1 Tim. 5. 4. Gen. 45. 11. 47. 12. What be the contrary sinnes of Children in respect of their Parents 1. Disobedience 2. Murmuring at their Parents chastisements 3. Contemning them for any default of body or minde 4. Vnthankfulnesse in not relieving them not standing for their deserved credit c. What is the speciall duty of Children to their Parents in case of marriage That they ought not so much as attempt to bestow themselves in marriage without their Parents direction and consent especially daughters Gen. 24. 21. 21. 27. 46. 28. 9. Iudges 14. 2. 1 Cor. 7. 36 37 38. What reason have you to perswade children to this duty That seeing their Parents have taken such great paines and travell in bringing them up they should reap some fruits of their labours in bestowing of them Besides they should give them this honour to esteeme them better able and more wise to provide for their comfortable marriage then themselves are Is this duty required onely of Children to their naturall Parents that begat them No It is also in some degree required of children to their Vncles and Ants or to any other under whom they are and that bee in stead of Parents unto them when their Parents are dead Esther 2. 10. 20. Ruth 2. 18. 23. What is the duty of Masters towards their servants 1. To deale honestly and justly with them leaving off threatning remembring they have a Master in heaven Col. 4. 1. Eph. 6. 9. 2. To have a care to instruct and catechise them and to teach them the feare of the Lord. 3. To teach them their Trades and Occupations that they may bee bettered for being in their family 4. To allow them fit wages for which they have covenanted with them that they may live honestly for the labourer must have his hire 5. To reward them plentifully and to recompence their service when they part from them according as the Lord hath blessed them by their labour Deut. 15. 13 14. 24. 14 15. VVhat are the sinnes of Masters 1. Vnadvised entertainment of sinfull servants 2. Negligence in not instructing them in the feare of God and in some lawfull calling and not using religious exercises with them 3. Not admonishing or correcting them or doing it in an ill manner grieving more when they faile in their businesse then when they are slack in Gods service 4. Giving them ill example and using light behaviour before them 5. Detaining their wages from them and not recompencing their labours by giving them a due reward when they are with them and when they part from them 6. Neglect of them in sicknesse unjust stopping of their wages for that time 7. Not relieving them if they be able in their age who have spent their youth in their service VVhat is the duty of Servants to their Masters 1. To reverence and obey them in all things agreeable to the word 2. To pray for them that God would guide their hearts 3. To learne all good things from them 4. To be faithfull and not prodigall in spending their goods 5. With care and faithfulnesse as in the presence of God to bestow themselves wholly at the times appointed in their Masters businesse doing their worke not onely faithfully and with a single eye but also diligently Gen. 24. 10 11 c Eph. 6. 5 6 7. VVhat are the sinnes of Servants in respect of their Governours 1. Contempt and Disobedience 2. Murmuring at their corrections though unjust 3. Idlenesse in their Calling 4. Vnthriftinesse and unfaithfulnesse in dealing with their Masters goods and affaires 5. Stealing and privy defrauding of them 6. eye-Eye-service Eph. 6. 6. VVho are Superiours and Inferiours in the Schooles Tutors and Schoole-Masters are the Superiours Pupills and Scholars the Inferiours whose duties are to bee gathered by proportion out of those of Fathers and Children Masters and Servants in the Family Hitherto of Superiours and Inferiours which are more private who are the publick Such as governe and are governed in the Church and Common-wealth VVhat is the duty of such Superiours To procure the common good of those of whom they have received the charge forgetting to that end themselves and their owne private good so oft as need shall require Exod. 18. 13. 2 Sam. 24. 17. Matth. 11. 2. 1 Thes. 2. 7 8 11. VVhat is the duty of Inferiours to their publick Superiours To minister charges and other things necessary for the execution of their offices and to their power to defend them in the same Rom. 13. 6 7. Gal. 6. 6. 1 Tim. 5. 17 18. 1 Cor. 9. 4 5 6 7 9 11 13. How many sorts be there of publick Superiours Two Ecclesiasticall and Civill the former whereof are as it were Divine the other are called Humane Creatures 2 Kings 2. 3. 1 Tim. 2. 2. 1 Pet. 2. 13 14. VVhy doe you call the Ministers of the Church Divine Creatures Because they are precisely in their kindes number and orders set down in the word of God VVhy call you the other Humane Creatures Because notwithstanding they are appionted of God and such as without them neither Church nor Common-wealth can stand yet are not their kindes and number and Order so appointed of God but that men may make more or fewer of greater authority or lesse according as the occasion of places times or the disposition of peoples doe require Who are the Superiors in the Church All Ecclesiasticall Governours and the Ministers of the Word especially 1 Tim. 5. 17. Who are under the Government All Christians and Professors of Religion What is the Ministers duty to the people 1 To be faithfull and painefull in dispensing to them the will of God and not their owne fancies or the inventions of men instructing them sincerely in the way of salvation and breaking unto them the daily bread of life 2 Tim. 4. 1 2. Acts 20. 26. 2 To comfort and strengthen the weake 3 To be an example unto all in life and conversation What be the sins of Ministers 1 Slacknesse in Preaching 2 Vnprofitable or hurtfull teaching 3 Giving ill example What is the duty of the people to their Ministers 1 To heare them willingly Mat. 10. 14. 2 To submit themselves to all that they shall plainely and directly teach them out of the Word of God Heb. 13. 7. 17. 3 Frankely and freely to make provision for them that there bee no want Gal. 6. 6. 1 Tim. 5. 17 18. 1 Cor. 9. 4 5. c. What be the sins of the people in regard of their Ministers 1 Disobeying and opposing against their Doctrine 2 Denying them competent maintenance 3 Not standing for them when they are wronged Who are Superiors in the Commonwealth All Civill Magistrates whether they be Supreame as Emperors and Kings or inferior Governours under them 1 Pet. 2. 13 15. whereunto are to be referred the Generall in the Field and Captaines in Warre as also in Courts Advocates are Fathers
their labours 2 Thes. 1. 9. and a Crowne after their Combate 2 Tim. 4. 8. and after their long pilgrimage an everlasting habitation 2 Cor. 5. 1 Be patient saith the Apole and settle your hearts for the comming of the Lord draweth neere 2 Pet. 2. 9. when they that have sowne in teares shall reap in joy James 5. 7. Heb. 10. 36. Thirdly from this Doctrine excellent arguments may be drawne to presse Christians to a holy life 2 Pet. 3. 11. Seeing then all these things must be dissolved what manner of persons ought we to be in all holy conversation and godlinesse And verse 14. Wherefore seeing yee look for such things give diligence that you may be found of him in peace We should alwayes live in expectation of the Lord Iesus in the Clouds with oyle in our Lamps prepared for his comming Blessed is that servant whom his Master when he commeth shall finde so doing he shall say unto him Well done good and faithfull servant enter into thy Masters joy FINIS The Table ALL men desire eternall life and happinesse 3 Religion the meanes to obtaine it No salvation but by true Religion The divers kindes of false Religion What Christian Religion is Of Catechising 4 What Catechising is Where to be used and by whom The necessity of it True happinesse consisteth in God How we come to enjoy God Meanes to know God By His divine works His holy word 5 Of the divine workes of God The uses of knowing God by his works Of Gods holy Word the Scriptures 6 How the Scriptures were delivered By Revelations By Oracles By visions 7 What the Scripture is That the Scriptures are the Word of God 8 Reasons to prove God to be the Author of the holy Scriptures 1. Efficient instrumentall 2. The simplicitie and sincerity of the Writers 3. The quality and condition of the pen-men of the holy Scriptures 9 4. The holy matters of holy Scriptures 5. The doctrine of Scriptures are above humane capacity 6. The concord of the severall Writers one with another 7. The Prophesies fulfilled in their due times 8. The Majesty and authority of the Scriptures 10 9. The motives used in them to perswade not reason but commands 10. The end and scope of the Scripture which is Gods glory 11. Their admirable power 12. Their antiquity 13. The hatred of the devill and wicked men against them 14. The preservation of the Scriptures 15. The power to humble a man and raise him up againe 16. The consonant testimony of all men at all times 11 17. The knowne miracles done by the Writers 18. The testimony of the Spirit in the hearts of men What are the books of holy Scripture 12 In what language the old Testament were first written with vowels and pricks That the Scriptures of the old Testament were first written without pricks or vowels 13 The Book of Moses The Booke of the Prophets The Historicall Books The Doctrinall Books The Poeticall books The Prosaicall books 14 The Apocryphall Bookes The erroors of the Apocryphall books 15 Of the books of the New Testament 16 The properties of the holy scriptures 17 1. Holy 2. Highest in authority 18 3. Sufficient in themselves That the Scriptures are a perfect Rule for doctrine life and salvation Objections against the sufficiency of the holy Scriptures answered 20 Of the perspicuity of the holy Scripture 21 The Papists objections against the perspicuity of the Scriptures answered 22 Why God hath left some places of Scripture obscure 23 Of the translations of holy Scriptures An objection grounded on various readings answered 24 Why the Scriptures must be expounded by the Scriptures The use of the holy Scriptures 25 Who must read the Scriptures That all must read the Scriptures proved The Papists objections against reading the Scriptures answered 26 That there is a God 27 Of the nature of God 29 Of Gods essence 30 The Name of God Of the Properties or Attributes of God 32 A description of God God is a spirit 33 The perfection of God The felicity of God Of the simplenesse or singlenesse of God 35 Gods infinitenesse 36 Gods immensity or greatnesse 37 Gods eternity 38 The life of God 39 Of the knowledge or wisedome of God Fore-knowledge or counsell of God The counsell of God Gods absolute wisdome and knowledge The uses 45 Of the omnipotence or almighty power of God Of Gods absolute power 47 Of Gods actuall power Gods power infinite The uses 50 Of Gods will Whether God doth will evill 56 The holinesse of Gods will 61 Of Gods goodnesse The use of Gods goodnesse 62 The graciousnesse of God 63 Of the love of God 64 Uses of Gods love 67 Of the mercy of God The uses of Gods mercy Of the justice of God 70 The uses of Gods justice 72 That there is but one God 73 Of the unity of the God-head Of the Trinity 75 What a Person in the Trinity is 78 Of the Father the first person of the Trinity 79 Of the other persons of the Trinity in generall Of the second person in the Trinity 80 Of the third person in the Trinity 83 How to know that wee have the Spirit 86 Things commune to the three persons 87 In what they all agree 1. Coessentiall 2. Coequall 3. Coeternall Things proper to each of the persons Of the kingdome of God 88 The parts of Gods Kingdome Of Gods decree Of Predestination 91 Parts of Predestination Election Reprobation Election Of Reprobation Execution of Gods decree 93 Creation Providence Creation in generall Vses of the creation Creation of the particular creatures The Heavens The earth Of the invisible Creatures the third Heaven and Angels Of Angels Of the creation of visible things 98 Of the Chaos or rude masse Of the parts of the rude Masse Heaven Earth Of the frame of the world Of the Elements The foure Elements Of the mixt or compound bodies The severall works of the six days 100 The 1. day heaven earth and the light The 2. day the firmament The third day grasse corne trees Of the water and earth The 4. day of the Creation of lights 101 The 5. day of the creation of fishes birds The 6. day of the creation of man and woman 102 Of the parts of man and 1. Of his body 2. Of the soule of man 103 Of the immortality of the soule Of the seat of the soule What is the Image of God in man 104 Of the womans creation 106 The end of the creation Of Gods providence 107 Definition of Gods providence 108 The uses of the Doctrine of Gods providence 115 Of Gods speciall providence over Angels Good Angels 116 Of the Evill Angels 120 Vses of the Doctrine concerning evill Angells 122 Of Gods particular providence over man Of Gods providence towards mankind 123 Of the Covenant between God and man First Covenant of works 124 The state of man in the time of his innocency 126 Of man in the state of corruption and of his fall 127
unlawfull They who have no Calling are unprofitable burdens to the Common-wealth and like pernicious humours in the body Who are these First sturdy beggers and rogues who can worke and will not but live upon other mens labours which kinde of people are not to be suffered in a Common-wealth For though we shall have the poore alwayes Deut. 15. 11. Mat. 26. 11. yet there ought to be no beggers and inordinate walkers who eate labour not 2 Thes. 3. 10 12. Secondly idle and superfluous Gentlemen who having no Calling spend all their time in pleasure hunting hawking revelling gaming c. Thirdly such as thrust themselves into such Callings for which they are altogether unfit and so steale the rewards and profits of it to which they have no right What are unlawfull Callings Those that have no warrant out of Gods Word or the Lawes of the Land as those that live by unlawfull Arts as Whores Bawdes Deut. 23. 17 18. Witches Wizards Deut. 18. 11 12. Stage-playes Beare-wards Gamesters and the like What is opposed to lawfull labour in our Callings An idle life which as it is condemned in the seventh Commandement as being a cause and incentive of lust so here as a companion and cause of theft Eph. 4. 28. Prov. 18. 9. For sloth causeth beggery and this stealing Prov. 6. 11. 28. 19. 30. 9. What are the kinds of unjust getting out of Contract They are two 1. Theft 2. Rapine or Robbery Lev. 19. 13. Both which men may commit either as principals or accessaries What is Theft The fraudulent taking of another mans goods against the knowledge or the will of the owner which is the sin that is chiefly forbidden in this Commandement and comprehendeth under it all the rest which is a great sin strictly forbidden by God Lev. 19. 11. and severely punished Zach. 5. 3 4. 1 Cor. 6. 10. and by our Lawes also made Capitall What are the kinds of Theft They are either Domesticall and in the Family or out of the Family Thefts in the Family are either of the wife or children or of servants What is the Theft of the Wife When she purloineth her Husbands goods either without his knowledge or against his will For howsoever she have a right unto them in respect of use yet the propriety belongeth only to the Husband What is the Theft of the Children When they take away their Parents goods either without their privity or against their will For howsoever Children thinke this to be no Theft yet Salomon saith otherwise Proverbs 28. 24. Whoso robbeth his Father or his Mother and saith it is no transgression the same is the companion of a destroyer What is the Theft of Servants When they are unfaithfull or wastfull unfaithfull when as they purloine their Masters goods John 12. 6. Tit. 2. 10. or are idle and negligent in their service or run away from them as did Onesimus Philem. 12. or give away their goods without their knowledge and consent though it be to good uses Wastfull when as they wastfully and riotously consume their Masters substance How is Theft that is committed out of the Family distinguished It is either of goods or of persons of goods either common and sacred and those either private or publick Private are such goods as belong to private men whether it be Cattell money or any thing that is money worth What is the Theft of publick things When things are stollen which belong to the publick State or Body of the Common-wealth which is more hainous and capitall then that which is committed against a private man And in this kinde inclosures of Commons are to be reputed as theft Prov. 23. 10 11. What is the Theft of sacred things When things consecrated to an holy and sacred use are purloined and embezeled the which we usually call Sacriledge As when the utensils and instruments of divine Worship are stollen when the Lands or Tythes devoted unto God for the maintenance of his Ministers are imbased withheld or taken away Mal. 3. 8. In which kind the chiefe offenders are corrupt Patrons who having only the right of presentation of fit persons doe incroach upon part of the Tythes or sell Church-Livings for money and also Proprietaries who seise upon Church-Livings devoted ro the maintenance of the Ministry and convert them to their owne proper and private use And finally the Court Harpies who seise upon the Revenues of the Church by preferring of unworthy idle and ambitious men What doe you thinke of this sin That it is most hainous seeing such as commit it rob God himselfe Mal. 3. 8. and thereby bring his heavy curse upon them vers 9. As we see in the example of Achan Nebuchadnezzar Belshazzar Ananias Sapphira and the rest What is the Theft of Persons It is an hainous sin punished by the Law of God with death Exod. 21. 16. Deu. 24. 7. As being so much worse then the theft of goods as the persons of men are better then they Mat. 6 25. And this is committed by such as steale men or children to sell them for slaves and by lustfull or covetous wooers who steale mens daughters to make them their wives You have spoken of Theft properly so called VVhat is the other kind which is more improper Rapine which is a violent taking away of another mans goods which is done either for his profit who taketh or to his losse from whom it is taken And the former is committed under the pretext of Authority and legall power or else without it The former are publick theeves of which Salomon speaketh Prov. 21. 7. which are worse then common theeves and shall be more severely punished Wisd. 6. 6. because their sin is aggravated by the abusing of their Authority and because commonly violence and cruelty is joyned with it Zeph. 3. 3. Ezek. 22. 27. Mica 3. 2 3. Esa. 3. 14 15. What is this Theft called Oppression and Extortion when a man spoyleth his neighbour under colour of Law as Ahab and Jezabel did Naboth 1 Kings 21. What is that Rapine which is committed without any pretext of Authoritie It is either in Warre or in Peace In Warre either by Land when Souldiers being not content with their pay doe spoyle and plunder not onely their enemies but also their friends Deut. 2. 5 6. Luke 3. 14. Or by sea when as Pirats they rob and spoyle all they meet with and can master What is that Rapine which is exercised on the Land It is either robbery by the high-way Luke 10. 30. John 18. and last verse or Burglary when as they break open houses that they may rob the inhabitants Are there no other to be esteemed Theeves but those onely who act theft themselves Yes They also who are accessaries Psal. 50. 18. and doe consent to the theft of others And these thefts are common to all or proper to Superiours The former is committed before with or after the theft How
excluded out of the Kingdome of heaven Psalme 15. 5. Ezek. 10. 8. 22. 13. But there is much question what this Usury is which the Scripture condemneth Therefore it shall be our wisdome in matters concerning our salvation to take the surest and safest course and that is wholly to forbeare it and not to put our soules which are of more value then the whole world upon nice disputes and subtle distinctions Mark 8. 36. You have spoken of that alienation which is in illiberall Contracts in respect of the things themselves or the use of them Now what is that alienation which is for recompence of care labour and industry These Contracts are either publick or private the private are either in the Common-wealth between the Magistrate and people or in the Church between the Ministers and people What is the Contract between the Magistrate and people That the Magistrates should receive from them their stipends tribute and maintenance and the people from them and by them protection direction and peaceable government What then is the Magistrates duty to the people That he faithfully bestow all his labour and industry his care and diligence that he may in the Lord governe the people committed to his charge and direct correct and protect them for the common good Rom. 13. 4. Psal. 78. 71 72. And if they have their reward and neglect their duty they are guilty of theft and sin against this Commandement Ezek. 34. 2 3. What is the Peoples duties to them That they faithfully pay unto them their tribute and due as an honourable reward of their paines and care Mat. 22. 21. Rom. 13. 7. What is the publick Contract between Ministers and people That the Ministers receiving their portion and maintenance from the people or rather from God himselfe that they feed the people committed to their charge with the bread of life faithfully preaching the Word and administring the Sacraments and shining before them by an holy example and the light of a godly life seeking rather them then theirs 2 Tim. 4. 1 2. 1 Cor. 12. 14. What is his Theft 1. When he receiveth his reward and neglecteth his duty As when he presseth into his Calling uncalled by the window and not by the doore John 10. 1. being neither qualified with gifts nor willing to imploy those he hath for the good of the people 2. When he feedeth himselfe and not the people eating the milke and clothing himselfe with the wooll but neglecting the flocke Ezek. 34. 2 3. Zach. 11. 15. 17. 3. VVhen for gaine he either preacheth false doctrine or concealeth the truth Mich. 3. 11. What is the duty of the people That receiving spirituall things from their Ministers they communicate and impart unto them their carnall things 1 Cor. 9. 10. What is the Peoples Theft VVhen receiving these spirituall things they defraude them of their dues and withhold from them their meanes and maintenance which the Lawes of God and man doe allot unto them The which is not only theft but even sacriledge and the robbing of God himselfe Mat. 3. 8. What is that Alienation which is in private Contracts VVhen as men imploy others to doe their worke upon promise of reward or any wayes to use their gifts and abilities their care industry and labour for a just recompence What is required of such as thus imploy others 1. That they give an equall and proportionable recompence to those whom they thus hire 1 Tim. 5. 18. 2. That they pay it without delay especially to the poore who are not able nor willing to forbeare it Deut. 24. 14 15. Lev. 19. 13. What then is their Theft VVhen either they give not an equall and just recompence or delay to pay it to the poore who are unable to forbeare it Jam. 5. 4. What is the duty of the Mercenary or hireling 1. That he require no more then such wages as is equall and proportionable to his skill care and labour 2. That he doe his worke that hireth him faithfully and diligently You have spoken of such Contracts as respect Alienation and change Now what are those which are of things committed to trust They are either of things committed to others only for safe custody or such as are committed to Feoffees of trust for uses appointed or such as by last will are intrusted to Executors VVhat is the nature of things deposited VVhen neither the dominion and right nor the use of the thing is alienated but only the safe custody is committed to a man What is his duty That hee safely keep that which is committed to his trust and willingly restore it to the owner when he calleth for it VVhat is his Theft First when he converteth the thing committed to his keeping to his own use Secondly when he will not restore it to the owner when he desireth to have it But what if the things deposited bee stolne or become worse If it bee by his default that had the keeping of them hee is to make it good but if by oath he can cleare himselfe of all unfaithfulnesse and negligence the owner and not he must beare the losse Exod. 22. 7 8. What is the duty of Feoduciaries and Executors That they faithfully discharge their trust and doe their will and not their owne who have reposed confidence in them How doe they offend When they faile in their trust and aime more at their owne profit then at the performing of their will who have entrusted them or the faithfull discharge of their duty These are duties which respect things committed to trust what say you of persons thus intrusted Those are Pupills and children in their nonage who being unable to governe direct protect and order themselves are by the Lawes of God and man committed to the care and tuition of others What is the duty of their Tutors and Guardians That they carry themselves towards them faithfully according to the trust reposed in them and like Parents aime chiefly at the good of their Pupils and Wards and not their owne gaine and profit Esth. 2. 7. remembring that they shall one day be called to give an account of these persons committed to their charge and trust and of all the goods belonging unto them So much of just getting goods now in the order propounded we are come to the just possession and retention of them what is required unto this just possession Two things First the keeping of our owne goods Secondly the restitution of that which justly belongeth to others What doth this Commandement require of us in the former respect That we be not wanting to the just preservation not onely of our neighbours but also of our owne goods How prove you this Because our goods are Gods Talents eommitted unto us of which wee must give an account to our great Lord and Master And therefore if through our owne fault and negligence wee suffer them to bee lost or to be taken unjustly
exercise of a Fast is in adversity and of a Feast in prosperity the Vow may be in both Who are the fit persons that may vow Such as have knowledge judgement and ability to discerne of a Vow and of the duties belonging to the performance of the same Numb 30. 6. Are all such bound to vow Not simply all for it is no sinne not to vow Deut. 23. 22. but those onely which either being in distresse feele a want of feeling of Gods assistance thereby to strengthen their faith for neecessary ayde or they who being delivered from some necessary evill or have received some singular good where no vow hath gone before should witnesse their thankfulnesse Deut. 13. 21 22. Numb 30. 2. 6. 2. c. What have we herein further to consider That the Vow must be of lawfull things else it is better not to pay the Vow then to pay as Herod and the forty mentioned in the Acts 23. 14. And as the Munks Fryers and Nunnes vow wilfull poverty perpetuall abstinence from Marriage and Canonicall obedience and the people pilgrimage May we vow any thing which is lawfull to be done We may not vow any vile or base thing As if a wealthy man should vow to give to the poore some small value far under his ability for what either token of thankfulnesse can that be or what comfort in his troubles can he take of the performance thereof What have we secondly to consider That the vow must be of such things as are in our choice to performe How many wayes faile men against this Two wayes 1. In vowing that which we are not able to performe 2. In vowing that which otherwise by the Law of God we are bound to performe Who be they that vow that which they cannot performe They are either they whose strength doth faile through the common frailty of all men as those that vow perpetual continency whose lets come from themselves or they which cannot performe it by reason of subjection unto others as wives unto their husbands children to their parents servants to their Masters c. in whose power they are to performe their vowes or not to performe them Numb 30. 3 4. Why may not a man vow such things as he is otherwise bound to doe For that they are due unto God without the service of a vow and therefore it were a dalliance with God to make shew of some speciall and extraordinary service where the common and ordinary is only performed as if a man would present as a gift unto his Lord the rent of his owne house due for the occupation thereof What may we then lawfully vow An increase of Gods service as to pray more often every day then ordinary is used or to be more liberall to the poore with some straine of our ability building of Colledges Almes-houses c. What is the duty of those that have vowed 1. To have a diligent care to performe their vowes Eccles. 5. 3 4. Deut. 23. 21 22 23. For if it be a reproachfull thing to deale with God as with a man it is more reproachfull to deale worse with God then we dare deale with any man 2. Not to delay the performance of it Eccles. 5. 3. For God corrected sharply in Jacob the deferring of the payment of his vowes Gen. 35. 1. 1. By his daughters deflowring 2. By the rage and murther committed by his sonnes Is the necessity of performing vowes so great that they may no wayes be omitted Not so for to the performance of a greater duty a man may omit his vow for a time and after a time returne and be not a Vow-breaker As the Rechabites for safety of their lives came and dwelt at Ierusalem notwithstanding a former vow that they would not dwell in an house Jer. 35. 9 10 11. and yet God witnesseth that the vow was not broken thereby so to help our neighbours in some present necessity we may cease from any vowed duty at that time and not sin wherein the Papists greatly faile who having vowed unlawfully yet thinke they may not intermit their vowes If a man in vowing doth not consider sufficiently the greatnesse of the matter may he not break that vow that he hath not so advisedly made No the vowing being otherwise lawfull that rashnesse is to be repented but the vow must be kept What have we to learne of all this That we be advised in that we doe and not to enquire after we have vowed to find some starting hole where to goe out but either not to vow at all or if we vow to have a good remembrance of it and a diligent care in the due time to performe it Prov. 20. 25. Having spoken of those good things which we doe give unto God Let us proceed to that which we doe give unto our needy Neighbour What is Almes It is a duty of Christian love whereby such as have this worlds good doe freely impart to such as are in want 1 Iohn 3. 17. 1 Tim. 6. 17 18. Mat. 5. 42. How can it be both a duty and withall free 1. That it is a duty appeareth by many formall precepts touching this matter Deut. 15. 7 c. Heb. 13. 16. in that it is called our justice or righteousnesse Psal. 112. 9. Matth. 6. 1. in that every man is a Steward of Gods blessings for the benefit of others 1 Pet. 4. 10. Finally in that according to the performance or neglect even of this duty men shall be judged at the last day Mat. 25. 35. 42. 2. It is free not as being left by God unto our choice whether we will doe it or no but as proceeding from an heart as freely and as cheerfully performing this obedience to God and reliefe of our brother without compulsion of humane Law Who are to give Almes Whosoever hath this worlds good that is such a portion out of which by frugality something may be spared though it be but two mites and therefore not only rich men and housholders are to give but also such as labour with their hands out of their earnings and wages children out of their Parents allowance wives out of any portion they have in severall without their husbands or allowance from their husbands or out of the common stocke they enjoy with their husbands provided the husbands consent in whom the possession fundamentally remaineth be either expressed or by silence or not gainsaying implied Finally even they that live upon almes must spare something unto those that have little or no supply May there not be some cases wherein such as are accomptable to others may give without their knowledge yea against their will Yea as appeareth in the wise and commendable example of Abigail to wit when the life and whole estate of the giver or receiver may be now or not at all thus or not otherwise preserved for extreame necessity dispenseth with the ordinary course of duty
of bloud nor of the will of the flesh nor of the will of man but of God Now as our Mediatour in respect of the Adoption of Sons which he hath procured for us is not ashamed to call us Brethren so in respect of this nevv birth whereby hee begetteth us to a spirituall and everlasting life he disdaineth not to own us as his Children When thou shalt make his seed an offering for sin he shall see his seed saith the Prophet Esaias A seed shall serve him it shall be accounted to the Lord for a generation saith his Father David likewise of him And he himself of himselfe Behold I and the children which God hath given mee Whence the Apostle deduceth this conclusion Forasmuch then as the children are partakers of flesh and bloud he also himselfe likewise took part of the same He himself that is he who was God equall to the Father for who else was able to make this new creature but the same God that is the Creator of all things no lesse power being requisite to the effecting of this then was at the first to the producing of all things out of nothing and these new babes being to be born of the Spirit who could have power to send the Spirit thus to beget them but the Father and the Son from whom he proceeded the same blessed Spirit who framed the naturall body of our Lord in the womb of the Virgin being to new mould and fashion every member of his mysticall body unto his similitude and likenesse For the further opening of which mystery which went beyond the apprehension of Nicodemus though a master of Israel wee are to consider that in every perfect generation the creature produced receiveth two things from him that doth beget it Life and Likenesse A curious limmer draweth his own sons pourtraicture to the life as we say yet because there is no true life in it but a likenesse onely he can not be said to be the begetter of his picture as he is of his Son And some creatures there be that are bred out of mud or other putrid matter which although they have life yet because they have no correspondence in likenesse unto the principle from whence they were derived are therefore accounted to have but an improper and equivocall generation Whereas in the right and proper course of generation others being esteemed but monstrous births that swarve from that rule every creature begetteth his like nec imbellem feroces Progenerant aquilae columbam Now touching our spirituall death and life these sayings of the Apostle would be thought upon We thus judge that if one died for all then were all dead and that he died for all that they which live should not henceforth live unto themselves but unto him which died for them and rose again God who is rich in mercy for his great love wherewith he loved us even when we were dead in sins hath quickned us together with Christ. And you being dead in your sins and the uncircumcision of your flesh hath he quickned together with him having forgiven you all trespasses I am crucified with Christ. Neverthelesse I live yet not I but Christ liveth in me and the life which I now live in the flesh I live by the faith of the Son of God who loved me and gave himself for me From all which we may easily gather that if by the obedience and sufferings of a bare man though never so perfect the most soveraign medicine that could be thought upon should have been prepared for the curing of our wounds yet all would be to no purpose we being found dead when the medicine did come to be applyed Our Physitian therefore must not onely be able to restore us unto health but unto life it selfe which none can doe but the Father Son and holy Ghost one God blessed for ever To which purpose these passages of our Saviour also are to be considered As the Father hath life in himself so hath he given to the Son to have life in himself As the living Father hath sent me and I live by the Father so he that eateth me even he shall live by me I am the living bread which came down from heaven if any man eat of this bread he shall live for ever and the bread that I will give is my flesh which I will give for the life of the world The substance whereof is briefly comprehended in this saying of the Apostle The last Adam was made a quickening spirit An Adam therefore and perfect Man must he have been that his flesh given for us upon the Crosse might bee made the conduict to convey life unto the world and a quickening spirit he could not have been unlesse hee were God able to make that flesh an effectuall instrument of life by the operation of his blessed Spirit For as himself hath declared It is the Spirit that quickneth without it the flesh would profit nothing As for the point of similitude and likenesse we read of Adam after his fall that he begat a son in his own likenesse after his image and generally as well touching the carnall as the spirituall generation our Saviour hath taught us this lesson That which is born of the flesh is flesh and that which is born of the Spirit is spirit Whereupon the Apostle maketh this comparison betwixt those who are born of that first man who is of the earth earthy and of the second man who is the Lord from heaven As is the earthy such are they that are earthy and as is the heavenly such are they also that are heavenly and as wee have borne the image of the earthy we shall also bear the image of the heavenly We shall indeed hereafter bear it in full perfection when the Lord Jesus Christ shall change our base body that it may be fashioned like unto his glorious body according to the working whereby he is able even to subdue all things unto himself Yet in the mean time also such a conformity is required in us unto that heavenly man that our conversation must be in heaven whence we look for this Saviour and that we must put off concerning the former conversation that old man which is corrupt according to the deceitfull lusts and be renued in the spirit of our mind and put on the new man which after God is created in righteousnesse and true holinesse For as in one particular point of domesticall authority the Man is said to be the image and glory of God and the Woman the glory of the Man so in a more universall manner is Christ said to bee the image of God even the brightnesse of his glory and the expresse image of his person and we to be conformed to his image that he might be the first-born among those many brethren who in that respect are accounted