even in time of war 239 Charity see Al●e● Chaplains see Families Commandments distinguished 6 In vvhat sense affi●mative commands oblidge semper but not ad semper ibid. 6. Rules to know vvhen affirmative commands bind to present practise 6. 7 10. Rules for the better understanding of each command 7 8 9 Two mo●e rules added 10 All these rules summarily contained in five Scriptures 11 Why some commands and not others have reasons pressing obedience annexed 16 Why some have promises annexed 17 Why some have threatnings annexed ibid. Concupiscence How in the se●sible part of the soul and how in the rational 270 Of habitual and actual concupiscence with the degrees of the letter ibid. Habitual concupiscence proved to be forbidden in the tenth Command 271 Some objections answered 272 The first stirrings of concupiscence though not delighted in nor c●nsente● to proved sinfull and against the tenth Command 272 273 The sin of these first motions held ou● i● many particulars 274 275 How the inordinacy of these motions discovers it self 276 How the sin of these is not sufficiently noti●ed ibid. That m●n in the state of nature can●●t take up the sin of these 278 How Concupiscence in a b●li●ver differs from what it is in other men ibid. Confidence in what sense it may be put in the Creature without sin 25 Covetousness what it is 247 How a man may endeavour to increase his estate without the guilt of it 248 Some discoveries of Covetousness 256 That in the Apostles times it brought men under Church censure ibid. What coveting is forbidden in the 10 Command 269 The prohibition of covetousnes● unreasonably divided by Papists into two Commands ib. Covenant every sin against God as our God in Covenant is against the first Command as w●ll as sin against God as God 31 D. DA●cing the sin of it 225 Dayes None can institute ordinary or fixed dayes for worship throughout the whole beside the Sabbath 182 Giving or receiving gifts ●n New-years day a sinful superstitious custome 47 Despair how a breach of the first Comman●ment 30 Devil his injections when 〈…〉 not 271 Dreams see Sleep Drunkenness the sin of it shewed in divers respects 226 Rules for preventing insobriety in drinking whereby one may also know when in any measure guilty 229. 230 How unbecoming all and whom more especially 231 Whether ●n may drink excessively to provoke vomiting for health sake 231 232 Whether drunk●nness l●ssen the guilt of sins committed in the time of it 232 Of Tipling and four-hour ●ing 233 Of drinking at making of Bargaines 234 Of drinking healths ibid. Of drinking at the birth of Children and when visiting women in Child bed 235 Of drinking at Like wakes or dr●gie● 236 Of the multitude of Taverns Ale house 237 Du●lls the unlawfulness of them 210 Duties we owe to God by the first Command summed up ●8 These required in the second Command summed up 44 These required in the third Command summed 78 A summary of the Sabbath duties 132 133 134 Why our duty to Man is as particularly required in the decalogue as our duty to God 189 F. FAmil●-worship wherein it consists 132 That the Scripture holds this forth is proved at length 133 136 137. c. Seven reasons proving the necessity of it 139 140 That this is required in the fourth Commandment proved various wayes 133 134 135 That this duty is four wayes described in Scripture 141 142 The right use and also the abuse of keeping Chaplaines 142 The great advantages of conscientious going about family-duties