two sorts 1. The sins of the hearers which principally are Hardness of heart Worldly cares 2. Ordinary and usual defects of natural gifts as want of capacity memory and the like They that submit themselves to hear Gods Word are sundry ways bound to perform obedience 1. By the Law of Creation as they are Gods Creatures 2. By the Law of Redemption as they are Christs servants bought by his precious Blood ransomed from death to life 3. In regard of their Adoption as they are or at least hold themselves to be his children in Christ 4. In regard of his merciful providence whereof we have daily experience The Word of God heard must be obeyed for these Reasons 1. To encline our hearts to walk in his ways that we have learned is an infallible sign that we truly fear God Gen. 22.13 2. Obedience is always joyned with Recompence God rewarding it to the full who is a most rich Pay-master no man shall serve him for nought Psal 19.11 3. If we hearken unto him he will hearken unto us if we be not backward to serve him he will not be behinde hand to serve us Isa 58.9 4. They are to be obeyed that have no absolute Authority but are themselves under the Authority of others much more ought the Lord himself to be obeyed who is above all and all under him Thus from the less to the greater did the Centurion reason Matth. 8.8 9. 5. The Rechabites obeyed Jonadab their father and received a blessing for their obedience Jer. 35.8 13 14. shall we make less account of God if we have given reverence to the fathers of our flesh shall we not much rather be in subjection to the Father of Spirits and live Heb. 12.9 6. There is a special relation between God and his people the Subject oweth obedience to his Prince the Servant to his Master the Childe to his Father God is all in all he is our King we his Subjects he is our Master we his Servants he is our Father we his Children Mal. 1.6 Reasons to enforce us to be careful how we hear viz. 1. Because it is the word of God himself and not of any mortal man 1 Thess 2.13 2. Because not one jot or tittle of this word shall go unfulfilled Mat. 5.18 3. It becometh the savor of life unto life or of death unto deeper condemnation 2 Cor. 2.16 4. The word is the ordinary means of our Salvation which God doth use to save those that be his Rom. 1.16 5. Because it is four to one whether we hear as we ought For 1. Some hear but understand not 2. Some hear and understand but affect it not 3. Others hear understand and affect the word yet practice not 4. And of many hearers but few good Luke 8. Mat. 13. 6. Because without profitable hearing when we may and ought we are damned Heb. 2.1 2 3. 12.25 7. Without this we neither love God nor know him without both which we cannot be saved Joh. 14.23 1 Joh. 4.6 8. Because this word preached leaveth us without excuse at the day of Judgement Joh. 15.22 9. If we hear as we ought God accepts of us and preferreth us above all other people Exod. 19.5 10. Without careful and profitable hearing we can never attain to saving Faith whereby we are saved Rom. 10. Take heed how you hear was often in the mouth of our Savior and must be always in the ears of such as will hear well This caution doth the wise-man give Eccl. 5.1 Take heed unto thy feet when thou entrest into the house of the Lord and be readier to hear then to offer the sacrifice of fools that we may therefore come prepared to the hearing of the word it is necessary that we be humbled for our sins that we purge our hearts of sinful affections pray for a right disposition and meditate upon the excellency of the word and our own need thereof for we are naturally blinde the word is a light sent from Heaven to enlighten us in our darkness we are assaulted by many potent enemies the word is a sword to defend us we are in poverty and want of Spiritual Graces it is a precious treasure to enrich us if we decay in holiness it is food to nourish us we are become filthy and polluted by reason of our sins it is a sweet savor to perfume us salt to season us it is the power of God unto Salvation Who scorn this Pearl so preciously divine Have lost the name of Men Christ calls them Swine Mat. 7.6 Some bolt their ears and will not hear God's Call Others will hear but practice nought at all The one incur the guilt of Self-exclusion Th' other listen to their own Confusion Wouldst thou be sav'd lost man Lo here 's that Word That kills or cures a Balsam or a Sword 'T is as thou dost apply 't Believe it saith And live it is the instrument of Faith CHAP. II. §. 1. Sacraments SAcraments are sacred Signs and Seals set before our eyes and ordained of God for this cause That he may declare and seal by them the Promise of his Gospel unto us which is That he giveth freely Remission of sins and life everlasting not onely to all in general but to every one in particular that believeth for that onely Sacrifice of Christ which he accomplished upon the Cross I say They are sacred Signs and Seals object to our eyes ordained and instituted of God that by them he might the more declare and seal the promise of his Gospel unto us Now a Sign and a Seal differ one from another as a general thing from a thing more special for every Seal is a Sign but not every Sign a Seal A Seal certifieth and confirmeth a thing a Sign onely sheweth Sacraments therefore serve in the same stead that Pledges do for both they signifie that there is something promised unto us and withal they assure and confirm the same unto us in regard whereof it is added that they are Seals So the nature of the Sacraments is That the Signs be understood corporally that the things signified must be taken Spiritually and that the visible things be not the signified things but onely Signs and Pledges of them Believers under the Gospel have onely two Sacraments or Signs of the Covenant that is Baptism succeeding Circumcision and the Supper of the Lord prefigured by the Paschal Lamb and both these preach Faith that to our outward senses which the Gospel doth to our understandings being Sacramental Rites ordained of God in the Church to be adjoyned to the Preaching of the word that the Promises of God made therein may be confirmed in us more and more For Christ committed the Office of administring the Sacraments to them alone to whom the Preaching of the word is committed without the which the Sacraments ought not to be administred for they be Seals of it and the end both of the Word and Sacraments is to lead our
Superiors And if Inferiors must give honor and by vertue thereof perform such Duties as appertain thereto then must the Superior carry himself worthy of honor and by vertue thereof perform answerable Duties If the childe honor his Natural Parents with filial Reverence the Parents must answer it with Paternal care and tenderness If the People make it their duty to respect their Minister as him that watcheth over their Souls the Minister must make it his to tender their Salvation as of those that are committed to his charge If the Subjects make it their duty beside Subjection and Obedience to pay the Superior Magistrates such Tax and Tribute as is lawfully due to them they must make it theirs to seek the honor of God in governing and giving Judgement faithfully among his people If the Servant make it his duty to do his Masters work diligently faithfully and with a single eye the Master must make it his duty to deal justly with his Servant and to reward him plentifully remembring that he also hath a Master in Heaven If the yonger sort make it their duty to give such respect to their elders as is due to such as are their Superiors in Age Wisdom and Authority then must it be their duty to govern and further others by the good example of their life by their counsels and admonitions If the Wife make it her duty to reverence her Husband as her Head he must make it his to honor comfort and provide for her as the weaker vessel Lastly the duty of Equals is to live equally among themselves and to strive to give honor one unto another For it is the duty of Christians as to set forth the praise of God so to be serviceable one unto another and publike Callings may not hinder private Duties nor may we upon pretence of one duty though it may seem to be the weightier shift off another Mat. 23.23 It is a general mutual duty appertaining to all Christians to submit themselves one unto another because every one is set in his place by God not so much for himself as for the good of others 1 Cor. 10.24 This Commandment consists of two parts 1. A Precept of giving honor to Parents 2. A Promise of long life upon the performance of that Precept In the Precept of this Commandment we are commanded 1. To honor that is to love reverence cherish and obey our natural Parents the Parents of our countrey and our Fathers in Christ 2. To carry our selves lowly and reverently towards our Masters being ruled by them in the Lord and toward the Ancient and all our Betters 3. If we be Superiors to walk worthy the honor due unto us from our Inferiors and to use all gentleness towards them That we may the better know the duty of this Commandment take notice of the diverse Acceptation of the word Father in Scripture viz. 1. For our Superior in Government Thus the King is called a Father Abimelech signifieth The King my Father 2. For our Superior in Knowledge and wise Counsel Thus God made Joseph a Father unto Pharaoh Gen. 45.8 3. For a Superior in private and Houshold Government Thus Naaman is called Father by his Servants 2 Kings 3.13 4. For a Superior in the Invention of any Art or Science Thus Jubal and Jabal were called Fathers Gen. 4. 5. For our Superior in things Spiritual towards God So the Ministers of the Gospel are called Fathers in Christ Thus Paul 1 Cor. 4.15 6. For a Superior in Holiness and Power with God Thus the King of Israel called Elisha Father 2 Kings 6.21 7. For a Superior in over-sight and instruction Thus Elisha called Elijah who brought him up in the knowledge of Prophecying My Father my Father 2 Kings 1.12 8. For a Superior in estate and condition Thus rich men using their riches aright are Fathers to the Poor Job 31.18 9. For a Superior in Age and Years 1 Tim. 5.1 10. According to the common Acceptation there are Parents By Nature By Law Honor to Parents stands chiefly in these things viz. 1. In outward Salutation proceeding from the Inward Reverence which we ought to yield unto them In the Signs as Saul prayed Samuel to honor him before the people 1 Sam. 15. 2. In Obedience to their Commands so as they be not contrary to the Will of God 3. In Affection as Eli is said to have honored his Sons 1 Sam. 2. 4. In the Effects or Fruits that when they be poor we do help them according to our ability Honor God with thy substance Prov. 3.9 Again Honor signifieth comprehendeth 1. The Reverence of Inferiors towards the Superiors viz. 1. An Acknowledgement of Gods Will who will have such an Order to be in the Calling and Degree of Superiors and doth ordain the same and adorn and furnish it with gifts necessary 2. An Approbation of this Order and these gifts of God for if we do not know and acknowledge this Order to be good we will not honor it 3. A Subjection and Submission to this Order even for the Will and Pleasure of God 4. An Outward Declaration of this their judgement and minde in words and deeds in ceremonies and gestures which differ according to places And Subjection here comprehendeth such Obedience as is not constrained but voluntary 2. A Love which we must bear towards them in respect of their Calling And this cannot be severed from Reverence for whom we love not them we cannot Reverence 3. Obedience in all things lawful and possible which the Superiors according to their Office and Calling command 4. Thankfulness towards Superiors which requireth that every one according to his calling and ability and as occasion serveth aid and further them 5. Lenity and equability towards Superiors which is to bear with those infirmities of Parents and Superiors which may be born with and tolerated without any reproach to Gods Name or which are not repugnant unto his Law The Fountain of childrens duties is an inward disposition of the heart compounded of Love Fear The streams issuing thence extend to Parents 1. Living as to their 1. Authority which Requireth 1. Reverence 2. Obedience 2. Necessity which Requireth Recompence 2. Dead as to their 1. Body which must with decency be Buried 2. Credit which with honor must be maintained Parents rather then other Governors are here named and commanded to be honored for these Reasons viz. 1. Because the Father-like power and government was the first among men 2. Because this is as it were a Rule according to which others are to be framed 3. Because it is most beloved of men 4. Because seeing the Bond of Duty towards Parents is the greatest the contempt of them is the more hainous and grievous which therefore also is with greater severity condemned by God 5. Because God will have Superiors to bear a father-like minde and affection towards their Inferiors The distinct parts of Outward Reverence due unto Superiors viz. 1. To Rise up unto
giveth unto him the Spirit of revelation Eph. 1.17 4. In regard of the maner of searching them for if men cursorily carelesly reade the Scripture no marvel if they understand little or nothing thereof The Reasons why the Scripture is in some respects difficult 1. To declare unto man his natural blindeness and to suppress all self-conceit for by the Mystery of the Word the wisdom of man is found to be foolishness 2. To keep holy things from dogs and so to make a difference betwixt the childe of the kingdom and the wicked 3. To maintain the divine Ordinance of Preaching and Expounding the Scriptures 4. To raise up in us an appetite after the Word and an high esteem of it and to keep us from loathing it By the perspicuity of it we are kept from starving and by the difficulty of it from loathing it 5. To stir us up diligently to study and search the Scriptures and carefully to use the means whereby we may finde out the hidden treasure in it 6. To make us to call upon him who is the Author of the Scripture to give us the Spirit of Revelation and not to reade or hear the Word without faithful and earnest prayer For our help in the finding out of the true sense of the Scripture there are divers profitable means As 1. Understanding of the Original Tongues because divers Errors and Heresies have been drawn from Translations and every language hath some kindes of speech proper to it self 2. Skill in the Arts whereby proper and figurative speeches and phrases may be discerned and distinguished and the true construction of words with the just consequents of arguments may be discern'd 3. Knowledge of the Analogy of Faith that is of the fundamental points of our Christian Religion that no sense be made contrary to any of them 4. Observation of the scope of that place which is interpreted and of the circumstances going before and following after 5. Comparing one place with another as the obscure places with the perspicuous Thus the meaning of many Types and Prophesies in the Old Testament may be understood by the application of them in the New 6. Prayer for thereby the Spirit of Revelation is obtained Eph. 1.17 7. Faith and obedience in to Gods word so far as it is made known The four graces needful to use the Scriptures aright 1. Knowledge whereby in all things that we do we may be able to judge what is the good will of God what is pleasing and acceptable to him Rom. 12.2 Eph. 5.17 This knowledge is attained by diligent reading of the word by meditation on what we reade by a reverend conferring thereof and by a careful humble attention to the preaching thereof 2. Wisdom which teacheth us rightly to apply the word and that both in the true sense and meaning of that particular place which we alledge and also according to the present matter for which it is alledged otherwise we pervert the Scripture to our own destruction 2 Pet. 3.16 3. Faith whereto the power of the Scriptures is restrained for the Word is the power of God to every one that believeth Rom. 1.16 without this all knowledge all wisdom is in vain 4. Obedience for in Religion a man knoweth no more then he practiseth Happy onely which so know as to do what they know John 13.17 by neither carelesly neglecting that which is commanded nor by preposterously doing that which is forbidden The Scripture contains matter concerning all sorts of persons things which may be reduced to these 5 Heads 1. Touching Religion and the right worship of God they teach how to serve him and what to believe of God or Man 1. Touching God that he is one in Essence and three in persons 2. Touching our selves 1. That by Creation we were made good holy and righteous 2. That by our Fall we are become wretched by reason of sin and not able of our selves to think one good thought or to stir one foot forward toward the Kingdom of heaven 3. That by Regeneration we are born again and made the Sons of God by Adoption and by faith we lay hold on Christ our Wisdom our Sanctification our Righteousness our Redemption 3. Touching the Church That it is the company of the Faithful that have been from the beginning By them also are we led to know the two Sacraments and what to believe of the general Judgement that shall be of the godly and ungodly 2. Touching Kingdoms and Commonwealths and touching the Duties of Magistrates and Subjects they inform us how the one ought to rule and the other to obey and neither the one nor the other do their duties for conscience till the Word inform them 3. Touching Families and Houshold-affairs in which are Husband and Wife Parents and Children Masters and Servants no duty required of them is omitted but all contained herein 4. Touching the private life of every particular person how to behave our selves in the whole course of our life 5. Touching the common life of all men we learn in them how to lead our lives in every estate whether we be rich or poor whether we be high or low we can be in no estate but we shall finde sufficient store of heavenly precepts and examples to teach us the way wherein we should walk The way to profit by the Scriptures 1. We must have recourse by prayer to God the Author of the Scriptures he onely is able to unlock them and so to bring us into the secret chamber of his presence 2. We must keep such order in the reading of them as may stand with our Calling and state of life and take all opportunity to do it redeeming this day what we omitted the last 3. We must understand to what ends uses they were written as 1. To teach that we may learn the Truth 2. To improve that we may be kept from error 3. To correct that we may be driven from vice 4. To instruct that we may be setled in the way of well-doing 5. To comfort that in trouble we may be confirmed in patience and hope of an happy issue 4. We are to remember that the Scriptures contain matter concerning all sorts of persons and things 5. We must have the Doctrine of the Scriptures plentifully dwelling in us not in the mouth but seated in the heart that we may be able to rise up being fallen to stand in the truth to continue unto the end The several kindes of neglecters of the Scriptures and consequently self-enemies to their own souls 1. Such as care not to reade it or hear it at all of all Books they least respect the Bible 2. Such as seldom reade it having fair bound Bibles onely to keep them company at Church 3. Such as reade much but do onely reade never search the Scripture to finde out the true sense and meaning thereof 4. Such as reade and seek out the true sense also but onely to understand the truth of the
commending their Errors and Vices or not advising them according to their place with due Reverence of enormous and pernicious faults committed by them The Duties of Magistrates may be reduced to these Heads viz. 1. To see that God be honored and that the good things taught and established be done as God hath appointed 2. To give Judgement faithfully and speedily in matters belonging to their Judgement 3. To command the observing and keeping of the Decalogue 4. To execute the Decalogue or the Commandments of the Decalogue that is to observe and maintain the obedience thereof by punishing them that transgress against Discipline either in Goods Name Body or Life 5. To Enact some positive Laws for maintenance of Civil Order which otherwise would not stand serving also for the keeping and obedience of the Decalogue The Vices contrary to the Duty of Magistrates viz. 1. Slackness or slothfulness viz. 1. Not to Require of the people the Discipline of the whole Decalogue 2. Not to Ordain those things which are required to the preservation and order of Civil Society 3. Not to defend the Innocent against Injury 4. Not to restain or to punish too lightly such as offend against the Discipline of the Decalogue or against the positive Laws 2. Tyranny which is 1. To Command things which are unjust 2. To Punish that which is no sin 3. To Punish more grievously then the degree of the fault doth deserve The Reasons wherefore Superiors ought in performance of their duty to go before others viz. 1. By vertue of their Authority they bear Gods Image therefore in doing their duty they honor that Image 2. By reason of their pluce they ought to go before such as are under them 3. A saithful performance of their duty is a special means to keep their Inferiors in compass of theirs 4. Their Failing in duty is exemplary it causeth others under them to fail in theirs and so it is a double sin 5. Their Reckoning at the great Day of Account shall be the greater for of them who have received more more shall be required The general duty of the Husband to the Wife viz. 1. To provide for her what is meet not onely as she is his Wife but as she may be his Widow 2. To give honor to her as to the weaker vessel that is to bear with her infirmities and weakness 3. To protect and defend her to be a covering unto her head The general duty of the Wife to her Husband viz. 1. To Recompence his care over her in providing things necessary for the houshold and to do good for her Husband all the days of her life 2. To Reverence her Husband that he may be a vail and a covering before her eyes The duty of the housholder viz. 1. To provide for his Houshold the things that belong unto their Soul by a familiar Catechizing and Examination and to be the mouth of his Family in constant Prayer 2. To provide for the things belonging unto this life that is to give to every one that is meet in his place and Calling and they of the house are to submit themselves to the order of the house so it be good 3. To command such things as are just and possible to prescribe just and lawful labors not unlawful not unpossible not too burthensom and unnecessary to give them honestly their wages for their labors and to govern them by upright domestical Discipline Masters of families may transgress 1. By permitting of idle slothfulness and licentionsness 2. By unjust Commands and Exactions 3. By defrauding their Servants of their Wages 4. Through too much rigor and severity The duties of married persons 1. Spousal Faith and Troth for mutual love each to other onely continually constantly 2. Community of goods and a sympathy or fellow feeling in evils and calamities 3. The bringing forth and bringing up of children 4. A mutual bearing with infirmities with a desire to cure them Again the common mutual duties concerning Man and Wife are twofold 1. Absolutely necessary for the being and abiding of Marriage whereof there are two kindes 1. Matrimonial Amity 1 Cor. 7.10 11. 2. Matrimonial Chastity 1 Thess 4.4 2. Needful and requisite for the well-being and well-abiding of marriage which may also be reduced to these two Heads 1. Such as they are mutually to perform to each other as 1. A loving Affection of each other 2. A provident care of one for another respecting The Soul of each other The Body of each other Goodname of each other The goods of each other 2. Such as both of them are joyntly to perform to others which Duties respect either 1. Such as are in or of the family 2. Such as are out of the family Directions for preservation of Concord betwixt Man and Wife viz. 1. All Offences must be avoided as much as possible may be by both parties 2. When an Offence is given by the one party it must not be taken by the other but meekly passed by 3. If both be incensed together both must strive which shall first offer Reconciliation 4. Children Servants or any other must not be bolstered up by the one against the other 5. They must avoid making of Comparisons in any kinde whatsoever prejudicial to either 6. They must take heed of and never entertain the least rash and unjust Jealousie 7. In all things that may stand with a good Conscience they must endeavor to please each other 8. They must joyntly persevere in fervency of Prayer to God for his Blessings to be continued on them in the estate wherein they are united by his Providence For the yet better understanding of this Commandment we must know That Subjection is twofold 1. Of Reverence whereby one testifieth an eminency and superiority in them whom he reverenceth This is proper to Inferiors 2. Of Service whereby one in his place is ready to do what good he can to another This is common to all Christians Again Subjection is twofold 1. Necessary which is the Subjection of Order or that degree of Inferiority wherein God hath placed all Inferiors and whereby he hath subjected them to their Superiors that is set them in a lower degree 2. Voluntary which is the Subjection of Duty or that dutiful respect which Inferiors carry towards those whom God hath set over them whereby they manifest a willingness to yield to that order which God hath established which ought to be added to the Necessary Subjection Likewise League or Society betwixt Man and Man People and People is twofold viz. 1. The League of Concord when men binde themselves in peace one with another And this may be had with all men Believers and Unbelievers good or bad Have peace with all men Rom. 12.18 2. The League of Amity when men binde themselves one to another in special Love beside their outward Concord And this kinde of peace ought onely to be had with true Believers In a word the Duty 1. Of Magistrates is to procure
the wealth and peace of their people like Mordecai 2. Of Ministers is to make themselves Servants unto their people not seeking their own profit but the profit of many that they may be saved as Paul 1 Cor. 9.19 10.33 3. Of Fathers is to educate their Children in the Fear of God taking heed that they give them no evil Example nor provoke them to wrath Prov. 4.3 4. 4. Of Husbands is to dwell with their wives according to knowledge giving honor to the wife as to the weaker vessel like Abraham Gen. 6.16 5. Of Masters is to do that which is just and equal to their Servants as the Centurion Luk. 7.2 for they as well as their Servants are bound to duty 1. By Gods Law for it expresly enjoyneth many Duties to Masters 2. By the Law of Nature which hath tyed as well the one as the other to do as well as receive good 3. By the Law of Nations as appears by divers particular Laws established for this purpose 4. By the Law of Equity for one good deserveth another 6. Of every one is to be of like affection one towards another by serving one another in love according to the Apoliles Rule Rom. 12.16 Gal. 5.13 7. Of our selves towards our selves is 1. To honor God in all our ways 1 Sam. 2.30 2. To keep our Bodies that they be not made the instruments of sin 1 Thess 4.4 5 The common Vertues of this Fifth Commandment viz. 1. That General Justice which is Obedience according to all Laws that appertain unto all in respect of every ones Vocation and Calling 2. The Particular Distributive Justice which keepeth a proportion in distributing of Offices and Rewards or which is a vertue giving every one his own Rom. 13.7 3. Sedulity or Diligence or Fidelity which is a vertue in a man well knowing and understanding those parts which belong properly to his own duty and office examining them and doing according to Gods Commandment those things that belong unto him constantly continually studiously willingly faithfully and chearfully 4. Gravity which is a vertue that observeth that which becometh a mans person and sheweth a constancy and squareness in words deeds and gestures that thereby we may maintain our good estimation or authority that our Calling be not reproached 5. Modesty being a vertue which hath near affinity whereby a man knowing his own imbecility and considering his place and calling wherein he is placed by God keepeth a mean and conveniency of person in opinion and in speech of himself in actions and in behavior that giving no more to our selves then becometh us we may give to others what is theirs Humility and Modesty differ onely in the end for as Modesty is towards men so Humility is towards God Gal. 6.3 6. Love or Tender Affection towards our Kindred or near Allies of Blood 7. Thankfulness which is a vertue consisting of Truth and Justice acknowledging from whom what and how great benefits we have received desiring to return mutual duties honest and possible 8. Equity which is a vertue mitigating upon good cause the rigor of strict Justice in punishing and taxing others offences patiently bearing with some such errors and defects as do not enormously harm the publike safety or the private welfare of our Neighbors and covering and correcting such vices of others or endeavoring to heal and cure them God annexeth a Promise of this Commandment for these Reasons 1. To signifie how greatly he esteemeth that Obedience and how grievously he will punish those who do against this Obedience 2. To signifie how Necessary this Obedience is and so much the more to invite us to the observing and keeping thereof This Commandment hath a Promise of Outward Temporal Prosperity annexed to the performance of it which though to the wicked does by meer consequence through the Abuse of it turn to evil yet to the godly it is a Blessing and Fruit of Gods Love as appears by these Reasons 1. It is good as it was at first made and ordained of God Gen. 1.31 2. It tends to mans good if it be rightly used 3. It was bestowed on man before he had offended Gen. 2.8 4. It is a Promise of God to them that fear him and keep his Commandments Levit. 26.4 c. 5. The Saints have prayed and been thankful for it Gen. 28.20 6. The contrary was first inflicted as a punishment of sin and is often threatned as a token of Gods wrath which accordingly hath been often inflicted on Transgressors Lev. 26.15 who meritoriously have incurred it This Promise of long life includes a Blessing of all earthly things Now there is a Right to earthly things two ways or the Right unto the Earth is twofold 1. Civil which stands good before men by their Laws and Customs Thus men are called Lords of their Land and so the Turk at this day is a mighty Lord of a great part of the whole World 2. Spiritual which is warrantable and approved with God himself Such Right and Title had Adam to all the World before his Fall which he lost by his Sin both from himself and all his Posterity but yet in Christ the same is recovered to all the Elect In regard of this Right the Meek are said to inherit the Earth Mat. 5.5 So that it is most evident the Turk and all Unbelievers and ungodly persons are but Usurpers of those things which otherwise Civilly they do lawfully possess For all our Right to the Earth was lost in Adam and is onely recovered by Christ so that till we have our part in him we cannot justly with a good Conscience possess any part of the Earth for he is Prince of the Kings of the Earth Rev. 1.5 and the High Lord of all the World Though long life be here promised as a Blessing yet may the Righteous have their days shortned for their good as in these and such like respects 1. That they may be taken from the evil to come 1 Kings 14.13 2. That they might be made an example to others 1 Kings 13.24 3. That by a temporal death eternal Condemnation might be avoided 1 Cor. 11.32 4. That their chiefest and greatest Reward might be hastned Gen. 5.24 Heb. 11.5 The Promise of long life and Prosperity is not so appropriated to this kinde of Righteousness as if it appertained to no other but in these and such like particular respects 1. Because Obedience to Parents is one of the surest evidences of our conformity to the whole Law and a good foundation for the performing of all duties to man 2. Because Performance of duties to Parents is a special means under God of prospering and living long whereas rebellious children hasten their own sad ends 3. Because Parents are a special means to procure the welfare and long life of their children partly by provident care and partly by fervent and frequent Prayer 4. Because Disobedience draweth down much mischief on the heads of children and many ways doth often
Revenge when a man hath carried a grudge in his heart long before 2. Without Deliberation when a man without all former malice is suddenly carried by fury and anger to slay another This kind is distinguish'd from the other by the name of Manslaughter 2. Casual killing commonly called Chance Medley when a man killeth another having no purpose to hurt him Now this Commandment is not to be understood of Casual but Voluntary killing And the Presumptions of this Casual killing may by these viz. 1. If a man kill another having no ill-will or anger towards him nor to any other for his sake neither is moved thereto by Covetousness or any Affection 2. If he be doing the lawful duties of his particular Calling 3. If he be well occupied doing some lawful work beside his Calling 4. If he be doing a thing which he ordinarily practiseth keeping his usual place and time Killing is not always Murther for God gives a man power to kill three ways viz. 1. By the written Word Thus Princes and Governors and under them Executioners are allowed to kill Malefactors that deserve death and thus Soldiers are warranted to kill in a lawful War 2. By an extraordinary Commandment and so Abraham might lawfully have killed his Son if the Angel of the Lord had not staid his hand Gen. 22. 3. By an extraordinary instinct which is answerable to a special Commandment and so Phineas slew Zimri and Cozbi without guilt of Murther Psal 106.30 31. Murther is either 1. In the Minde onely as Anger Hatred Envying Malice c. 2. By Action 1. In the Gestures onely by our outward Members 2. In the Deed it self And this may be either By the Tongue in speech By the hand or otherwise Murther is a most grievous sin for these Reasons viz. 1. Because it is the Destruction of a Little World as Man is rightly called wherein the wonderful Wildom Power Providence and Mercy of God doth as much appear 2. Because it is the Defacing of Gods Image which is in every man This Reason is rendred in the first Law against Murther Gen. 9.6 David might not build the Temple because he had shed blood 3. Because it is an Encroaching upon Gods Office to whom alone it belongeth to call men when it pleaseth him out of this world And God hath not made man with such offensive parts as he hath done other Creatures 4. Because it is the greatest breach of Love and Peace and so the greatest sin against man Joh. 8.44 Therefore the sin of Murther singularly is said to desile the Land Numb 35.37 To avoid this horrible sin of Murther let us sly these sins especially 1. Pride the very Fountain of Contention which Murther followeth for Pride will endure nothing and is so wasteful upon it self that the Poor may starve and perish without relief 2. Covetousness for he that is greedy of gain will hunt after the precious life of man Prov. 1. 3. Riotness Drunkenness and Whoredom whereon much bloodshed hath followed and Self-murther 4. Hard heartedness when we have objects of pity for we make our selves accessary of their death who perish whom our relief might have preserved Prov. 21.13 Cruelty is one main Breach of this Commandment The Properties whereof are these viz. 1. In the very look and countenance Such was Cains towards Abel Gen. 4. and Labans against Jacob Gen. 31.2 2. In the behavior when it is harsh and churlish Such was Nabals 1 Sam. 23.3 3. When any way too much severity is used by the Rich towards the Poor by Officers towards Malefactors or by Governors towards such as are under them expressing a hateful minde towards them 4. In the unmerciful usage of the dumb Creatures working them without Reason pinching them in things necessary beating or killing them without mercy or otherwise using them so as they grow diseased thereby All these shew a cruel minde Prov. 12.10 5. In revenging Injuries for we must not revenge our own wrongs but leave that to God to whom it properly belongeth Rom. 12.19 Motives to perswade us to lay aside all private Revenge viz. 1. Let us lay before us the Example of Christ the Author and Finisher of our Salvation 1 Pet. 2.21 2. Let us set before us the Example of the faithful Servants that have lived in all Ages in the time of the Law and under the Gospel 3. It is Gods proper Right Office and Royalty it belongeth to him peculiarly to take vengeance and therefore is called The Lord God the Avenger Psal 94.1 4. God hath graciously passed his Promise to us That himself will take our cases into his hands and pay them home that do oppress us Rom. 12.29 It were now a fruit of infidelity to revenge our selves and not believe him at his Word 5. The consideration of the forgiveness that our selves receive at the hands of God Col. 3.13 6. It is against all good Law Right Reason and common Sense that any one man should be both Accuser Witness Judge and Executioner but every one that taketh upon him to right his own cause and to revenge himself doth all these Murther may be committed as wel against the Soul 1 Cor. 8.11 as the body of a man even when he is an occasion of his stumbling and falling into sin As thus 1. Ministers murther or at least make themselves guilty of murthering the Souls of the people committed to their charge when as through their default any of them perish Ezek. 3. 2. Parents and Masters and all private Governors are Murtherers if by their neglect or bad example their Children Servants or Pupils perish by Ignorance Prophaneness or any other sinful course of life which they might have amended in them by teaching charging reproving requiring and by good example 3. Every one that maketh his Neighbor drunk Hab. 2.15 stirreth him up to strife inticeth him to any sin or doth countenance favor and defend it to the heartening of a man on therein to his destruction shall answer as a Soul-murtherer As the very act of murther is a most odious sin so also are the degrees thereof as Railing Anger and the like For 1. The heart and tongue is hereby set on fire of the fire of Hell Jam. 3. 2. To sin thus is to be a Murtherer before God for He that hateth his brother is a Man-slayer 1 Joh. 3.15 3. It is the proper Brand of the Wicked His throat is an open Sepulchre the poison of Asps is under his lips his mouth is full of cursing and bitterness Helps to avoid Rash Anger and all such murtherous Affections may be such as these viz. 1. To consider our own weaknesses and sins Gal. 6.1 2. Tit. 3.2 2. To consider wisely the Providence of God in all indignities that are by any man offered to us as David did when Shimei cursed him 2 Sam. 16.10 3. To avoid the company of froward and hasty persons by whom thou mightest be provoked Prov. 22.24 even as a man keepeth Gunpowder
4. When Children are stoln from their Parents or Servants from their Masters called Plagiatus Theft springs into three Branches viz. 1. Inward onely as when we suffer our mindes to be ranging after our Neighbors goods 2. Inward and Outward also as when we wish and seek for fit opportunities 3. Outward onely as when we execute the act it self Theft inward and outward onely is 1. In Speech as when we wish to have another mans goods 2. In the Eye Job 24.16 as the Thief goeth about in the day time and chalketh out the house which he would rob in the night The outward Theft is 1. Publike when that which is common to a whole company is wrongfully translated to the private use of one or more 2. Private which is partly 1. The abuse of our own goods which is 2 ways viz. 1. By lavishing it away which is either 1. In Apparel when we bestow more therein then our Calling our Ability or the maner of the countrey will permit 2. In Nouriture when we eat or drink more on delicate things then are necessary 2. By withholding it from the necessity of others when we rob the Poor of our Charity which is his due 2. The taking away from others that which is their own and this is 1. By pretence of Justice as 1. When in bargaining things are not bought and sold to their value 2. In letting of Land when higher price is set thereon then the careful Tenant can live by and in the Tenant when at the term of years he maketh spoil of the Land to the hurt of the Landlord 3. In Servants that labor not faithfully for their Wages and in Masters that reward not their Servants for their Service 2. By Violence which consists in robbing and stealing The Remedy of this sin is Trust in God and contentedness in that condition wherin God hath set us which we ought to have for these Reasons viz. 1. Because God knoweth what is best for us far better then we our selves do 2. We have this comfortable promise from him That he will never fail us nor forsake us whether we have little or much whether we be in prosperity or adversity 3. Nature it self is content with a little Naked it brought us hither and will so convey us hence 4. From the consideration of the contrary fruits which spring from ambitious resolved purposes of growing great and rich From all such as have taken any thing away wrongfully Restitution is especially required which is twofold viz. 1. Actual required of all such as are able when we return back willingly what we have taken away unjustly for the punishment of Theft is Restitution even unto bondage if he be not otherwise able to repair the damage and in some cases death 2. Mental which is only in purpose and desire of the minde when we are able in any kinde to do no more which is accepted of them that are poor indeed and truly repent them of the fact Restitution is required for these Reasons Exod. 22. Lev. 6.1 viz. 1. Because it is a fruit or sign of true Repentance and turning unto God Luke 19.8 2. Because without Restitution there can be no Remission Ezek. 18. 33.15 forasmuch as otherwise the Repentance is falsly counterfeited and not truly practised 3. The performance of it is a very special means to bring a blessing on us Deut. 24.12 13. 4. God will accept it as a work of Justice and as a fruit of the Spirit 5. The unjust retaining of other mens goods hindreth many good things from us insomuch as God will accept no service or duty at our hands until we have rid them of things evilly gotten Mat. 5.23 24. The desperate folly of all such as aym not at Gods glory in procuring to themselves the things of this world appeareth by these particulars viz. 1. They prefer their own outward estate before the eternal Salvation of their own Souls yea even before God himself 2. They place their happiness in the goods of this world then which nothing's more vain Prov. 25.5 3. They make themselves slaves to that which should be their slave and drudges for they know not whom their enemies for ought they know 4. With much pains care grief and fear they travel for that which if Gods honor be forgotten may soon be most riotously and prodigally lavish'd away 5. They make themselves vassals to Satan and seek by him to become wealthy whereas indeed it is the blessing of God which maketh rich Prov. 10.22 if such have wealth they have it in wrath and in wrath will it be taken from them 6. They bring Gods curse into their house and with their inheritance leave it to their Posterity In most kindes of Policy lurketh this sin of Theft therefore in the use of all Policy observe these four principal Caveats to make it lawful 1. Nothing must be said done or intended against the Truth specially the Truth of the Gospel 2. Nothing must be said done or intended against the Honor of God in word deed or shew 3. Nothing must be wrought or contrived against Justice that is due to man 4. All actions of Policy must be such as pertain to our Calling and be within the limits and bounds thereof And because murmuring at our condition and state of life frequently occasions this sin of theft let us be advised how low soever our condition be not to murmure at it for these Reasons viz 1. Because contentation is a ready and approved Medicine for all Miseries and Maladies whatsoever 2. We have a gracious Promise from Gods own mouth that he will not suffer us to lack nor leave us destitute of help but will support our wants and minister to our necessities Psal 34.9 10. 3. The Providence of God ruleth all things so that nothing befals us but by his Will and Pleasure therefore ought we to relie our selves wholly upon him 4. No man hath so mean an estate and condition but he may gain some glory to God in it yea all that befals us is for the best to them that fear him 5. May not the Lord of all do with his own what he please Matth. 20.15 6. It is the preserving of Humane Societies and Commonweals that some should be Superiors honored rich strong learned noble others Inferiors that should honor be poor weak unlearned ignoble without this no Policy could stand 7. The Lord thus dealeth to manifest his Wisdom and Power he will cast down those whom he purposeth to advance and many times afflict them with poverty whom he meaneth to enrich with everlasting glory Jam. 2.5 8. Let us consider that we are here as it were in a Prison or Pilgrimage in a place of Bondage or Banishment 9. It is Gods Will to prove our patience how we will bear affliction as becometh good Disciples of Christ 10. Let us remember how the onely Son of God took upon him the form of a Servant the Lord of Heaven and Earth