A PITHY, SHORT, AND METHODICAL opening of the Ten Commandments. BY Master William Whately, Preacher of the word of God at Banburie in Oxford-shire.  
LONDON, Printed by JOHN HAVILAND for Thomas Pavier and Leonard Greene. 1622.   

To the Reader.  
HEre is for thee (Christian friend) Gods sacred and pure Law, perspicuously and orderly unfolded, the extent of those glorious beams more now then ever enlarged, though we have many that have done excellently. For in this short and pithy Treatise, if thou pleasest seriously to be acquainted with it, as also make an holy use of it, there will issue three blessed benefits of special and weighty importance.  
First, hereby thou mayst more clearly know thyself, and discover thy cold faintness, thy lean and idle services, and crooked disposition, and that snaky brood of sin that lurketh in thy ever-vitious nature: for it is the Law's office to detect sin, as a looking glass to bewray spots, and as the Sun to discover even little motes. Whence is it men see not their misled lives, but because they are undisciplined in the Lords walks? Can there be a work of greater consequence than a large opening of these holy rules, which although the full splendour thereof is reserved for the glory above, yet open thine eyes to the blessed brightness which shines out of this Treatise, to discover thy dark ignorance, thy infidelity and stubborn pride, how rich thou art in folly, how poor in grace, and how conscience hitherto hath been sealed with a cursed brand: here we may be sad spectators of our froward waywardness, our wand'ring and grovelling thoughts, our barren memories, our raging discontented passions, and dull edged leaden affections, yea the disorder of the whole man, turning face to Satan and back to God.  
Secondly, it lends powerful aid in the services and worships of God. This will bring thee with a hungerbitten soul and heavy heart to behold the Lords shining face in the preaching of the word, and bends thy will to it with absolute yielding. This is a notable touchstone to try thyself to the heart root when thou art to receive that sacramental meat, and will furnish thee with much store and variety for prayer. Wouldst thou confess against thyself? behold here a large field: Or wouldst beg graces of God? see here a sampler: here is matter for meditation, for Christian parleys; this will enable thee to catechise and instruct thy family, and enlightens thy understanding in reading the Scriptures, and for days of humiliation, times of precious worth with God's people; this work thoroughly looked into, shall cause thee to fall out with thyself, and shall send thee with penitent eyes to bewail thy wretched estate, and pour out thy soul into the bosom of Christ, and will put such marrow and strength into thee, that humbly and hotly thou mayst wrestle with God.  
Lastly, this shall direct all thy paths, and wisely conduct thee through this thorny life; it will cause thee think well, speak well, and live well, and furnisheth thee with knowledge, faith in God, humble dejectedness, spiritual wisdom, a well tuned conscience, a stooping will, heavenly thoughts, a right fraught memory, and ranks in order thy love, fear, joy, confidence, and all the rest of those subordinate faculties of the soul, bending them to pursue what is good, and stand stiffly armed against every evil. And as for being unspotted of the world, and to live unblamably, wronging neither thyself, nor any man, in soul, body, estate, name, or place, take this book for thy counsellor. Feast thine eyes then with a subject necessarily useful, and so exactly compiled, that it cannot but win esteem with every knowing man and gracious heart. For I must tell thee, diverse friends of exquisite judgement, hearing that this work was in my hand, did earnestly solicit me to turn it to common good. Amongst the rest, a learned worthy understanding Divine, Master R. Bolton, having perused it, commended it unto me in these terms: methinks, in short and little room, it opens & represents the marrow and mysteries of that adored depth, the banks and bottom whereof, no wit of man shall ever be able fully to fathom and comprehend, while the world lasts, with more clear, exact, and compendious dexterity, than I have discovered in others, though they have also done excellently. And he persuaded with the Author, and since also with me, to let it pass abroad more publicly. Let then the more than ordinary parts of the workman, and of such as have commended it, as also the great pains of our penman, who hath told me, he had a long harvest for this handful of corn, together with the preciousness of the subject, and the goodly meeds thou mayst gain by it, let these persuade thee to read it, and that unpartially: In the mean time, my prayer and hearty desire is, that thou mayst right plentifully prosper by it, and so I rest,  
From Blaston 4. of Septemb. Thine in the Lord jesus, RICHARD LEE.   

A PITHY, SHORT, AND METHODICAL OPENING OF THE TEN COMMANDMENTS.  
THE Law of God consisting of ten distinct commandments, is a perfect platform of our obedience, acquainting us with our duty to God, either 

1. Immediately.  
2. Mediately.    
1. Immediately in regard of himself both 

1. Principal, in the first commandment.  
2. Less principal, both 

1. For the sorts and kinds of service, which are two. 

1. Solemn worship in the second commandment.  
2. Common worship, in the third commandment.    
2. For the dedicating of a set and solemn time, viz. one day in seven to holy and religious exercises, in the fourth commandment.      
2. Our duty to God mediately, in regard of our neighbour 

1. Severally.  
2. jointly.    
1. Severally, in regard of 

1. Special duties to some, in the fifth commandment.  
2. Common duties to all for their 

1. Persons.  
2. Things.      
1. Persons in regard of their 

1. Safety, in the sixth commandment.  
2. Chastity, in the seventh commanment.    
2. Things pertaining to their persons, either 

1. Goods, in the eight commandment.  
2. Good name, in the ninth commandment.    
2. Now follow those mediately which are in regard of our neighbour, or jointly, for all these, so far as respecteth the dispositions and first motions of the soul, in the tenth commandment.  

The first Commandment is, Thou shalt have no other Gods but me, or before me.  
IT inioyneth the principal worship of God; that is, the making of him our God, by yielding unto him all such respect as appertaineth to him in regard of his being our Creator, and the first fountain of all being. This is a total and general subjection of the whole man in all the powers of it unto him, called in Scripture, a being holy as God is holy. Of this commandment we consider, 

1. The affirmative part, that is to say, the special duties it requireth of us.  
2. The negative part, that is, what evils it forbiddeth and condemneth in us.    
The duties required herein are of two sorts.  
1. Duties of dependence, whereby we make him the chief and principal object of all the powers of our whole man, so far as they are capable of him.  
2. Duties of conformity, whereby we order all our powers towards other things in that manner and measure that he doth require, and so become subject to that authority, power and command, that he hath over us, as a creator: who because he made all things, must needs have right to appoint how all things should be ordered, used, and disposed.  
Duties of dependence are of two sorts.  
1. In the principal faculties, called reasonable, because they are all perfected, and do perform their several operations, by discourse. The reasonable faculties, which may be exercised upon God, as their object, are two, viz. the Understanding and Will.  
1. Understanding, which is the power of acquainting ourselves with the natures, beings, properties, and differences, by the acts of apprehending, discerning, applying, and in general discoursing. In this faculty are required three cardinal and principal virtues.  

1. Perfect knowledge of God.  
2. Faith.  
3. Humility.   
1. Perfect knowledge of God, which is a conceiving and apprehending of him to be such an one as he hath revealed himself in his word and works, and that, according to the means, age and capacity, of every man, for measure and degree fully.  
2. The second cardinal and principal virtue is faith, which is double.  

1. Faith to God.  
2. Faith in God.   
1. Faith to God, which is an assenting to the truth of all that he shall declare unto us, upon his bare and sole authority, believing because he speaketh, without any further reason, ground or proof.  
2. Faith in God, which is an applying of his love and favour unto every man's self, according to the tenor of that covenant that he doth please to make with us. The former is called believing God, the latter believing in God.  
3. The third cardinal or principal virtue is Humility, which is a right discerning of the infinite distance and difference that is betwixt him and us, acknowledging his unspeakable excellencies above us, and our most vild baseness in comparison of him.  
The second reasonable faculty is the Will, which is the power that the soul hath, to move itself to or from any thing by settling this conclusion in itself: I will have or not have, do or not do, such a thing, or that such a thing be or not be.  
The duty of which is, to be carried and moved towards God, with the strongest of all its inclinations and motions, willing his being and glory above all things, because that is in itself, and simply the best of all things, and his favour and grace to us above all other things, because it is to us the best of all things.  
Hitherto of the duties of dependence in the principal faculties will and understanding. Now follow those in the less principal faculties.  
2. Less principal faculties, such as may be perfected, and perform their several operations without discourse, and therefore are all (excepting one) common to us with the bruit creatures. These are of two sorts.  

1. Inward.  
2. Outward.   
1. The less principal faculties inward are also two: 

1. The senses.  
2. The affections.    
The senses called inward are two.  

1. Imagination.  
2. Memory.   
1. Imagination, or the thinking power, which receiving the objects from the senses doth order, move and dispose them according to its own liking: and the duty of this is, to be thinking of God continually, more plentifully, largely, constantly, then of all other things. For though he be not subject to sense, yet from things subject to sense we are bound to form in ourselves thoughts of his excellencies (according to our ability of conceiving,) viz. of his power, goodness, mercy, wisdom, etc. So as the mind of man should more abundantly busy itself in such conceits and thoughts of God, then of any other thing in the world, yea of all other things laid together.  
2. The second sense called inward is Memory, which is a power of making that thing present to the soul, which is absent from the senses. And the duty of man's soul, so much as concerns this faculty, is a perpetual and continual remembering of God; that is, a representing of him to itself as present, though to the senses he do not appear, and that, so as we remember nothing so firmly nor so often as him.  
2. Less principal faculties inward are called affections, which are powers of the soul, in the reasonable creature, subordinate to the will, whereby the soul worketh itself to the seeking and obtaining of good, and shunning and avoiding of evil. Now of these affections there are 4. which may and must be set upon God, and that with all their strength, and with the fullness of their working, and far more than upon any or all other things.  
1. The first affection is Love, whereby the soul is moved and inclined to be one with any good thing; and because God is the best thing, even goodness itself, therefore should the soul be most frequently and earnestly filled with such motions and inclinations towards him.  
2. The second affection is Fear, whereby the soul is moved from evil, with a kind of shrinking and fainting, declining from it, when it is coming. Now because God considered as angry and displeased, is to the creature the greatest evil (of misery) that can be conceived of, therefore ought it decline his anger and displeasure, with the most frequent and earnest motions, above all other evil things, not daring so much as once to make any offer of incurring his displeasure, yea shunning and abhorring it, more than all other miseries of punishment, that may be possibly suffered. Now this composition of Love and Fear is called reverence.  
3. The third affection is joy whereby the soul doth receive comfort and content in a good thing, and is moved to embrace and enjoy the same. And because God is the chief good, therefore ought the soul to be moved with more vehement and often motions of gladness for his excellent glory and happiness, in himself, then for any other thing, and more for his love, favour and good will, then for any other thing besides his glory.  
4. The fourth affection is Confidence, whereby the soul is moved to rest and stay itself upon any thing, for the obtaining the good it willeth. And because God is of infinite power, and all power is his, neither hath any creature any ability to do any thing without him, therefore must the soul rest itself wholly and only upon him, according to the truth of his promise, for the attaining of all good things both spiritual and temporal.  
2. The less principal faculty outward, is alone the faculty of speaking, the Conduit of the imagination, and the Interpreter of the understanding. For no outward faculty, except only this of speech, can be in any sort exercised upon God, as its object, but this may: and its duty is to be continually exercised as any occasion is offered, in speaking good of God. A man is bound to talk much more of God and his excellencies, to the setting forth of his glory, then of any other thing, yea then of all things beside: both because he is most fully replenished with all excellencies; and also because the affection of love which cannot but rule the tongue, aught to be most ardent towards him.  
Hitherto of duties of dependence. Now follow the duties of conformity, these also are to be found in all the powers of man.  
1. In the chief faculties called reasonable, which are three.  

1. The understanding.  
2. Conscience.  
3 The Will.   
1. The understanding, whereof the chief graces are three.  

1. Perfect knowledge.  
2. Perfect faith.  
3. Spiritual prudence.   
1. Perfect knowledge of the revealed will of God, according to the measure of age, gifts, and means, that every man enjoyeth, so that the mind must apply itself more to the searching out of his revealed will, then of any other things. And the matter of this knowledge is the truths revealed of God, concerning our duty in precepts and prohibitions; and the reward of doing our duty in promises, or of not doing it in threats, in understanding of which, the mind must busy itself more then in all other knowledge, after the knowledge of God himself.  
2. The second chief grace of the understanding is Perfect faith to and in the promises and threats of God, (under which is also contained faith in his providence, the governing of all things, and that for the good of his, being one of the things that he hath undertaken) whereby we do steadfastly and fully assent unto them and apply them each unto himself, according to their nature, and as there is cause and use.  
3. The third chief grace of the understanding, is Spiritual prudence, or wisdom, which is the grace whereby we are able to order ourselves, and all our actions aright, for the attaining of the true ends of our being, according to the revealed will of God. It is a readiness & nimbleness of mind to make continual use of divine truths revealed to us. A fruit of the fear of God, which is derived from the knowledge of him. It hath two parts. First, consideration whereby the mind doth seriously ponder and consider of the truths known. Secondly, heedfulness, wariness, or observation, whereby it attendeth to all its own actions, and all other necessary occasions, for its spiritual good.  
2. The second chief faculty called reasonable, is Conscience or a knowing with God, which is a power of the soul, whereby it is enabled to discern of its own estate and actions, in regard of God's liking or disliking the same. A power to judge whether God approve and favour me or mine actions, yea or no: that is conscience, of which we must consider two things.  

1. The acts it is to perform.  
2. The rule which it must follow in performing these acts.   
1. The acts it is to perform are twofold, 

1. In regard of our actions.  
2. In regard of our estate.    
1. The acts it is to perform in regard of our actions are threefold.  

1. Good.  
2. Bad.  
3. Indifferent.   
1. Good acts are twofold.  
1. Before the doing to call upon us and admonish us to do them.  
2. After the doing to bear witness to them, and approve them as well done.  
2. Bad acts twofold.  
1. Before the doing to curb, restrain and bridle us from the doing, inwardly telling us that we should not do them.  
2. After the doing, to check us, and reprove us, and urge us to confess, and humble ourselves to God for the same.  
3. Indifferent acts, to leave them to our wills as indifferent, and to grant us liberty of doing or not doing them, as occasion shall serve.  
2. The acts performs in regard of our estate, to speak peace unto us, to excuse us, to pronounce us favoured & loved of God.  
2. The second thing is the rule which it must follow in performing these acts, that is the revealed will of God, both for the matter, and manner, and measure of working, and not the will of any creature whatsoever.  
3. The third chief faculty called reasonable, is the Will, the virtue of which is flexiblenesse to the will of God, and that in regard of  
1. Things by us to be done and avoided, that is obedience, which is a full purpose to do all that God requireth, and leave all that he forbiddeth for his sake.  
2. Things received, or to be received from him, immediately or mediately, whether the things we receive be 

1. Good, or.  
2. Evil.    
1. Good and comfortable, and this is thankfulness, a firm purpose to require and acknowledge his love by growing so much more constant in loving and serving him.  
2. Evil and miserable, and this is Patience, being a full purpose with all quietness and without any reluctation of will, though the senses and appetite cannot but feel a repugnancy to sustain any evil that he will inflict upon us.  
Hitherto the graces of conformity in the superior faculties, understanding, conscience, and will: Now follow those that are in the  
2. Inferior and less principal faculties, and they are either 

1. Inward, or  
2. Outward.    
1. Inward, which are three.  

1. The senses called inward.  
2. The affections.  
3. The appetite.   
1. The senses inward, which are two, 

1. Imagination.  
2. Memory.    
1. Imagination, which is bound in regard of 

1. The object of its working.  
2. The measure of its working.    
1. The object of its working twofold.  
1. To stir up readily and nimbly all manner of good thoughts concerning good things, and to be steadfast and stable in pursuing the same.  
2. To keep out and reject all manner of evil thoughts, that they arise not out of the soul, and to repel them immediately being from without suggested.  
2. The measure of the working of the imagination, to be more abundant and ready, and stable in thinking of things heavenly, spiritual, and divine, then of things earthly, and temporal, and momentany here below.  
2. The second sense called inward is the memory, the graces of which are in regard 

1. Of the object of its working.  
2. Of the measure of its working.    
1. The object of its working consists in two things.  
1. To retain steadfastly, and readily to recall all good things (as Gods commandments, promises, threats, benefits, corrections, etc.) for good at the instant of making use of them.  
2. To blot out and extinguish, at least to keep back and not to recall any evil thing that may infect the soul, or any good thing unseasonably to the hindrance of its duty.  
2. The measure of the working of the memory to serve the soul more readily in things spiritual, and for spiritual purposes, then for earthly and temporal.  
2. The second less inward principal faculty are the affections, which are in all, or at least in chief (not to stand upon a more accurate division of them) seven pair.  

1. Pair.  
1. Love, which is as before.  
2. Hatred, which is an affection of dislike, and averseness from any thing counted evil.   

2. Pair.  
1. Fear, which is as before.  
2. Courage, an affection of resisting imminent evil danger, not shrinking at it, but rising up against it.   

3. Pair.  
1. joy, which is as before.  
2. Sorrow, whereby the soul feels the hurt of any evil present.   

4. Pair.  
1. Hope, which is a passion of waiting, expecting and looking for a good thing to come.  
2. Despair, which is a passion quite contrary.   

5. Pair.  
1. Anger, a passion of punishing any thing that doth bring evil or hinder good from us.  
2. Kindness, a passion of using well him that procureth good or hindereth evil from us.   

6. Pair.  
1. Shame, a kind of irking dislike within and against ourselves, because of some evil or undecent thing committed by us.  
2. Boldness, a kind of contentful and resolute liking of ourselves within ourselves, because of the absence of things undecent, and presence of the contrary.   

7. Pair.  
1. Reverence, a dutiful respect to all other in whom we see good things.  
2. Contempt, a base and careless disposition towards one for the evil things we see in him.   
Now the virtues of the affections are twofold.  

1. For their object.  
2. For their measure of working.   
1. For their object that is twofold.  
1. Those virtues that tend to good, and are moved by good, be moved and wrought upon only by things that are indeed good.  
2. Those virtues that are moved by or against evil, be wrought upon alone by that which is evil indeed.  
2. For their measure of working that they be exercised upon is twofold.  
1. Upon spiritual or 

Good  
Evil   things more or less.  
2. Upon temporal good things as they are more or less good, that is to say, helpful to us in the serving of God and assurance of his favour.  
And accordingly must the particular duty of every affection be described, which for brevity's sake I surcease to do.  
3. The third less principal and inward faculty, is appetite, which is a power of being inclined to such things as content the bodily senses, and of being averse and backward from things that displease them. This is bound to two duties.  
1. Duty to be moved alone towards lawful contents and delights, even such as God doth allow and warrant us to enjoy.  
2. To be moderately carried even to those lawful contents, as from the contrarie, even in such measure, as that the motions of our will to things of a better and higher nature be not interrupted or hindered thereby.  
So much of the inward faculties; Senses, Affections, Appetite. Now follow the outward inferior, and less principal faculties, which are also three.  
1. Speech, which must be speaking, 

1. Only and constantly of good things.  
2. More readily and plentifully of spiritual then temporal goods.    
2. The second outward inferior and less principal faculty is the five senses, which we must exercise two ways.  
1. Alone upon good objects and lawful, such as may not provoke us unto sin, but rather to good deeds and desires.  
2. More nimbly for spiritual then for natural purposes.  
3. The third outward inferior and less principal faculty, is the locomotive faculty, which must be used alone for good and lawful actions, and must be with more life, constancy, and unwearisomnesse exercised, in works that tend to spiritual good then to the natural.  
So much of the affirmative part: the negative follows, containing a description of the things condemned in this commandment. The sins against this precept are of two sorts.  

1. Of Omission.  
2. Or Commission.   
1. Sins of omission are by the want and absence of the forenamed graces, which are twofold.  

1. Totall, when one is utterly destitute of them, not having them at all.  
2. Partial, when one is defective in either of them, and that two ways. 

1. For matter extensively.  
2. For measure and degree intensively.     
2 Sins of Commission, when a man makes the devil and himself his own God, as Satan is called the god and Prince of this world, and some men are said to make their belly their god. This is done two ways.  
1. By erecting feigned and counterfeit Deities, as the Gentiles are said to worship devils, when they made gods of jupiter, juno, Pallas, Apollo, Mars, Venus, etc. And the jews in offering their sons to Molech, are charged to have offered them unto devils.  
2. By being unholy, as Satan is unholy, possessed with corruptions contrary to the forenamed graces, according to the will of Satan, and for our own carnal content. These vices are of two sorts.  
1. In respect of dependency, whereby our depending on God is denied, and a kind of selfe-dependance challenged, in that we carry ourselves as if we were our own, which in very deed we are not.  
2. The second sort of vices are in respect of conformity, whereby our subjection to God's authority and will is denied, and we carry ourselves as if we were to be not at his, but at our own disposing.  
Sins against our dependence on God, are to be found in all the faculties of our whole man.  

1. In the chief and principal faculties.  
2. In the less principal and inferior faculties.   
1. In the chief and principal faculties, viz. 

1. In the understanding.  
2. In the will.    
1. In the understanding, contrary 

1. To knowledge.  
2. To faith.    
1. To knowledge, there are faults 

1. In defect.  
2. In excess.    
1. In defect two ways.  
1. By a careless neglect of the knowledge of God, when one sets not his mind on work to know him.  
2. In blindness, darkness, and uncapableness of true knowledge, though he hath used all means, which hath two degrees.  
1. Natural, common to all.  
2. Adventitious, proper to those that by resisting the means, wink with their eyes, refusing and scorning to know.  
2. The second fault of knowledge in excess, which is called curiosity, and seems to be double, viz. 

1. A busy prying into the secrets of God's natures and works.  
2. A turning of our search after him into mere disputes and idle speculations.    
2. Now follows the second thing, which the understanding is contrary to, viz. faith in two respects, 

1. In defect.  
2. In excess.    
1. In defect two ways.  

1. The first is called Atheism.  
2. Misbelief of God.   
1. Atheism is the vice of denying God, which is twofold.  

1. Secret.  
2. Open.   
1. Secret and in the bud, when a man is out of the faintness of his consent to the truth overruled with this vice, though he form not such a proposition in his mind.  
2. Open and express, when a man maintaineth that conceit (that there is no such God as there is) expressly in his mind.  
2. The second defect in faith is, misbelief of God, whereby a man conceiveth falsely of God's nature or attributes, conceiving him to be other, than he hath showed himself, as Anthropomorphotes, etc.  
2. The second thing wherein understanding is contrary to faith is in excess, by misapplying of God's mercy, or presumption, whereby a man beareth himself so overbold of God's goodness, as that he robbeth him of the glory of his justice.  
3. The third fault in the understanding against our dependence upon God contrary to humility, is pride, being a lifting up ourselves above and against God, overvaluing ourselves and undervaluing him, of which there are three degrees.  
1. Close and secret, when like a King that keeps within, yet it rules and bears sway, a man's carriage witnessing that he sets more by himself then God, so all natural men are proud.  
2. The second degree is, when being fatted with wealth it dares show itself, and a man thinks himself some body, concealing yet that part of it which stands to abase God, this is high-mindedness.  
3. The third degree, when a man utters all his evil fancies to himself, dreaming that he is God, as they that durst say, I sit as God, and what God can deliver you out of my hands?  
2. Sins against our dependence on God, which are found in the Will, are twofold.  
1. Selfe-willednesse, whereby a man moveth his will only to himself, inclining to his own natural or carnal content, more than to God's glory or favour.  
2. A nilling of God, a willing that there were no God at all, out of self-guiltiness, as a thief wisheth there were no judge, a traitor that there were no King.  
2. Sins against our dependence on God, are to be found in the less principal and inferior faculties, which are twofold.  

1. Inward.  
2. Outward.   
1. Inward twofold.  

1. In the senses.  
2. In the affections.   
1. In the senses.  

1. In the imagination.  
2. In the memory.   
1. Imagination.  
1. By putting away the thought of God out of one's mind, saying to God, depart from us.  
2. By entertaining hard, evil, and blasphemous conceits against God, as they that said, Where is the God of judgement?  
2. In the memory, a forgetfulness of God, whereby one sets himself not to conceive of God's presence, saying the Lord shall not see it.  
2. Sins against our dependence on God are found in the affections, viz. in all of them that are named before, viz. contrary,  
1. To the love of God, and that in two respects.  
1. By loving of other things, as pleasure and profit more than God, so covetousness is Idolatry.  
2. By hatred of God charged upon all men, Rom. 1.30.  
2. Contrary to the fear of God in two respects.  
1. Fearing men and other things more than him, the fear of man doth bring a snare, saith Solomon.  
2. By despising him, setting light by his anger, and being as it were courageous against it, which is security, when a man saith he shall see no evil though God seem angry.  
3. Contrary to the joy in God in two respects.  
1. By rejoicing in other things more than in God.  
2. Grieving that there is so great power and excellency in God, and a very envying of him and his felicity.  
4. Contrary to the trust in God in two respects.  
1. By trusting in the arm of flesh, resting upon outward things as riches, friends, etc. for any good thing.  
2. By distrusting in God, wavering and shaking, out of doubt of obtaining that good from him that he hath promised.  
2. Sins against our dependence on God, are to be found in the less principal and outward faculty, viz. in the power of speaking and that in two regards.  
1. By talking of other things more and oftener than of God.  
2. By speaking and uttering hard, wicked, disgraceful, reproachful, and blasphemous things against him.  
So much of sins against dependency: these against conformitte follow.  

1. In principal powers.  
2. In less principal.   
1. Principal powers.  

1. In the understanding.  
2. In the conscience.  
3. In the will.   
1. In the understanding, contrary 

1. To knowledge.  
2 To faith.  
3. To wisdom.    
1. To knowledge of the will of God.  

1. In defect.  
2. In excess.   
1. In defect, which are two ways.  
1. Not to seek and know the revealed will of God though one hath means, which maketh ignorance wilful and affected.  
2. Dullness and slowness to conceive of the truth.  

1. Natural in all.  
2. Augmented by winding and striving against the light.   
2. The knowledge of the will of God in excess by curiosity.  

1. In searching into secret things not revealed.  
2 In enquiring after needless and idle fables, and questions for disputations sake.   
2. The understanding contrary to faith to and in God's word and will.  

1. In defect.  
2. In excess.   
1. In defect.  
1. Doubting and unsettledness, when one is not rooted and grounded in the truth, but wavers.  
2. Flat infidelity, when a man utterly denies the truth, aggravated by wilfulness.  
2. In excess, and that  
1. By believing lies, and false doctrines and errors, which if it belong and strong, is called prejudice.  
2. Wresting and misapplying the promises of God, without any heed to the threats and precepts.  
3. The understanding contrary to wisdom.  

1. In defect.  
2. In excess.   
1. In defect, folly, which is a perverting of things to one's destruction, turning all things into matter of making a man's self less good, more evil, and that hath two main branches.  

1. Vanity.  
2. headiness.   
1. Vanity, which hath also two evil heads.  
1. Cozening ones self with false and feigned reasonings, judging after the appearance and show, as the Gentiles vanished in their reasonings, and became stark fools.  
2. Having mean things in high esteem, and high things in mean account.  
2. headiness, which is a mixture of rashness in venturing upon things unadvisedly, and without due deliberation, and of stiffness in obstinate persisting in them, what ever come of it.  
2. In excess, and there are two faults.  
1. Conceit of wisdom, when a man imagines himself wise enough to please God and be saved, though he be so foolish that he will take no direction.  
2. Naughty wisdom, which is  
1. Worldly, when a man hath his mind so attentive to all opportunities of getting the things of this life, that he is made careless of heavenly things, chiefly if any opposition come betwixt them.  
2. Fleshly, when a man is attentive to take all advantages and opportunities of serving his sinful and corrupt lusts, and passions, being wise to do evil.  
3. Devilish wisdom, when a man hath his wits about him to defend and maintain sin, and to infect himself and others more and more, by a marvelous kind of reaching invention.  
2. The sins against conformity in the principal power of the conscience are twofold.  

1. In regard of ones actions.  
2. In regard of ones estate.   
1. In regard of ones actions they are threefold.  

1. In excess.  
2. Defect.  
3. In mixture both of excess and defect.   
1. In excess, by a kind of erroneous proceeding.  
1. In indifferent things, by troubling a man's mind with unnecessary scruples, making him to shun them as sins. This is the fault of many a sanctified but overtender conscience, and the world scoffs at it under the name of a spiced and straight-laced conscience.  
2. In needful things, by condemning them as if they were sins, and troubling a man for doing that he ought to have done; as for persecuting a malefactor, or giving in a just verdict or testimony, as if it were cruelty and a shedding of his blood.  
3. In sinful things, and that two ways.  
1. By sinful excuses to maintain them, as if they were not sins.  
2. By over-vehement checking for them, driving a man from God by despair, not to him by humiliation, as appears in judas, if we compare his conscience and Peter's together.  
2. In regard of our actions there is defect, by deadness and secrednesse of conscience, when it is as it were gagged and tonguetied, and never doth trouble a man for any ill deed.  
3. In regard of our actions there is a mixture of both excess and defect, by guiltiness, when it troubles a man for a small matter, and gives him rest for a greater evil, as the Pharisees could swallow a camel, and strain at a gnat, durst not come into the judgement Hall before the Passeover, yet durst hire false witnesses, and become themselves false witnesses against the blood of Christ jesus.  
2. Sins against conformity in the conscience in regard of ones estate are discerned by two things.  
1. Guiltiness, when it accuseth bitterly, and tells him God hates and will damn him, which it will do when it begins to look upon sin, unless faith in Christ come betwixt.  
2. When it gives a man false comforts, and makes him believe that all is well, crying peace, peace, and lulling him asleep, with a false conceit, that God favours him, and that he shall be safe for all his sins.  
3. Sins against conformity in the third principal power called the Will, contrary to Gods will in two regards.  

1. In regard of things to be done by one's self.  
2. In regard of things to be received from God.   
1. In regard of things to be done by ourselves.  
1. By rebellion, a flat badness, when a man knowing such a thing to be commanded, shifteth it off, and saith he cannot, but indeed out of some carnal respect will not do it, or knowing any thing to be forbidden, excuseth himself, saith he must needs do it, and so concludes that he will do it. This is the sin of the unregenerate alone.  
2. By hypocrisy, which is a counterfeit goodness, when a man is willing to seem good by doing some good things, and leaving some evil, for his own sake, or for sinister and selfe-regards.  
2. The will is contrary to Gods will, in regard of things to be received from God, and that either in 

1. Adversity, or  
2. Prosperity.    
1. In adversity, by impatience, when a man's will ariseth against either God, or the instrument, with a kind of violence, and he will not bear this, and why should he bear it?  
2. In prosperity, by unthankfulness, when a man gives himself over to devour God's benefits, and makes himself thereby more strong in his wickedness.  
Now follow the faults of the less principal faculties, and they are two.  

1. Inward.  
2. Outward.   
1. The less principal faculties inward are three.  

1. The Senses.  
2. The Affections.  
3. The Appetite.   
1. The inward Senses are twofold.  

1. The imagination.  
2. The memory.   
1. In the imagination.  

1. In regard of the object of its working.  
2. In regard of the measure of its working.   
1. In regard of the object of its working in two respects.  

1. In respect of good things.  
2. In respect of evil & sinful things.   
1. In respect of good things.  

1. It is dull and dead, and doth not stir them up on just occasions.  
2. Fickle and distracted, and pursueth them not, being stirred up.   
2. In respect of evil things.  

1. It is very nimble and ready to stir them up on small occasions.  
2. It is steadfast and earnest in pursuing them, and will not give over.   
2. In regard of the measure of its working, when it is most ready and earnest and abundant in suing and following thoughts of things earthly more than heavenly.  
2. In the second inward sense, viz. the Memory, and that also in two regards.  

1. For the object of it.  
2. For the measure of working.   
1. For the object of it.  

1. In regard of evil and polluted things.  
2. In regard of good and profitable things.   
1. For evil and polluted things, when it  
1. Retains them steadfastly, and long, and will not suffer them to die.  
2. When it recals them readily and mischievously, when they do most hurt, and most hinder good things.  
2. In regard of good and profitable things, when  
1. It utterly puts them out of mind, for want of attending, so that they be as if they had never been seen or heard.  
2. It casts them carelessly away, and as a thing negligently laid up, which one cannot find when he should use it, even concealing them when he should do good.  
2. The measure of working, when it serves a man's turn more readily for things temporal and earthly then for things spiritual.  
2. The less principal inward faculties are the affections, even as those seven pair formerly mentioned, which are also faulty in a twofold regard.  

1. In regard of the object of their working.  
2. In regard of the measure of their working.   
1. In regard of the object of their working in two respects.  
1. When those that are made to be set on good objects, they set upon evil, or upon that, that is but feignedly good: as if a man love, delight in, hope for, be courageous for, or be kind for, or be bold in, or reverence one for, an evil thing, or that, that is but in appearance good.  
2. When those that are made to be set against evil things, if they be exercised upon imaginary evils, or upon good things: as if a man hate, grieve for, be in despair of, fear, or be courageous against, or be angry withal, or despise one for that that is good, or but in seeming evil, as to despise one for piety or poverty, to be angry with one for admonition or plain-dealing, etc.  
2. The measure of working of the affections, when they be exercised more plentifully upon things naturally good or evil, then upon things spiritually so.  
Only let it be noted, that in hope three things are to be considered.  
1. The thing hoped for.  
2. The grounds of hoping.  
3. The persons and things from whom, or by whose means the thing is hoped for.  
And hope is to be only for good things, to ground itself wholly upon God's word, and to look up alone unto God, as the foundation of it; and in this respect it is called confidence.  
And the faults of hope are four.  
1. When it looketh for evil things; as I hope to see thee hanged, saith some man in his anger.  
2. When it is built upon insufficient grounds; as I hope to live merrily, because I have so good friends.  
3. When it doth not work according to God's word, but quite contrary; as I hope to have heaven, though I live wickedly.  
4. When it is more earnest for things temporal then heavenly, as for goods more than grace.  
3. Sins of the less principal inward faculty are in the appetite, which offends two ways.  
1. In the object, when it longeth for unlawful contents of the senses, as for another man's wife.  
2. When it longs so eagerly after lawful contents of the body, as to divert the mind from seeking after things more worthy: as a man is so carried to sports, that he neglects prayers, etc. both these sins are called sensuality or voluptuousness, and it is a making of one's belly his God.  
2. Faults of the less principal faculties outward, viz.  

1. Of speech.  
2. Of senses.  
3. Of the locomotive faculty.   
1. Of speech, in a twofold regard.  

1. Of the object.  
2. Of the measure.   
1. Of the object, when for 

1. Good.  
2. Evil.   

1. For good, 

1. When it is unready to it.  
2. When its weary of it.    
2. For evil, when 

1. It's nimble to it.  
2. Constant in talking of it.      
2. The measure of the speech, when we be more plentiful in speaking of things earthly and carnal, then of things heavenly and spiritual.  
2. Faults of the less principal faculties outward are of the senses, as principally 

1. Of the eye.  
2. Of the ear.    
1. Of the eye are three.  

1. In looking after vanity.  
2. Turning aside from beholding that that might help to good.  
3. Looking more earnestly when the body requires then when the soul.   
2. The faults of the ear are 3 also.  

1. When it listeneth after evil speeches.  
2. When it turns away itself from God.  
3. It's more attentive to hear things naturally good then spiritually.   
3. The faults of the less principal outward faculty, called Locomotive, are in two regards.  

1. Of the object of it.  
2. Of the measure.   
1. For the object of it, when a man is 

1. Lively, in using it for evil purposes.  
2. Weary, in using it for good things.    
2. For the measure of it, when it is less lively, and more weary in things spiritual then in things natural, to go to a market than a Sermon.  
Hitherto the first Commandment.  
The second follows.   

Thou shalt not make to thyself any graven Image, etc.  
THE sum of it is to order us in the solemn worship of God, or exercises of divine service, called usually, religious exercise. That any thing may be called an act of divine service, three things are required.  
1. That it be done with immediate reference to God, in that himself or some thing in his stead is the object of it.  
2. That it do tend to the doers intention directly and of itself to the getting or increasing of some or all the chief graces required in the first Commandment, by winning and obtaining them, or some of them from God, when they hope to please and content him by such an act.  
3. That there be a separating of one's self from all other businesses, to be employed in such acts wholly and altogether. And every exercise of religion or of divine service, hath diverse particular actions that be as parts of the whole, and in the orderly uniting of which, the whole itself is accomplished, and whatsoever is done in such exercise of religion for the end and purpose of pleasing God, and getting grace with respect of conscience to him, as esteeming that he must and will have it so, or else thy service shall not be so wellpleasing and acceptable unto him. This is a part of worship or of divine service: for example, to offer a young bullock was an exercise of religion, because the Priest did intend to offer it unto God with an intention of showing faith and obedience, and that directly. The doing of it in such a place, with such garments, with such rites, were parts of this worship, or religious exercise, because in all these the intention of the doer was carried to God, accounting the service not to be acceptable to him without them, and hoping and purposing by the due observation of all these things to please God, to exercise faith and obedience, and other graces, as much as by the very offering itself.  
So the sum of this second Commandment is to order us in divine service, and the parts thereof. This Commandment hath two parts.  

1. The affirmative.  
2. The negative.   
1. The affirmative, showing what God requireth at our hands.  
2. The negative, showing what the Lord forbiddeth.  
1. The things commanded are of two sorts.  

1. For the performance of divine service.  
2. For preservation of it.   
1. For the performance of divine service, that it be done according to God's commandment, which is the true rule thereof, and that for two respects.  

1. For the matter of it.  
2. The manner of it.   
1. The matter of it, in regard 

1. Of the object or thing worshipped.  
2. The parts or kinds of worship.    
1. The object or thing worshipped must be  
1. The living God alone.  
2. God conceived of in the pure apprehension of the mind, not represented to the eye or senses by any figure or representation.  
2. The parts or kinds of worship, that they be by him appointed. And the services by him appointed are of two sorts.  

1. Ordinary.  
2. Extraordinary.   
1. Ordinary, such as are to be done constantly and in a settled course, which are threefold.  

1. Public.  
2. Private.  
3. Indifferent.   
1. Public, and these are two.  
1. Preaching of the word, which is the exposition & application of the Scriptures, or any points of doctrine therein contained, by a Minister, unto the people that must attend thereto.  
2. The administration of the Sacraments, or seals of the covenant of grace, either 

1. Baptism.  
2. The Lord's Supper.    
1. Baptism, which is the seal of our engraffing into Christ by the Spirit in the washing with water.  
2. The Lord's Supper, which is the seal of our nourishing in and by Christ, through the giving and receiving of bread and wine, consecrate and broken for that end.  
2. The ordinary services by him appointed in private are two.  

1. Conference.  
2. Meditation.   
1. Conference of any part of Scripture, or point of doctrine therein delivered, betwixt two or more, for their fuller edification therein.  
2. Meditation, which is a serious considering and applying to each one's self some point of doctrine or place of Scripture for a man's own edification.  
3. The services by him appointed, which are indifferent, are such as must be done both publicly and privately of a Congregation together, or of a few, or of one alone, and these are four.  
1. Prayer, which is a calling upon God in the name of Christ, with petitions and thanksgiuings, joined with confession of sin and deprecation of punishment.  
2. Reading the Scriptures, or other good books increating of divine matters.  
3. Catechising, which is a plain and easy instructing of the simple in the grounds of Christian doctrine by brief and familiar Questions and Answers, either by the Minister in public, or the governors in private, or some able body in their place.  
4. Singing of Psalms, that is, uttering of holy matter in musical numbers and tune, either with voice alone, or instruments and voice.  
2. Extraordinary services by him appointed are such as are to be done now and then upon special occasion, which are 3.  
1. Fasting, which is the bestowing of an artificial day or more in exercise of humiliation and reconciliation to renew and increase repentance and faith, for the removing or sanctifying of some punishment, or obtaining of some benefit at God's hand.  
2. Feasting, which is the bestowing of a like time in exercise of rejoicing for the testifying and increasing of thankfulness for some special benefit.  
3. Vows, which is a binding of one's self to God by a solemn promise, or rather oath, to do or not to do some thing lawful, possible, and useful for our increase in godliness.  
Hitherto for the matter of divine service: now for  
2. The manner of the performance of divine service, which is threefold.  

1. A due preparation before.  
2. A right carriage in them.  
3. A right making use thereof after.   
1. A due preparation before, for the heart being unfit for them, as the vntuned instrument to play upon, must be set in tune: and this preparation is twofold.  

1. Common.  
2. Special.   
1. Common to all religious exercises, which is fourfold.  
1. Knowledge of the nature and use of that service out of God's word.  
2. Repenting or renewing our repentance for our sins, which is washing the hands in innocence.  
3. Some short prayer or lifting up the heart to God for his assistance and blessing upon the same.  
4. Preconsideration of God that is worshipped, of ourselves that worship, and of the fruit and benefit of the worship, that is to be performed unto him by us.  
2. The due preparation before, special to some, is fourfold, viz.  
1. The word, an hearing ear, that is, labouring to renew in ourselves a firm purpose of knowing and doing the whole will of God that shall be revealed unto us.  
2. Prayer, calling to mind our own wants, sins, and benefits, and Gods promises, and power to perform his promises.  
3. The Sacraments.  

1. Examining and judging of ourselves.  
2. Premeditation of Christ's sufferings.  
3. Stirring up an hungering and thirsting after Christ and his benefits.   
4. A vow, a special deliberation concerning the lawfulness and fitness of the thing vowed, that it may not entangle us, and do us more harm then good.  
2. The second manner of performing divine service, is in a right carriage in them, that they be done in these four respects.  
1. Truly and sincerely upon the right moving causes, God's commandment and will, and our own duty and need, and for the right ends, viz. the pleasing of God, and procuring of grace, and increase of virtue in our souls.  
2. Reverently, with a special apprehension of God's presence and greatness, and the loving and awful stooping thereto. 

1. In our inward man of the heart.  
2. In our outward demeanour of the body.    
3. Faithfully, with a believing of God's truth therein, and the promising to ourselves the blessing he hath promised.  
4. Devoutly, that is, with a diligent attention of the mind to the words and matter and whole work in hand, and a kindly work of the several affections, according to the nature of the exercise and its several parts.  
3. The third manner of performance of divine service, is a right making use thereof after, which is done two ways.  

1. Common to all.  
2. Special to some.   
1. Common to all, that we see and observe how we grow thereby in all the graces of the inner man, commanded in the first Law.  
2. Special to some, viz. to four.  
1. To the word, that we do call ourselves to an account after, what we remember, meditating upon it, and applying to ourselves, and if we have occasion, conferring it with others.  
2. To prayer, that we wait upon God, observing whether he grant our requests, and hear us yea or no, and quietly tarrying his leisure, and fitting ourselves for hearing.  
3. To the Sacraments, that we have constant recourse to them in all temptations to confirm ourselves in obedience and faith.  
4. To vows, that we be carefully mindful of them to fulfil them.  
Hitherto of that that is commanded for the performance of God's service. Now for the preservation of the same.  
2. The second sort of the things commanded, is preservation of divine service in its purity and honour, for which end are required two things.  

1. Church maintenance.  
2. Church discipline.   
1. Church maintenance, where note  
1. Who must yield it. All those that are taught in the word, and are to serve God.  
2. What they must yield, viz. Tithes of their ordinary increase ordinarily, and offerings of their extraordinary blessings and increase upon special occasions.  
2. The second thing required, is Church discipline, which respects 

1. The Ministry.  
2. The whole Congregation.    
1. The Ministry, and is an assigning of fit men to fit offices by those that are entrusted with this work, so that here we must know three things.  

1. What officers are required in the Church.  
2. What men must be assigned to these offices.  
3. By whom and in what manner.   
1. what officers are required in the Church, mentioned in Scripture, seem to me five, I mean in the New Testament, which are these.  

1. Apostles.  
2. Evangelists.  
3. Prophets.  
4. Pastors.  
5. Deacons.   
1. Apostles.  
2. Evangelists, viz. the 12. and the 70 called by Christ to be Teachers first of jewrie, after of all the world, and to constitute and rule the Churches called. Now these in regard of the latitude of their jurisdiction, and some extraordinary gifts, were extraordinary; but in regard of the parts of their function, viz. preaching, administering the Sacraments, governing the Churches, they were not extraordinary, for these things are still to be done, and therefore to them in these parts of office, do Bishops (as the word is now commonly used) lawfully by a warrantable and needful constitution of the Church succeed, being men appointed to do the same things ordinarily in some precinct or Diocese, that they were to do extraordinarily in all the world.  
3. Prophets, which were 1. extraordinarily endued by divine inspiration with power of foreseeing things to come, or interpreting harder places of Scripture, who had no power of government above other Ministers. 2. Ordinary men, by study enabled with gifts to preach the word of God, and accordingly allowed thereto, without any assignment to any special charge, and such are our Students in Divinity, Preachers, University Divines, Lecturers, etc.  
4. Pastors, called also Bishops, Presbyters, Teachers, and Elders, for all these names are of one officer, being men assigned according to the orders of the several Churches, to attend the worship of God, and salvation of men, in some one settled Congregation.  
5. Deacons, called also I suppose, helpers, being men assigned to the helping and serving of the Pastors, in such parts of the Ministry as they could discharge, but without power of governing, and therefore called in a special manner, servants, because they were common servants of the Pastors and people in what public services of the Church they should be appointed, as reading, baptising, if they were able, preaching, gathering & distributing alms, and the like.  
2. The second thing we must know, is what men must be assigned to these offices, viz.  
1. To the higher offices of Pastors or Bishops, men unspotted of criminous faults in their lives, and of learning and knowledge in the Scripture, to teach, exhort, and confute the gainsayers in some such measure as is not required of all common Christians.  
2. To the inferior office of Deacons, men of unspotted life and sound in faith.  
3. The third thing we must know, is by whom and in what manner, that is, with what solemnities, and in what degrees they must be assigned. And here I suppose the Scripture hath precisely determined nothing, but left it to the discretion of the several Churches to take fit ways for their own best commodity: for there is no precept expressed in Scripture, saying, Let such men in such orders assign Ministers or consecreate them, nor any equivalent that can be deduced out of Scripture. And as for examples, that go single without precept, they show what may be done, and are a good allowance, they cannot prove what must be done, neither are any obligation to the conscience, for only by the Law comes the knowledge of sins, and where there is no law there is no sin. Now in these particulars there is neither any law, nor any uniform example: wherefore in these cases, there is neither necessity nor sin, but a liberty of taking different courses in diverse places, as shall seem best to the Churches and Christian governors; for God knew in his wisdom, that it was not fit to tie all kinds of Civil Estates and Governments to one order in this behalf, and therefore hath he laid no such tie upon man. And it's a rashness in men to tie themselves or others, where God hath not tied.  
This is one part of Church discipline, respecting the Ministry, viz. the assigning of fit men to fit offices. A second is the deposing of the unfit (viz. those that run into scandalous conversation, & teach false and dangerous doctrine) from these places, to be done by the same that assigned them.  
Hitherto that part of Church discipline, that concerns the Ministry. Now follows that which respects  
2. The whole Congregation, and is twofold.  

1. Private.  
2. Public.   
1. Private, concerning every member of the Congregation in a twofold regard.  
1. In regard of a man's self, if he have sinned to the scandal of the Church, to confess his fault, and give satisfaction to the Congregation, submitting himself to censure.  
2. In regard of each other mutually, and that three ways.  
1. To admonish those that scandalously offend, both alone and with another, or two.  
2. To complain to the Congregation publicly of them, that will not by such private admonitions repent.  
3. To shun the familiarity and society of such as refuse to show repentance and amendment after these means used.  
2. The Church discipline is public pertaining to the governors and rulers of the Church, which is threefold.  

1. To admonish.  
2. To excommunicate.  
3. To receive the repentant again into the communion of the Church.   
1. To admonish the offenders that are publicly scandalous, and offensive.  
2. To excommunicate: now of excommunication it is necessary to show, 

1. What it is.  
2. For what offences it must be executed.  
3. In what manner it must be pronounced and executed.  
4. By whom it must be done.    
1. What it is, it is the sentencing and censuring of an offender (as one that in the judgement of charity, can be accounted no better then in the state of damnation) to be excluded the external communion of the Saints.  
2. For what offences it must be executed, viz. for sins that are, 

1. Scandalous and publicly offensive.  
2. Gross, plain and palpable.  
3. Stood in impenitently against admonition.    
3. In what manner excommunication must be pronounced and execured.  
1. Solemnly and publicly in a very serious fashion.  
2. Leisurely and with great deliberation, after much waiting for the repentance of the offender.  
4. By whom this excommunication is to be done. I answer by the Governors of the Church, or such as they shall commit their power unto. For the power of the keys is the Churches, and questionless they who have authority to preach and administer the communion are fittest to exclude the unworthy from the communion.  
3. The third part of Church discipline public pertaining to governors is to receive the repentant again into the Communion of the Church, and to confirm their love unto them by public approbation.  
So much of the affirmative part of this commandment: the negative follows. Now this commandment is broken, 

1. By omission.  
2. By commission.    
1. By omission of any of the things commanded, either in whole or in part, either for matter or manner.  
2. By commission of things quite contrary, and that two ways.  

1. Directly.  
2. Indirectly.   
1. Directly.  

1. For the performance of worship.  
2. For the preservation of it.   
1. For the performance of worship.  

1. By false worship.  
2. By abuse of the true worship.   
1. By false worship invented by man, 

1. In regard of the thing worshipped.  
2. In regard of the worship itself.    
1. In regard of the thing worshipped, when worship (that is, any religious service appointed by God to be done to himself, or any like act in the imitation thereof) is yielded, 

1. To any creature.  
2. To the Creator under any sensible picture.    
1. To any creature that is not God, whether 

1. To the devil, as Witches and Magicians do.  
2. To Angels or Saints true or false.  
3. To the Sun, Moon, or Stars, or the like.  
4. To Images and pictures of any thing whatsoever.    
2. To the Creator, under any sensible picture or representation made by man's hand.  
2. Invented worship itself, when it's not appointed by God, but invented by man, which is called will-worship, as the former (where there is a mistaking in the object) is called Idolatry.  
2. Abuse of the performance of true worship, and that 

1. For the matter of it.  
2. For the manner.    
1. For the matter of it, and that two ways.  
1. By detracting of those parts, which God hath appointed.  
2. By adding of new parts of men's heads without God's appointment. Now a part of worship is added, when some act is by man's appointment performed, together with those that God hath appointed, out of a religious conscience for the pleasing of him, and getting of grace from him: otherwise acts of solemnity, in the manner of celebrating any service, not done with respect of religious conscience to God, nor with intention of pleasing him, and getting grace from him, but alone for solemnity and order's sake, are not to be esteemed addition to the worship.  
2. The abuse in the manner of the performance, when God's worship is done, is fourfold.  
1. Impenitently, men living in their sins.  
2. Rudely and unreverently, with a contemptuous behaviour of body and mind.  
3. Hollowly, for mere outward respects, or one cannot tell why, alone for custom.  
4. Formally, with respect alone to the outward acts themselves, not regarding the use, fruit and power thereof to the soul.  
Hitherto for the performance of it.  
2. Directly, forth preservation of worship, when it is not preserved and honoured, but discredited and destroyed, and that two ways.  
1. By sacrilege, in perverting the holy goods, tithes, and offerings, to common and profane purposes.  
2. By abuse of discipline in a twofold regard.  

1. Of the ministry.  
2. Of the congregation.   
1. In regard of the ministry four ways.  
1. When a false ministry is established, that is, a function of doing such things, as God hath not appointed to be done.  
2. When wicked Ministers and insufficient, are admitted and tolerated.  
3. When good and painful Ministers are excluded for contention's sake.  
4. When men not at all assigned to any ministry, are suffered to perform, and do perform the ministerial actions.  
2. The abuse of discipline, in regard of the congregation, and that is two ways.  

1. In regard of private men.  
2. In regard of the Governors.   
1. In regard of private men, when they contemn and despise the Church censures, and are obstinate against either private or public admonition or excommunication.  
2. When they do freely and familiarly converse with obstinate offenders, chiefly the excommunicated.  
2. Abuse of discipline, in regard of Governors, is twofold.  

1. The abuse of excommunication.  
2. The abuse in excess of rigour to the penitent.   
1. The abuse of excommunication is, when it is pronounced and exacted four ways.  
1. For no just cause, as for trifles and small matters, much more for well doing.  
2. Against those that are humble, and ready to show their repentance.  
3. By those that have no power, or authority to intermeddle therein. As those that are not Ministers of God's word.  
4 Carelessly and rashly, hand overhead and in private chambers, as it were in hugger mugger.  
2. The abuse of excommunication, in excess of rigour to the penitent, by rejecting them from public entertainment in the communion of the Church, though they do relent and humble themselves, and profess repentance. Or on the other side, by receiving them in for rewards sake, that show none or but a very overt and slithy kind of repentance.  
Hitherto the direct breaches of this commandment: It is also broken,  
2. By commission of sins, quite contrary: Indirectly two ways.  

1. By occasions of false worship.  
2. By appearances of false worship.   
1. By occasions of false worship two ways, first either 

1. To others.  
2. To ourselves.    
1. To others.  
1. By making or retaining instruments of Idolatry, as Idols and the like.  
2. By commending, maintaining, or persuading any false worship, much more enforcing unto it by commandments, threats or punishments.  
2. To ourselves, by familiar society, leagues, and unnecessary covenants with Idolaters, and an uncautelous venturing upon their books, or going to their service.  
2. The second way, by appearances of false worship two ways.  
1. By all kind of allowance by word, or writing, or silence when there is just cause of speaking, through fear or lucre, or the like, though one in heart mean otherwise.  
2. By joining with them, in the external acts of false worship, pretending or intending to keep his heart to himself, and not to mean as they mean.  
Hitherto the second Commandment: the third follows.   

Thou shalt not take the name of the Lord thy God in vain.  
THis Commandment enjoins that, which for distinctions sake, may be called the common worship of God, that is, the right carriage of ourselves, for his honour in all our common affairs, so far forth as we have any thing to do with him therein. For God being every where present & in all actions, we having perpetual occasion of a kind of conversing with him, and those things that are his, it is meet that in all these, as well as in exercises of religion, we should show our due respect of him.  
The name of God signifies two things.  
1. Himself, by any means manifested unto us.  
2. All those things, by which (as it were signs) he pleaseth to make himself known unto us. All which are referable unto two heads.  
1. Common to all, as the great works 

1. Of creation.  
2. Providence, upholding and ruling all things.    
2. Peculiar to his Church two ways.  

1. His Scriptures.  
2. His works of grace, and special goodness.   
1. In his Scriptures, comprehending under them three things.  

1. His doctrine of life and salvation, called usually, the religion of the Church.  
2. His titles whereby he is called.  
3. His attributes, whereby he worketh.   
2. In his works of grace and special goodness, as predestination, redemption, justification, sanctification, etc.  
To take the name of God, is to have any occasion of using, or mentioning any of the forenamed things, in our common actions of life. In the solemn worship of God, we are taken up of God's name, sequestering ourselves from all other things, and giving ourselves wholly thereto, but in the common acts of life we take them up, upon diverse occasions, using them in and with our other affairs.  
The parts of this commandment are two.  

1. Affirmative.  
2 Negative.   
1. Affirmative, showing what things are required in this commandment.  
2. Negative, showing what things are forbidden.  
The duties required, are of two sorts.  

1. A due and orderly using of holy actions.  
2. The right behaving of ourselves to Godward, in our common affairs and businesses.   
1. A due and orderly using of such holy actions, as come to be performed in and with our common businesses, by which God is called after a special manner, to intermeddle with the same. For an holy action is that, whereby God is the immediate and next object, and by his appointment tendeth directly to the exercising of holiness, in part or in whole. Now there are two such holy actions, which are of frequent use, in and with our common affairs, viz.  

1. An oath.  
2. A sacred or divine lot.   
1. An oath, of which we must know, 

1. The nature.  
2. The use.    
1. The nature, by considering three things.  

1. The person to be sworn by.  
2. The parts of this oath.  
3. The purpose or use thereof, to which these actions are to be applied.   
1. The person to be sworn by, or the object of the oath, which must be God alone, Thou shalt swear the Lord liveth.  
2. The parts of this oath, or the several actions included and implied in it, which are four.  
1. An assertion, by way of affirming or denying, either barely or with obligation to or from something.  
2. An acknowledgement of God's omniscience, omnipotence and justice, and other like attributes.  
3. An invocation of him, to bear witness to the truth, of what we say.  
4. An imprecation against ourselves, if we do speak falsely, that is, a referring over of ourselves, and offering ourselves into his hand to be punished by his power and justice.  
3. The third thing to be considered, is the purpose or use, to which these actions are to be applied, that is the ending of a controversy, that cannot otherwise be ended conveniently. So that an oath is a religious service of God, whereby we refer ourselves unto God, as a competent and fit witness, and judge of the truth and falsehood of our speeches, about a matter controverted, for the ending thereof.  
2. We must know the use of an oath, in regard of two things.  
1. Of just occasions of using it, viz. in a matter of some weight or moment, either in itself, or in the consequents or effects of it,  
1. For the satisfying of another, that requires and will accept it.  
2. Binding of one's self either to another, or only to himself, as jacob caused joseph to swear, and jonathan and David swore to each other, and Solomon swore that Adonia should die.  
2. We must know the just manner, in regard of using it upon such an occasion, which is either in 

1. judgement.  
2. Truth.  
3. Righteousness.    
1. In judgement, that is, in a serious consideration of the cause of our swearing, and greatness of the name of God, by which we swear,  
2. In truth, that is, a perfect agreement betwixt the meaning of the words of him that sweareth, and betwixt both these and the things themselves of which the speech is, and that agreeably also to the intentions of him to whom the oath is tendered, so far as he shall manifest his intentions to him that sweareth.  
3. In righteousness, that is, with reverence to God, care of doing good, not hurt unto our neighbours, by our swearing, and aiming at the right end, even the determining of a doubt quietly, by interposing God's name, to show our high opinion of him. For now God and man hath his due, and that is righteousness in every act, that every one whom it concerneth, may have that which is due to him therein.  
2. A sacred or divine lot, which being of the same nature with an oath (as concurring with it in the efficient cause God's appointment, who saith, the lot shall cause contention to cease, and in the matter an acknowledgement of certain holy attributes of God, and our subjection thereto, and in the end, to settle quietness amongst men, by making God their umpire) must needs be accounted no otherwise of, than an holy thing: And of this consider we also two things.  

1. The nature of it.  
2. The use of it.   
1. The nature, for the constituting of which, there are three things required.  
1. A matter in doubt and controversy, not yet agreed upon.  
2. A casual act, that is, an act, the falling out of which, depends merely upon the disposition of God's providence (which is foolishly called, luck or chance) and not at all upon the wit, will, skill, or activity of man, as Solomon faith, the whole judgement or disposition of the lot, is of God.  
3. The referring of that matter in doubt, to be decided by the event of that casual act, either by agreement of parties, or appointment of superiors, wherein are necessarily implied and contained three things.  
1. An acknowledgement of God's Sovereignty and wisdom, to dispose of all things.  
2. An invocating of God to use his power, and wisdom, for the ending of the present controversy.  
3. A tying of ourselves to submit ourselves to his determination, so that a lot, is the referring of a matter in doubt unto God to determine, by the special disposition of his providence, ordering the event of a casual act, and we may conceive it to be nothing else, but an actual compendium of a prayer.  
2. The use of it, to which end we must know two things.  

1. Upon what occasions to use it.  
2. In what manner to use it.   
1. Upon what occasions to use it. Now there is no use of it, but deciding of a matter in controversy; All controversies or doubts are of some of these three things, either 

1. Of things past.  
2. Of things present.  
3. Of things to come.    
1. Of things past, which a lot serves not for, viz. to find out who hath done this or that.  
2. Of things present, which cannot neither be determined by Lot.  
3. Of things to come, which are of two sorts.  
1. Contingent, doubtful and uncertain events and accidents, as Hamon used a lot to find, whether his device against the jews should prosper, for which a lot now serveth not at all.  
2. The dispositions, or distributions of rewards, punishments, labours, offices, etc. and for these a lot serves, witness Solomon, that saith, it makes division among the mighty. Only controversies about such matters are either  
1. Made and counterfeit, by the vanity of man, when in nature no such thing doth need to be, God having already put the matter out of controversy, as the case is in all Lotteries, and sure God will not allow us to make a knot for him to untie.  
2. Real and existent in nature, and these are either 

1. Trivial, or  
2. Weighty and of moment.    
1. Trivial and sportful, which God will not have put to him to end, for it were an abasement unto him.  
2. Weighty and of moment, either in themselves or the effects, and consequences of them, and these, God that love's concord amongst men, is willing to decide.  
2. Is required, in what manner to use it, when such occasion is offered, viz.  
1. With due observation of God's providence in it.  
2. With a willing submission unto his providence in the disposition thereof.  
So much for the due use of holy things, that come oftentimes to be joined with our common affairs.  
2. Now follows the right behaving of ourselves to God-ward in our common affairs and businesses themselves, so far as they do any way touch God: that is twofold.  

1. Inward.  
2. Outward.   
1. Inward twofold.  

1. In regard of God's actions.  
2. In regard of our own actions.   
1. In regard of God's actions, that he doth before, whether general or special, common or particular, of justice or mercy, to ourselves or others.  
1. The seeing of him in them, that is, observing and taking notice, that they be his works.  
2. The making a right use of them, to build up our souls in knowledge of him, and in all holy affections of love, fear, etc. towards him. And here are especially required two things: for  
1. Benefits which ourselves receive, a making them means of stirring us up to thankful obedience.  
2. Corrections laid upon ourselves, a making use of them to increase our patience and repentance.  
2. In regard of our actions of any kind which we do, viz. a living to God and not to ourselves, and referring them to him by an actual intention of pleasing and glorifying him, for whatsoever we deliver: eating and drinking by Paul is ordained to be done to the glory of God.  
2. The right behaviour of ourselves towards God outward in regard of 2. things.  

1. Of our speeches.  
2. Of our deeds and actions.   
1. Of our speeches and words 4. ways.  
1. By good salutations sincerely and respectively uttered, as betwixt Boaz and his reapers.  
2. By a reverend mention of God's titles and attributes upon any occasion, that it may appear we fear the glorious name of God.  
3. By conferring together of his works and of his word, as we go about our other businesses, to stir up ourselves and others the more to serve and praise him.  
4. By making confession of his truth, and standing to defend it against cavils according to one's ability.  
2. The right behaviour of ourselves towards God outward is in our deeds and actions, and that two ways.  

1. Generally.  
2. More particularly.   
1. Generally by two ways.  
1. By walking as becometh the Gospel of Christ, urging ourselves to a very precise and wise carriage of ourselves, that the name of God by our means may not hear ill, but well.  
2. By resolute suffering for the names sake of jesus Christ, and for righteousness sake, which if it be to blood is called martyrdom.  
2. More particularly, by a sanctified use of any of God's creatures, or of any thing whatsoever that we do, to which end four things are required, viz.  
1. Knowledge out of the word of God concerning the lawfulness of our doing such things or enjoining such, for all things must be sanctified to us by the word, as a good servant will venture on nothing, but what he knows will please his master.  
2. Craving Gods leave blessing in the use of meat, drink, marriage, or any thing, as we take no man's goods out of his house, but first we ask him leave.  
3. Returning of thanks to God for his goodness, as we thank our neighbours, if we bring home some borrowed thing.  
4. Moderation in the use of them, by proportioning the measure to the end, as a servant being sent to his master's coffer, takes out so much as will dispatch the appointed business and no more.  
Hitherto of the affirmative part of the third commandment: the negative follows, showing the sins by which this commandment is broken are 2.  

1. By sins of omission.  
2. By sins of commission.   
1. By sins of omission, in not doing any of the things required (either for matter or manner, either in whole or in part) when just cause of doing them is offered.  
2. By sins of commission, in doing things contrary to those that are commanded, and that in a twofold respect.  
1. By abusing those holy actions that are to be admixed with our common affairs.  
2. By disorderly carriage of our common deeds.  
1. By abusing those holy actions etc. which are two.  

1. An oath.  
2. A lot.   
1. An oath, which is abused two ways.  

1. For the taking thereof.  
2. For the keeping thereof.   
1. For the taking thereof in regard of 

1. The matter.  
2. The manner of using when it is taken.    
1. The matter.  

1. For the object.  
2. For the subject.   
1. For the object or thing sworn by, if it be an Idol or a creature.  
2. The subject or thing sworn to in an  
1. Assertive oath, when the thing sworn to is light and trivial, too mean for an oath to be used in it, or plain and evident, not needing an oath.  
2. In a permissive or obligatory oath, if the thing be either 

1. Impossible, and cannot be done.  
2. Unlawful, and cannot be done but sinfully.    
2. Followeth the manner of using an oath, when it is taken 

1. Ignorantly, a man not being informed of the nature of an oath.  
2. Causelessly, without any just inducement thereto.  
3. Irreverently, without apprehension of God's greatness.  
4. Ragingly, in the bitterness of passion.  
5. Maliciously, with intention of hurting any man.  
6. Falsely, and the falsehood of an oath is either    
1. Unwittingly, when a man sweareth as he conceiveth and thinketh, but not as the thing is.  
2. Wittingly, and that either 

1. Open and manifest.  
2. Cloaked and coloured.    
1. Open and manifest in an oath, 

1. assertory.  
2. obligatory.    
1. assertory, when one doth either 

1. Know it to be false.  
2. Conceives it to be false, though it be not so.    
2. obligatory, when a man never hath a purpose to fulfil it, but seeketh to serve his present turn.  
2. Cloaked and coloured by equivocations and reservations, whereby one seeketh to delude him to whom he sweareth.  
2. An oath abused in regard of the keeping it two ways.  
1. When one doth neglect to fulfil a lawful oath for fear, lucre, or any like cause.  
2. When one proceeds to fulfil an unlawful oath for vainglory, or a false conscionableness of it.  
2. A second holy action abused, that is, admixed in our common affairs, is a lot, which is abused two ways.  

1. In regard of the matter.  
2. In regard of the manner.   
1. In regard of the matter, when it is applied to end 

1. Made and counterfeit differences.  
2. Sportful and trifling differences.    
2. It is abused in regard of the manner, when it is used  
1. Ignorantly, without information of its nature.  
2. Colludingly, with making a show of lottery, when a man hath a close trick to dispose of the act, seeming casual, at his own pleasure.  
3. Profanely, without any regard of God's providence in it, and with chafing against the event.  
2. Abusing these holy actions, by disorderly carriage of our common deeds, and that in a twofold respect.  

1. In inward deeds.  
2. In outward deeds.   
1. In inward deeds, 

1. In regard of God's works.  
2. In regard of our own works.    
1. In regard of God's works, 

1. When we attribute them to other causes, either 

1. False at all, as to fortune and chance.  
2. True, too eagerly, so as to neglect God, as 

1. To our friends, if there be good done by them.  
2. To our foes, if they be adverse from them.  
3. To ourselves and our own industry, etc.  
4. To the course of nature.      
2. When we pervert them to evil purposes, as in particular, 

1. Good & prosperous things. 

1. To harden ourselves in sinning.  
2. To nourish pride and conceit of ourselves.    
2. Adverse and evil. 

1. To murmur against God and fret.  
2. To wax obstinate in our sins, for all that he doth correct us.        
2. In regard of our disorderly carriage in our own works, when we do wholly seek and serve our own profit, pleasure, credit in them: but worst of all, if we seek in them the fulfilling of our sinful affections.  
2. Our disorderly carriage outward, and that in a twofold regard, 

1. Of our words.  
2. Of our deeds.    
1. In regard of our words contrary to four things.  
1. To good salutations.  
1. By good wishes, uttered 2. ways.  

1. Alone formally, without any good desire of heart.  
2. Falsely and feignedly, with a wishing of evil in heart.   
2. By bad wishes or curses of all kinds, specially wherein the devil's name is interposed, which is as it were an invocation of Satan.  
2. Contrary to the respective mentioning of God's titles and attributes by two ways.  
1. By heedless and formal mentioning them.  

1 In admiration, as, good Lord.  
2. In entreaty, as, for God's sake, not thinking of God.  
3. And all such like.   
2. By blasphemous, scornful, abusive mentioning of them, tending to reproach and disgrace the name of God.  
3. Contrary to good conference of God's word or works.  
1. By jangling and wrangling speech of any good thing, merely for contention, ostentation, victory.  
2. By jesting at any phrase or place of Scripture, or any special work of God.  
3. By misalledging or misapplying either the works of God, or the Scriptures, and that in three respects.  
1. In spells and charms, which is to serve the devils turn with them, and make them as it were sacraments of the devil.  
2. In maintaining any wicked practice or false opinion.  
3. In maintaining even a good deed and the true opinion, whereto they do not serve without wresting.  
4. By cavilling against the word of God, or any of his works; in seeking to impute falsehood, injustice, etc. unto the same.  
4. Contrary to confession of God's truth four ways.  

1. By denying the truth through fear or lucre against ones conscience.  
2. By oppugning the truth, though it be through blindness and ignorance, but most of all if it be wittingly and wilfully.  
3. By scoffing and deriding the truth of God with taunts to disgrace.  
4. By maintaining, defending, disputing for and gracing falsehood.   
2. Disorderly carriage outward in regard of our deeds.  
1. Generally, by a wicked, scandalous, and careless mocking of them that profess religion.  
2. Particularly, two ways.  

1. By persecuting any for righteousness sake.  
2. By a wicked and unsanctified manner of doing any thing, and that in 4. respects.   
1. Against ones conscience, whether it be a doubting conscience, or a conscience fully resolved, whether truly or erroneously.  
2. Profanely, without prayer or thanksgiving.  
3. Superstitiously, and that 2. ways.  
1. By putting holiness or unholiness, sinfulness or necessity of religion in a thing indifferent, which is superstition.  
2. By applying things whereto God hath neither in nature, or by special institution appointed them, as 

1. By divination of things to come, as in judicial Astrology, pyromancy, etc.  
2. To finding out of hidden secrets.  
3. To cure diseases and expel devils.  
4. To satisfy God's justice, and merit remission of sins, and life everlasting, and such like.    
4. A wicked and unsanctified manner of doing any thing immoderately in exceeding the measure required for the attaining of God's ends, and using an over-large quantity to satisfy our lusts, as 1. In gluttony. 2. In drunkenness. 3. Vain attire. 4. sportfulness, etc.  
So much of the third commandment:  
The fourth follows.   

Remember the Sabbath to keep it holy, etc.  
IT appoints the consecrating of a special time, viz. one day in seven (without nominating any date of time whence the computation must begin, for that must be known to us by some other means, and is a thing alterable, not unalterably settled by the commandment) giving six to worldly affairs, and consecrate the seventh following those six to exercises of religion and piety. The full sum is, After thou hast bestowed six days in ordinary and common businesses, thou shalt bestow the seventh day in exercises of piety and religion.  
This commandment hath also 2. parts, namely, 

1. The affirmative, showing what is enjoined to do.  
2. The negative, showing what is prohibited to do.    
The things commanded in this precept are two.  

1. Preparation to the Sabbath.  
2. Celebration of the Sabbath.   
1. Preparation to the Sabbath in the word Remember, which is done two ways.  
1. All the week long by 

1. Diligence in the labours of our calling.  
2. Foresight in the labours of our calling.  
3. Moderation in the labours of our calling.    
2. On the sixth day towards the end of it, by a seasonable breaking off our labours, and betaking ourselves to make all things ready for the Sabbath, and so to rest our bodies.  
2. The second thing commanded is the celebration of the Sabbath two ways.  

1. By some things common to all.  
2. By some things proper to governors.   
1. By some things common to all.  

1. For the matter.  
2. For the manner.   
1. For the matter two ways.  

1. By resting.  
2. By sanctifying.   
1. By resting, of which we must know three things.  

1. Who must rest.  
2. How long they must rest.  
3. From what they must rest.   
1. Who must rest, even all both 

1. Men, 

1. Governors.  
2. Servants, and those that they govern.    
2. cattle, and Mils, and things of like nature.    
2. How long they must rest, viz. for the full space of 24. hours, beginning the day and ending it according to the usual account of other days in several Commonwealths, for to begin at Even was the jews ordinary computation for all days, and so measure out the Sabbath as well as other days by a peculiar constitution. But in the commandment is alone required that there be an whole seventh day, not nominating the periods.  
3. From what they must rest, viz.  
1. From the businesses of their particular callings, as a Tradesman from selling, Husbandman from ploughing, Lawyer from pleading, etc. In which note 2. things.  
1. How far this rest must extend, and that must be to three things.  

1. To thoughts of heart.  
2. To words of the tongue.  
3. To deeds of the hand.   
2. The second thing is with what limitations and exceptions it must be limited; except in cases▪  
1. Of mercy, for the relieving of man or beast in distress.  
2. In cases of necessity, for the preventing of imminent & (unless present resistance be made) unpreventable danger.  
3. In cases of necessary comforts for the body, and its convenient strengthening by food and clothing, for a man might lead his Ox to water, Christ saith, and need not fetch in water for him over night.  
2. The second thing from which we must rest, is from all manner of profane sports, pastimes, and recreations, which are more contrary to piety then labour in calling.  
2. A second thing in regard of the matter is sanctifying the Sabbath, and that two ways.  

1. Publicly.  
2. Privately.   
1. Publicly, in two things.  

1. Coming to public assemblies in due season.  
2. Continuing at them with careful attention to the end.   
2. Privately, in two things.  

1. In things respecting the public.  
2. In things without that respect to the public.   
1. In things respecting the public.  

1. For preparation.  
2. For making use thereof.   
1. In preparation thereto by three things.  

1. By rising betimes in the morning, as strength will give leave.  
2. Renewing our repentance and washing our hands in innocence before we compass the Altar.  
3. Praying to God specially for a blessing on ourselves, the Ministry, and assembly.   
2. For use making thereof two ways.  

1. By conferring with others (chiefly every governor with his family) the word of God we have heard.  
2. By meditating of it every man by himself, that he may see what he remembers, and make use of it to himself.   
2. Privately, in things without that respect to the public, viz. 3. ways.  

1. By reading of the Scripture and godly books, chiefly in the want of public preaching.  
2. Singing of Psalms of praise to God.  
3. Meditating of God's great works of creation, providence, redemption, and of the eternal rest which we shall have in heaven.   
2. The second thing commanded in the Sabbath common to all, is the manner of doing all cheerfully, consecrating the Sabbath unto the Lord as a delight.  
2. Some things commanded in the celebration of the Sabbath proper to governors are these, namely, that they be diligent in looking to their inferiors, that they may at the least outwardly keep the Lord's day.  
Hitherto of the affirmative part of this commandment: the negative follows, forbidding sins  
1. Of omission, in the neglecting of any of the things commanded, either in whole or in part.  
2. Of commission, in doing the contrary in two regards.  

1. Before the Sabbath come.  
2. When it is come.   
1. Before the Sabbath come in 2. things.  
1. In an universal carelessness of it all the week, and so by carelessness or immoderateness, so ill disposing of businesses, that they interrupt us in sanctifying the Sabbath, which foresight, diligence, and moderation might have prevented.  
2. Immoderate toilsomeness and watching the day before, to the hindering of one from doing the works of the Sabbath through sleepiness and weariness.  
2. When the Sabbath is come.  

1. In regard of all men.  
2. In regard of governors.   
1. In regard of all men.  

1. For matter.  
2 For manner.   
1. For matter two ways.  

1. Against resting.  
2. Against sanctifying.   
1. Against resting.  

1. Inward by thoughts,  
2. Outward by 

1. Words.  
2. Deeds.     
1. By words either 

1. Of our ordinary busisinesses out of the forenamed exceptions.  
2. Of sports and pastimes.    
2. Against sanctifying 

1. Publicly.  
2. Privately.    
1. Publicly in three things.  

1. A slow and undue coming to Church.  
2. Sleeping, drowzing, or like misbehaviour at the Church, as talking etc.  
3. Running away from the Congregation disorderly afore all be concluded, unless upon some necessary occasion.   
2. Privately, in spending the time 

1. Idly, in slugging & slothfulness, as sitting at door, or in the chimney corner, and doing just nothing.  
2. Profanely, in surfeiting, drunkenness, riot, revelling, and the like.    
2. In regard of the manner, by being weary of the day, and wishing it over as a thing burdensome.  
2. When the Sabbath is come in regard of Governors, if they command their inferiors to work or play, or without just cause to be absent from the word or sacraments.  
And yet one way there is a more general breaking of this commandment, by denying the morality of this law, and cashiering it among other Leviticall ceremonies. Indeed the Sabbath is in part ceremonial, figuring both our rest of sanctification here, and glory hereafter, but that contradicts not the perpetuity of it. For it is not a ceremony leading to Christ, and at his coming to determine, as appears Mat. 15.17. I came not to dissolve the Law: and vers. 19 who shall break the least of these commandments: where each commandment of the ten commandments is ratified, and consequently this fourth: Luk. 23.56. They rested according to the commandment. And Luke writ that diverse years after the resurrection of Christ, the things were done after his death, when all levitical institutions lost their power of binding. jam. 2.11. He that keeps the whole Law and breaks one commandment is guilty of all. Therefore the whole Law and each principle thereof, doth bind us under the Gospel; also the time of first instituting a particular date of time for the beginning of the Sabbath, of the old Law, viz. in innocence. 2. The writing of it in Tables of stone. 3. Putting of it into the Ark proved moral.  
So much of the commandments of the first Table, enjoining our duty to God. Now follow the precepts of the second Table, concerning our duty to ourselves and our neighbours, and first of the fifth commandment.   

Honour thy father and thy mother, etc.  
THis Commandment enjoins the performance of all such duties as appertain to men in regard of their place, that is, that respect a special reference which passeth betwixt some men more than others in some special and peculiar bond binding them mutually one to another.  
These duties are of two sorts.  

1. Such as concern every man's self.  
2. Such as respect others.   
1. Such as concern every man's self, which are four.  

1. To take notice of his place, and the several duties thereof, that he may the better perform the same.  
2. To labour for all such graces and virtues, as are requisite for the discharge of these duties.  
3. To maintain the dignity of his place.  
4. To be satisfied and contented with the present place wherein God hath set him, and with the dignity and honour thereof.   
2. Such duties as respect others in regard of special bonds and obligations tying them together.  
These bonds are of two sorts.  

1. Natural.  
2. Spiritual.   
1. Natural, taken from things natural in this present life, and these are twofold.  

1. arbitrary.  
2. Necessary.   
1. arbitrary, such as it is in a man's power to have or not to have, according to the freedom of his own choice and election: and this is called friendship, whence we are denominated friends.  
2. Necessary, such as are by God and the course of nature established, and depend not merely upon the choice of will, and these are two.  

1. Kindred.  
2. Degree.   
1. Kindred or nearness of blood, whence men are termed kinsmen.  
2. Degree whereby one is ranked in a certain order towards others.  
Degree is twofold.  

1. Of equality, whence men are called equals.  
2. Inequality, wherein one is above another or under him, and this is 

1. Superiority, wherein one is preferred before another.  
2. inferiority, wherein one standeth under or behind another.     
2. The bonds of spiritual things are taken from things that do concern the estate of another life hereafter. And these are all or the chief bonds that do pass betwixt man and man, tying them to each other, and causing them to become indebted in special duties towards such persons, which are not owing in common to all. Now let us consider the duties themselves depending upon each of those respects.  
1. Of friends.  
Friends are those that are tied together by the bond of friendship. Friendship is a special obligation of amity or good will, uniting the hearts of men together in a greater nearness and dearness then ordinarily is, or is required of all men.  
Now friendship (and so friends) is of two kinds.  
1. Common and imperfect, being amity confirmed and strengthened, and raised to an higher degree then usual, in regard of long and familiar living, abiding, dealing, or conversing together.  
2 Perfect & more peculiar, which is amity in the highest degree that can be wrought, through the mutual acknowledgement of each others virtues upon some good time and acquaintance, and established and ratified by some solemn covenant, promise, or oath taken each to other, as is to be scene in the example of jonathan and David.  
The duties of friends are twofold.  

1. Common.  
2. Proper.   
1. Common to both kinds of friendship.  
1. To choose and accept none into friendship, but virtuous, honest, and religious persons: for what communion can there be betwixt light and darkness, virtue and vice?  
2. To carry themselves friendly to each other, and that two ways.  
1. By avoiding all those things that may alienate their hearts one from an other, as unkindness taking, suspicions, jealousies, etc.  
2. By doing all things that may more and more show affection each to other, and win the same, and that most abundantly and plentifully, each striving to exceed other, and these offices are twofold.  

1. Less necessary.  
2. More necessary.   
1. Less necessary, in courtesies, salutations, gifts, visitations, and the like points of a certain kind of honest compliment, that as little chips being kindled set the greater wood on fire, so do cause the more needful services to be more welcome and better accepted.  
2. More necessary offices, which are chiefly three.  
1. helpfulness in the day of adversity, by a free, willing, speedy, and plentiful undertaking of pains and expenses for their ease, refreshing, and deliverance; for a friend is borne for adversity.  
2. Plainness and freedom of speech in a loving and with all open admonishing each other of the sins and faults they commit, if they be any thing palpable, and offensive, and well entertaining such admonitions.  
3. Trustiness in all things, by each other committed unto each others care, and that is twofold.  
1. In secrets revealed unto them, by keeping them fast and close as it were under lock and key, without futility and blabbing.  
2. In affairs and businesses to their love and care commended by a diligent endeavour of effecting them, according to the friends desire, and for his most advantage, honour, and comfort.  
2. The duties of friends proper to the latter and more perfect kind, viz. to be to each other even as each others soul, as the Scripture saith, (thy friend which is as thine own soul, Deu. 13.6.) and that in 2. things.  
1. In an universal openness and communicating of all secrets, counsels, intentions, purposes, so that a friend should not fear to reveal any thing to his friend of himself, that himself knows, be it good or evil. For this friendship is as it were a communion of souls, or a kind of intermingling their very spirits.  
2. In in universal participating of goods, labours, counsels, and all that each hath to other, even to suffering of death each for other, so far as may be done without sin against God, and without breaking any of his commandments.  
Hitherto of the arbitrary bond which is at men's choice to tie themselves withal if they will, but being tied they must do these duties; and in tying themselves they must follow the first rule. Now follows the second branch of natural bonds, and that is necessary. And first of 

1. Kindred.  
2. Degree.    
1. Kindred is a bond arising from the participation of the same blood or nature in some known and apparent nearness. This is twofold.  

1. Proper.  
2. Improper.   
1. Proper, in that that is called consanguinity betwixt brother and brother, cousin and cousin, uncle and nephew, and so in the rest: and the duties of kinsmen or kinswomen are two.  
1. To love each other with so much larger and move fervent love, by how much they are more nearer in blood, so that as nature doth tie them by more bonds, so they must be affected to each other with more and more vehement amity; brothers and sisters most; uncles, aunts, nephews, and nieces next; cousins and cousins next, and so in order; but yet so still, that special graces, virtues, and benefits may add to the quantity and fervency of their love.  
2. To be more abundantly careful of expressing this their love in all good offices and services of courtesy, and chiefly of helpfulness in adversity, by comforting, relieving, succouring, giving, lending, and taking pains, and undergoing danger each for other.  
2. Improper bond, in regard of marriage, which is as it were a resemblance of kindred, and a legal or secondary kindred. And the duties of those that are united in affinity, is to be to those that are thus tied unto them, even as if they were their natural kinsmen, both in love, and in the effects of love. For seeing in that one matter of marriage I must stand disposed to these legal kinsmen as to my natural, (for example, a man may no more marry his wife's sister or mother than his own) it follows by proportion, that the like account must be made of them in all other matters.  
So much of kindred. Now for degree, and first that of equality.  
Equality is a kind of parity or evenness betwixt party and party, arising from the absence of any notable, evident, and apparent difference in them, either by any function or endowment, or the like.  
The duty of equals is threefold.  

1. To think better of their equals then themselves, and to esteem of them above themselves.  
2. In giving honour to go one before another.  
3. To be glad and well satisfied at the raising and advancement of their equals to places above themselves.   
Next follows inequality.  
Inequality is an evident difference betwixt man and man, in regard that the one hath more of something deserving esteem and account then another hath.  
This inequality is twofold, as the causes of it are double, for the difference is barely in regard of certain endowments or qualities, or else in regard of some function, office, or estate. From the first men are called betters or lessers: from the second, Governors and governed.  
The first inequality is 

1. From age.  
2. From gifts.    
1. From age, when there is such difference betwixt one another that they might in course of nature be parent and child each to other. Not all difference of age makes them betwixt whom it is, unequals, but such a difference whereby one might be the child, the other the parent in regard of age, and here  
1. The duties of the aged are two, viz.  
1. To be of a comely, grave, sober carriage, abounding in knowledge and virtue, as in days and years.  
2. To be able and ready in regard of their experience to give wise, discreet, and sound advice in matters difficult.  
2. The duties of the younger in age are twofold.  

1. To show honourable respect in carriage three ways. 

1. In rising to them.  
2. Giving them the first room.  
3. The first words, etc.    
2. They must consult and advise with them in doubts, preferring their advice to their own green conceits.   
2. The second inequality is from gifts, and that is twofold.  

1. Where those are that are better gifted.  
2. In regard of the less gifted.   
1. Those that are better gifted are bound 

1. Generally, whatsoever their gifts be 

1. To be of a lowly mind and carriage to those that are less gifted, for all their gifts.  
2. To employ their gifts willingly and humbly to the service of others.    
2. They are bound specially if their gifts be    
1. Of mind, in wit, learning, & understanding, bearing with the dulness and ignorance of others, to inform, teach, advice them the best they can, as they have occasion.  
2. Of body, with the pains of their body to help those that are weak and feeble.  
3. Of estate, either in parentage or wealth, to countenance and relieve the meaner and poorer, being rich and great in good works, and ready to distribute, according to the eminency of their estate and means. Great and rich men must practise, 

1. Bounty.  
2. Munificence.    
2. The less gifted are bound to two things.  

1. To acknowledge their gifts with all due and respective carriage towards them agreeable thereto in all civility and courtesy.  
2. To be willing to be beholding unto them, and to enjoy help and assistance from their gifts, as occasion shall be offered.   
Hitherto of unequals without government. Now of those with government because the difference betwixt them ariseth from some office or estate which the one hath more than the other.  
Their duties are of two sorts.  

1. Mutual.  
2. Several.   
1. Mutual, such as they are reciprocally, and these are three.  
1. A special degree of love each to other, according as they are more nearly combined in their estates. The parent owes a parental love, the yoke-fellow a matrimonial love, and so in the rest, each must have a more earnest, plentiful, and steadfast affection to other in regard of their places.  
2. A particular mentioning of each other in their prayers unto God.  
3. A special care of each others comfort and credit, and endeavour to procure it more than to other men.  
2. Their duties several, such as are peculiar to either.  

1. To Governors, towards them that are governed.  
2. To governed, towards them that govern them.   
1. The duties of Governors are twofold.  

1. Common to all Governors.  
2. Peculiar to each kind of Governors.   
1. The duties common to all Governors are two.  
1. To keep reverence and respect to themselves in the hearts of those that are under their government, by a virtuous conversation, and by giving themselves examples to them in all goodness.  
2. To exercise their authority over them, to which end it must be declared, and that in three respects.  

1. What be the parts of power and government to be exercised.  
2. What is the next end that all must aim at in their government.  
3. The manner of using that authority.   
1. What be the parts of power and government to be exercised, and those are towards 

1. All under their government.  
2. To the different kinds of them.    
1. Towards all under their government, two ways.  

1. To direct them in their ways. 

1. By minding lawful and fit things.  
2. By forbidding the contrary.    
2. To defend them from the injuries that might be offered them by any other of the common inferiors chiefly.   
2. The second part of power and government to be exercised, is towards the different kinds of them.  

1. To the good.  
2. To the evil.   
1. To the good and obedient.  

1. By praises and commendations.  
2. By rewards and recompenses.   
2. Towards the evil and disobedient.  
1. By reproof and reprehension.  
2. By chastisements and corrections, according to the difference of faults and places differently.  
2. The second duty to be declared is, what is the next end that all men must aim at in their government, viz. the welfare, good and happiness of those under their government, as well as and together with, their own welfare and content.  
3. The third duty to be declared, is the manner of using their authority to this end, by the practice of four things.  

1. justice.  
2. Prudence.  
3. Mildness.  
4. Courage.   
1. By the practice of justice in a twofold regard.  
1. Of persons towards whom government is exercised, by being indifferent and unpartial, the same to all, in the same cases.  
2. In regard of the special acts of power, and that in two regards.  
1. By commanding nothing but what is lawful to be done in regard of conscience to God, and forbidding nothing but what may be omitted without sin against God.  
2. By correcting and reproving for nothing but a fault, praising and rewarding for nothing but a virtue, and that according to the proportion and quantity both of virtues and vice.  
2. By the practice of prudence or discretion two ways.  

1. By observing the different dispositions of those that are under ones government.  
2. By making choice of two things.   
1. Fit things to command and forbid, and fit kinds of reproofs, corrections, praises, rewards, agreeable to the difference of the persons dispositions with whom one hath to deal.  
2. By making choice of fit times and places, wherein to exercise any part of authority, both  
1. In regard of ones self that commandeth, reproveth.  
2. In regard of them that are commanded, reproved, etc. The fittest time is, when neither are transported with passion or distemperance.  
3. By the practice of mildness to show itself two ways.  

1. In commandments.  
2. In reproofs and corrections.   
1. In commandments two ways.  
1. By abstaining from hard, difficult, and painful commandments, unless in case of necessity.  
2. By mollifying commandments with loving, familiar, sweet and persuading speeches different according to the diverse kinds of inferiors.  
2. In reproofs and corrections, by giving them  
1. Moderately, for kind and measure, so that the reproof and correction neither exceed the fault, nor the power and strength of the corrected.  
2. Compassionately, and with demonstration of love and pity, for the manner chiefly, when necessity calls to some roughness.  
4. By the practice of courage and resolution in going on forward to perform what is fit, notwithstanding 

1. Any importunity, entreaty, and suit.  
2. Ill speeches or show of danger.    
Hitherto of duties common to all superiors in government. Peculiar duties of several kinds of governors both in the 

1. Family, of the Master, Dame or Mistress do follow.  
2 Commonweal. do follow.    
The Master's duty is twofold.  

1. To all his family jointly.  
2. To the several members of his family.   
1. To all his family jointly, as lie is a common ruler of that society wholly considered, and so he must regard 4. things.  
1. That God's name be called upon and worshipped in his family; for the families are cursed that call not upon the name of God.  
2. He must have regard to catechise them in true religion, and bring them all up in information of godliness.  
3. He must have regard to provide things necessary for them.  

1. In health, [Food, and the like.  
2. In sickness 

Attendance.  
Physic.     
4. He must have regard to oversee their ways and carriage: and 

1. Set them to fit employments.  
2. To redress and reform their disorders.    
2. The master's duty is to look to the several members of his family.  
1. To those whom it is in his power to choose, as wife and servants, to choose virtuous and godly ones, a woman fearing God, and servants fearing God.  
2. To use them all well, viz. the 

Wife.  
Children.  
Servants.    
1. The wife, and that two ways.  

1. By familiar and kind behaviour towards her person.  
2. By liberal and bountiful allowance of all comforts unto her.   
2. The children, two ways.  
1. By good education.  
1. In younger years causing them to be taught to write and read, etc.  
2. In riper years, setting them to some calling according to their capacity and their parent's ability.  
2. By good provision for them, 

1. Of goods and portion, ever remembering the distinction of age and goodness, so that the eldest have his double portion, and the youngest their single portions.  
2. Of yoke-fellow, husband or wife in due season fit for them, one that at least is not impious, nor Infidel.    
3. The servants in a twofold regard.  
1. To employ them moderately in work, neither toiling them, nor giving them leave to be idle.  
2. To reward them liberally with wages and gifts, according to every man's estate, and ability, and God's blessing upon their labours.  
Hitherto the Master's duty: the Dames follows, and that is twofold.  
1. Towards her infants, to nurse them with her own milk, if it may stand with her health, as the law of nature teacheth, why else doth God give breasts and milk at that time? and as godly women have done.  
2. Toward the whole family, to oversee their ways, as the husband's deputy and helper, still according to his good will and liking, and chiefly to attend to the maidens.  
So much of the governors of the family in private. The duties of the public governors follow. These are of two sorts.  

1. The highest and chiefest governors  
2. The subordinate and inferior.   
1. The highest and chiefest governors, who must observe these four things.  

1. To establish the true religion and worship of God in their jurisdiction, and prohibit the contrary.  
2. To see good, virtuous, and wholesome laws made for the welfare and good behaviour of the people.  
3. To defend their own country and their oppressed neighbours by just wars defensive or offensive.  
4. Being a King, to sit personally in the seat of judgement diverse times, yea usually: for the Kings in Israel succeeded judges.   
2. The second sort of governors are subordinate and inferior.  
1. judges, truly to administer distributive justice in finding out and sentencing malefactors with all just severity and equity of proceedings.  
2. Other officers of all sorts, to be helpful to the utmost of their power to the execution of all good laws and orders, according as for the most part their oaths do bind them.  
So far of the duties of governors, next are the duties of the governed.  

1. Common to all.  
2. Peculiar to each.   
1. The duties of the governed common to all are twofold.  

1. To the persons of their governors.  
2. To their power and authority.   
1. To the persons of their governors, reverence, and that twofold.  
1. Inward, in heart, by standing in awe of them, and not daring to offend them for conscience sake to God that hath settled governors in the world.  
2. Outward reverence, 

1. In words and speeches.  
2. In gestures and behaviours.    
1. In words and speeches three ways.  

1. To themselves, that they be submissive and dutiful, mannerly and reverend, as Sarah called Abraham, Sir.  
2. To others before them, that they be neither over many, nor loud and vehement, but moderate & temperate.  
3. To others of them behind their backs, that they be respective and loyal, for so was Sarahs' very thought of her husband.   
2. Outward reverence is in gestures and behaviours, as bowing the knee, doffing the hat, arising up to them, and all other like respective carriages.  
2. The duty of the governed common to their power and authority two ways.  

1. By a willing obedience to all their lawful commandments.  
2. A due receiving of all their reproofs and corrections.   
1. Submissively, gently, patiently, though they be unjust and overrigorous.  
2. Fruitfully, and with care of reformation, if they be just and causeful.  
The peculiar and proper duties are 

1. Those that are private.  
2. Those that are public.    
1. Those that are private in the family, viz. 

Of  
1. The wife.  
2. The children.  
3. The servants.    
1. The peculiar and proper duties of the wife and yoke-fellow are twofold.  

1. Sociable carriage and cheerful behaviour to his person.  
2. Huswifely saving and thrifty disposing of the goods of her husband.   
2. The peculiar and proper duties of the children are twofold.  

1. To maintain the parents, if need be, in sickness and age; yea rather to want one's self, and that his own children want, then suffer them to want.  
2. To be ruled by them in the choice of a yoke-fellow, wife, or husband.   
3. The peculiar and proper duties private of the servants are twofold.  

1. To be trusty in saving and keeping their Master's goods committed to them.  
2. To be painful and diligent in their businesses, as well in the absence as the presence of the governors.   
2. The peculiar and proper duties public in the Commonwealth are two.  
1. Defence of their persons against all treasons, conspiracies, violence offered to them by any, according to their places.  
2. Payment of accustomed and just dues, as toll, tribute, and the like, for their maintenance in their places.  
So much of the duties depending upon special natural bonds. Now follow spiritual bonds, with the duties on them dependant, for there is a spiritual life, and things that do pertain to the spiritual life, and therefore it cannot be but that some consideration should be set from them to bind men to diverse special duties. Now there is 

1. A spiritual kindred.  
2. A spiritual degree.    
1. A spiritual kindred betwixt all Christians, members of Christ's body.  
2. Betwixt some Christians peculiar.  
1. Betwixt all Christians members of Christ's body, to whom every other member of the same body oweth two things.  
1. Brotherly love, which is an accounting of them specially dear, desiring their good and delighting in it, and grieving for the contrary, and taking content in their society above all other kind of people.  
2. Special helpfulness to them in their crosses and afflictions, doing good chiefly to the household of Saints.  
2. There is a spiritual kindred betwixt some Christians peculiarly, whom God hath made especially beholding or beneficial each to other, as 

1. The father in Christ.  
2. The sons in the faith.    
1. The father in Christ is that man by whose Ministry it hath pleased God to convert another to the faith and to true piety: he owes three things.  
1. A special care to further their proceedings whom he hath brought to goodness, by bold and diligent admonishing, comforting, exhorting, and that frequently, as occasion will serve.  
2. joy and thankfulness to God for their well-doing and good proceedings in piety.  
3. Sorrow and special humiliation before God for their disorders, decay or revolting.  
2. The sons in the faith: they owe two things.  
1. A singular thankfulness, such as should make them think no cost nor pains too much to do them good, making account that they owe to them even themselves.  
2. They owe a greater readiness to receive their admonitions & exhortations, as men having a special power over them.  
Hitherto of kindred.  
2. Now of a spiritual degree, and that is twofold.  

1. Of gifts.  
2. Of government.   
1. Of gifts, in regard of which some are 

1. Stronger Christians.  
2. Weaker Christians.    
1. Stronger Christians, that have a greater measure of sanctification, these must use their strength in a mild and gentle manner, by bearing with the weaknesses of the weak, and seeking to heal and edify them.  
2. Weaker Christians, and of a less degree of gifts of grace. Those must 

1. Reverence the more abundant graces of God in their brethren.  
2. They must make use of them for their own edification, striving hard after the mark, and labouring to grow on forward to the same degree of grace.    
2. The second spiritual degree is of government, here is 

1. The governor▪  
2. The governed.    
1. The governor the Pastor, whose duty in regard of his flock is twofold.  

1. Public.  
2. Private.   
1. Public.  
1. To teach them the word and will of God, and that three ways.  

1. By reading the Scriptures in the Congregation to them.  
2. By catechising the ignorant.  
3. By preaching to all.   
2. To pray to God with them, and become their common mouth.  
3. To administer the Sacraments.  
1. Of Baptism.  

1. To any infants tendered to him.  
2. To Infidels, if any be converted.   
2. Of the Lord's Supper, to men of 

1. Knowledge, in two things. 

1. In fundamental points of Christian Religion.  
2. In the doctrine of the nature and use of the Sacraments.    
2. To men of life free from public, scandalous, and gross evils.    
2. The private duty of the Pastor in regard of his flock is twofold.  

1. To oversee the ways of all, admonishing die unruly, comforting the tempted, etc.  
2. To visit the sick, and comfort and instruct them, chiefly being sent for.   
2. The duties of the governed, the flock, whose duties are twofold.  
1. Towards the Pastor's person in a twofold regard.  
1. To have him in singular honour and love.  
2. To afford a rich maintenance, in paying willingly Gods portion the tithe, unto him, God's officer to receive his temporalties as he administereth his spiritualties.  
2. The duty of the flock governed toward his spiritual jurisdiction is twofold.  
1. To submit themselves unto his oversight and admonition, with reverence as to God.  
2. To receive God's word of him rather than of any other, if he be faithful, and that 

1. Obediently.  
2. Discreetly.    
Hitherto the affirmative part of the fifth Commandment. The negative follows, showing the sins against this Commandment, which are of two sorts.  
1. Of omission, in the total or partial neglect of any of the things commanded.  
2. Of commission, in doing things contrary thereto, and that either in regard of ones self, or others.  
1. Ones self, which is  
1. By denying one's place, in conceiving one's self not to be inferior to those to whom he is inferior; for no man likely will deny his superiority over others.  
2. By a scorning or disdaining to the duties of one's place, as many a man scorns to be subject, though he cannot but confess that he should so be.  
3. By nourishing one's self in those vices that hinder him from the duties of his place.  
4. In dishonouring his place, both 

1. In excess, by an overloftie conceit and carriage of himself therein.  
2. By an overbase and contemptible behaviour in the same.    
2. Sins of commission in regard of others, and that in regard of bonds, which are either natural or spiritual.  
1. Naturally whether  
1. arbitrary, as friendship, and the faults of friends, which are both 

1. Common.  
2. Proper.    
1. Common to both kinds of friends, and that  
1. By making friendship with unholy and openly wicked men, and being friends with God's professed enemies.  
2. By abusing of friendship with any.  
1. By counterfeiting that love which one doth not bear; when a man's words are soft as butter, and yet they be swords.  
2. By treachery and perfidiousness.  

1. In bewraying their secrets to their hurt.  
2. In betraying their persons and estates to any danger or mischief.   
2. The proper faults of friends to the more perfect kind, in forsaking friendship and breaking it off causelessly.  
2. Natural bonds necessary in regard of 

1. Kindred.  
2. Degree.    
1. Kindred, whether it be proper or improper.  
1. By a neglect and contempt of our kindred in regard of poverty, or other like things.  
2. By wronging and oppressing them any way for gain sake.  
2. Natural bonds, necessary in regard of degree, are both to equals and unequals.  
1. To equals.  
1. By a lifting up ourselves above them, in false conceitedness of mind.  
2. By lifting up ourselves above them in outward carriage, and striving to take the better of them.  
3. By envying and hindering their preferment.  
2. Natural bonds necessary in degree to unequals.  
1. In regard of endowments.  
2. In regard of power & jurisdiction.  
1. In regard of endowments alone without government, whether for 

1. Age.  
2. Gifts.    
1. Age. Here the faults are 

1. Of the aged.  
2. Of the younger.    
1. Of the aged are, 

1. To be of a foolish, light, and pettish disposition and behaviour.  
2. To give bad and naughty counsel to the younger, encouraging them to sinfulness, or any ill carriage.    
2. The faults of the younger are to be 

1. Scornful towards their persons in contemptuous behaviour.  
2. To be careless of their advice, and follow ones own head rather than their directions.    
2. The endowments of gifts are here the faults 

1. In betters.  
2. Of those that have fewer gifts.    
1. Of betters in gifts, are 

1. Common to all.  
2. Special.    
1. Common to all, 

1. To swell and be conceited, because of their gifts.  
2. To disdain and contemn those that have less gifts.  
3. To use them with ostentation, and an arrogant setting forth of themselves.    
2. The faults of betters in gifts, in special to those that excel 

1. In wit and understanding to overreach and deceive others, or bring them into error.  
2. Of bodily strength to hurt and mischief others that are weaker.  
3. Of estate, of wealth, and parentage, to disgrace, discountenance, and oppress others.    
2. The faults of those that have fewer gifts 

1. To obscure the gifts of others through envy, detracting from them, as if they were less excellent than they be.  
2. To scorn to be beholding to them, or to make use of their gifts, as occasion is offered.    
2. Endowments were either alone without government, or of power and jurisdiction with government: with government, whose faults are 

1. Common.  
2. Several.    
1. Common to both superiors and inferiors.  
1. To entertain a special hatred and ill will towards them, even more than towards others, as oft it falls out.  
2. To curse them and wish evil to them, and pray to God against them.  
3. To seek their disgrace and reproach.  
4. To serve themselves of them without any regard of their good esteem & welfare.  
2. Faults with government, which were either common or several: the several follows.  
Several to each, viz. 

1. Governors.  
2. Governed.    
1. Governors, whose faults are 

1. Common.  
2. Proper.    
1. Common to all of them.  
1. To lose the authority of their place, and bring contempt upon themselves, by a wicked and foolish carriage, and bad example of life.  
2. To abuse the authority of their place in regard of 

1. The end of using it, in seeking alone their own content and ease, not regarding their inferiors good.  
2. In regard of the manner of using it. 

1. Unjustly.  
2. Vndiscree●ly.  
3. Rigorously.  
4. Remissely.      
1. Unjustly, and that 

1. By partiality, in having a respect of persons in their government.  
2. By unjust commandments, in enjoining them things that are sinful, forbidding them things that are lawful.  
3. By unjust recompenses, 

1. In praising and rewarding evil deeds, or less good more than the better.  
2. In reproving or correcting for well-doing, or more for smaller faults then for greater.      
2. The second manner of using it is undiscreetly, by excusing any part of their authority.  
1. In unfit times; when either themselves on inferiors are ill disposed by passion or grief.  
2. In unfit places, when the place may make their authority more difficult; as more public correcting then is fit, and sometimes more private.  
3. In things unsuitable to the disposition, power, and ability of their inferiors.  
3. The third manner of using it is rigorously.  
1. In condemning hard and difficult things without just cause, or any thing in a rough or boisterous manner violently.  
2. In reproving or correcting, 

1. Excessively for matter, above the nature of the fault, or strength of the sufferer.  
2. Passionately and furiously for manner, with bitterness and acerbity of speech and countenance.    
4. The fourth manner of using it is remissely, in being overcome 

1. By entreaties.  
2. By foolish pity.    
The faults of Governors were 1. common, or 2. proper, which follow.  
1. Proper to the several kinds.  

1. Private.  
2. Public.   
1. Private or the householder.  

1. In regard of his whole family.  
2. In regard of the several parts of his family.   
1. In regard of his whole family, considered as one common body.  
1. In performing a false idolatrous worship among them.  
2. In teaching them a false religion to the poisoning of them with error.  
3. Wasting & consuming his goods, to the bringing of want of things necessary to them, ill husbandlinesse.  
4. In letting them do what they lust, as Solomon speaks of a child set at liberty.  
2. Faults proper to the several parts are 

1. For choosing them.  
2. For using them.    
1. For choosing those that he may choose, and that 

1. By making choice of a bad woman to wife, for wealth or beauty sake.  
2. By entertaining bad and wicked servants carelessly or wittingly.    
2. For using them badly, viz. 

1. The wife.  
2. The children.  
3. The servants.    
1. The wife.  

1. By churlishness to her person.  
2. By grudging and niggardise for her allowance.   
2. For using the children badly, and that 

1. In fondness of love to them.  
2. In misgiving their portions, without regard of age or goodness.  
3. In misplacing them in marriage for sinister respects, even with idolatrous or naughty yoke-fellowes.    
3. For using their servants badly, 

1. In overburthening them with work, and toiling them out.  
2. In pinching them in their wages, not giving that which is covenanted, or giving too little.    
These are the Master's faults: the Dames faults are 

1. To thrust out her children to nurse out of niceness and unwillingness to take pains.  
2. To be imperious in the family, in that she must have her own way without and against her husband's good liking.    
2. The proper faults of public governors which are in the Commonwealth, whether 

1. Chief, or  
2. Subordinate.    
1. Chief and highest.  

1. To establish a false religion.  
2. To make unjust laws.  
3. To make unjust wars, or lay causeless burdens and taxations on their subjects.  
4. To pervert the seat of justice.   
2. The subordinate man's public faults are in judges or other officers.  
1. In judges, by judging 

1. Corruptly and falsely for any cause.  
2. For hire and reward.    
2. In other public officers, by hindering the execution of good laws for favour, fear, or money.  
Hitherto of faults of Governors. Now secondly of the faults of those that are governed both common and proper.  
1. Common to all, and that 

1. Towards their person.  
2. Towards their authority.    
1. Towards their person; both inward and outward.  
1. Inward in heart, when they set light by them, and care not whether they be pleased or displeased.  
2. Outward, and that in words or gesture.  
1. In words, both 

1. To them snappish and sullen.  
2. Before them loud and rude.  
3. Behind their backs reviling, cursing, disgracing.    
2. In gesture and countenances of contempt.  
2. The common faults of the governed towards their authority.  
1. By disobedience to their lawful commandments, or obeying their unlawful commands.  
2. By resisting their corrections and reproofs.  
1. In inward murmuring.  
2. In outward opposition, chiefly if they come to blows against them, which to ones parent was death.  
2. Proper faults of the governed are proper to some, viz. 

1 Private.  
2. Public.    
1. Private.  
1. To the wife, if she be 

1. Sour.  
2. Contentious.  
3. Wastefull.    
2. To the children.  

1. By marrying without them.  
2. By casting them off in age, or cozening them.   
3. To servants.  

1. By slothfulness & eye-service.  
2. By untrustiness and wastefulness in their goods.   
2. The public faults of the governed are in subjects.  
1. In treason against the life or state of their Prince.  
2. In sedition or rebellion, in a turbulent going about to redress pretended abuses, whether it be against the Prince or his officers.  
Hitherto of sins against natural bonds: Now faults contrary to the duties whereto we are bound  
2. By spiritual bond, and those of 

1 Kindred.  
2 Degree.    
1. Of kindred spiritual, and that  
1 Betwixt all Christians, which is brotherhood, and that is schism in rending one's self from the rest of the members of Christ's body for any dislikes, chiefly in regard of petty differences of opinion, and falling to rail, revile, bite, devour, persecute.  
2. Betwixt some Christians.  
1. Betwixt fathers in Christ, if they seek to seduce them, or make divisions to draw followers after them, as some did in Paul's time.  
2. Betwixt sons in Christ, if they 

1. Excessively admire them, so as to take all things on their word, and neglect others in regard of them.  
2. If they grow to dislike and neglect of them, because of their plainness in admonitions.    
2. The degree of spiritual bonds.  

1. For gifts.  
2. For power.   
1. For gifts. Here 

1. The strong do sin.  
2. The weak.    
1. The strong, 

1. By despising the weaker, and seeking only to please themselves.  
2. Scandalising them in a wilful and uncharitable and undiscreet abuse of their Christian liberty.    
2. The weak sin, 

1. In envying their betters gifts, and seeking to disgrace them, as the false Apostles did Paul.  
2. In harsh censuring them for the lawful use of their Christian liberty.    
2. The degree of spiritual bonds for power and government. Here 

1. The Pastor offends.  
2. The people offends.    
1. The Pastor offends, for 

1. Teaching.  
2. Discipline.    
1. For teaching.  

1. For matter.  
2. For manner.   
1. For matter.  

1. By false doctrine of faith, or manners.  
2. By misapplying true doctrine to grieve the good, hearten the bad.   
2. For the manner.  

1. By vainglorious, and flaunting preaching, for ostentation of wit and learning.  
2. By careless extemporarie preaching.   
2. The Pastor offendeth for discipline.  

1. By admitting openly, scandalous and wicked men, to the communion, without reproof and admonition.  
2. By perverting the Church censures either 

1. Against the good, as Diotrephes.  
2. Against any for malice.     
2. The people offend, against power and government.  

1. In offending against his person.  
2. Against his authority.   
1. Against his person.  

1. By robbing him of his due and tenths, as chiefly impropriators do.  
2 By persecuting and molesting him, for his faithfulness.   
2. Against his authority.  

1. Of teaching.  
2. Of discipline.   
1. Or teaching, by two things.  

1. By rejecting truth.  
2. By receiving lies, or any thing without trial.   
2. Against his authority of discipline, by contemning his admonitions.  
Hitherto of the fifth Commandment, enjoining the duties specially concerning us in regard of place: the sixth follows.   

Thou shalt not kill.  
ANd it enjoins all such common duties, as appertain to ourselves and our neighbours, in regard of the safety of their and our person The substance is, Thou shalt by all good means procure, & by no ill means hinder thine own, or thy neighbours personal safety.  
The things commanded are of two sorts.  

1 Some directly commanded.  
2. Some indirectly.   
Directly in regard, 

1. Of ourselves.  
2. Of others.    
In regard of ourselves.  

1. Love of ourselves, true love whereby we do truly and ordinately will and desire our own good and safety.  
2. The effects of this love, which are both inward and outward.   
1. Inward.  

1. In regard of our affections.  
2. In regard of our thoughts.   
In regard of our affections by moderating them.  

1. Towards good.  
2. Towards evil.   
Towards the good and desirable things which are 

1. To come hereafter, by a good hope of them.  
2. That are present, by cheerfulness at them.    
2. Towards the evil and harmful things that are 

1. Already upon us, by patience, in quiet and willing bearing the same.  
2. Imminent and to come, by courage in a resolute setting our hearts to prevent and resist them so far as may be.    
2. The inward effects of love in regard of thoughts by holding them constantly attendant upon our own preservation in all occasions.  
2. The outward effects of love, which are for our natural and spiritual estate.  
1. For our natural estate regarding our bodily condition in this present life.  

1. In regard of good and needful things.  
2. In regard of evil and hurtful things.   
1. In regard of good and needful things, for the continuance and comfort of this present life.  
1. A due and moderate painfulness and undergoing of labour to get the same.  
2. A moderate and temperate use of them, for measure, both 

1. Of food.  
2. Apparel.  
3. Rest and sleep.  
4. Exercise.  
5. Even sometimes also nuptial society of generation and the like.    
2. In regard of evil and hurtful things, tending to break off life, or making it uncomfortable, viz. 

1. A wise and discreet shunning.  
2. A resolute and constant resisting.    
1. A wise and discreet shunning of those that with safety of conscience we may possibly shun.  

1. By flying.  
2. By suffering.   
1. By flying all if it may be, such are, 

1. Quarrels and brawls, chiefly private combats.  
2. Infection's places.  
3. Dangerous and mischievous sports, as football, etc.  
4. Dangerous climbing, or ways, or passages, or the like.    
2. By suffering the less to avoid the greater: as cutting off a limb to save the life, etc.  
2. A resolute and constant resisting of them by Art or force.  
1. By Art.  

1. Of Physic, some.  
2. Of law, others.   
2. By force in needful cases, to which end, 

1. We must be prepared of weapons, etc.  
2. We must use them. 

1. In public.  
2. In private.      
1. In public by wars, both defensive and offensive.  
2. In private for defence against present & otherwise unavoidable violence.  
2. The outward effects of love which concern our spiritual estate in regard of another life.  

1. By preventing.  
2. By procuring.   
1. By preventing spiritual mischief.  

1. By repenting or confessing and bewailing sins past, seeking pardon.  
2. By shunning sin and the occasions of sin for the time to come.   
2. By procuring our spiritual good by constancy in all good duties for our spiritual proceeding in grace and glory.  
2. Things directly commanded in regard of others.  
1. Love to him, that is, an entire and earnest desire of his good.  
2. The effects of love, which are 

1. Inward.  
2. Outward.    
1. Inward.  
1. In regard of the acts of conversation passing betwixt us.  
2. In regard of other accidents.  
1. In regard of the acts of conversation passing betwixt us for two respects.  
1. The accepting and entertaining of his deeds towards us.  
2. The ruling of our carriage to himward.  
1. The accepting and entertaining of his deeds towards us, whether 

1. Good.  
2. Bad.    
1. Good and pleasing.  

1. By kindness, taking all even the least in good worth.  
2. By thankfulness, in being careful to remember, acknowledge, and requite them.   
2. Bad and injurious and displeasing.  

1. By meekness.  
2. By forgiveness.   
1. By meekness, which is a calm and quiet disposition towards him in the doing, or when we hear of or remember the doing of them.  
2. Forgiveness and forgetting them afterwards, yea and readiness to requite their evil with good, but not with evil.  
2. The acts of our conversation in regard of ruling our carriage to himward.  

1. In regard of his hurt.  
2. In regard of his good and benefit.   
1. In regard of his hurt and evil, by innocency, which is an abhorring and loathing that we should be a cause of hurt, or wrongful grief to any.  
2. In regard of his good and benefit by virtues that make us apt to procure,  
1. Courtesy or serviceableness, a readiness to gratify him in any kind office, though not in strictness required at our hands.  
2. peaceableness, by care to maintain all good concord and agreement.  

1. Betwixt him and ourselves.  
2. Betwixt him and others.   
1. Betwixt him and ourselves.  

1. In preventing jars.  
2. In redressing them that are fallen out.   
1. In preventing jars so far as may be.  
1. By pleasingness and desire to please him, so far as we may reasonably and lawfully.  
2. By passing by and covering his weaknesses and infirmities as natural disabilities and moral wants, that are not palpable, in not suffering our hearts to be estranged from him for them.  
3 By taking his deeds in the best part.  
4. By parting with our own right to him, so far as we may without too much hurting ourselves or wronging our places.  
2. By redressing jars that are fall'n out, 

1. By care to make amends to him by all good means if we have done wrong.  
2. By willingness to accept of any reasonable satisfaction, if we have been wronged by him.    
2. We must have a care to have agreement betwixt him and others, by care and readiness to persuade peace, and set them at one.  
Hitherto of the inward effects of love in regard of the acts of conversation.  
2. Now follows the inward effects of love in regard of other accidents that befall him any way: as, 

1. Congratulation or rejoicing in his good.  
2. Compassion or grieving for his evil.    
Hitherto of the inward effects of love: now follows  
2. The outward effects of love, which are, 

1. General, in an amiable and kind ordering of our countenances and whole carriage.  
2. Particular. 

1. For his outward estate.  
2. For his inward.      
For his outward estate.  

1. In speech.  
2. In deed.   
1. In his speech, mild and good language.  
2. In his deed, 

1. Defence against wrongs and injuries.  
2. Relieving his miseries and wants.    
2. His particular inward estate of soul.  

1. In word.  
2. In deed.   
1. In word, in regard 

1. Of good.  
2. Of evil.    
1. Of good, to do our best.  

1. To show it him.  
2. To persuade him to it.  
3. To encourage him in it.   
2. In regard of evil.  

1. Of sin.  
2. Of temptation.   
1. Of sin.  

1. To show it him.  
2. To dissuade him from it.  
3. To reprove him for it.   
2. In regard of temptations and afflictions, to strengthen and comfort him under it.  
Hitherto of the outward estate: now follows,  
2. The inward estate of the soul in regard of deed.  

1. By giving him good Example of life.  
2. By moderating ourselves in the use of Christian liberty for his sake.   
So much is commanded directly, whereof hitherto.  
Now indirectly some things are commanded in regard 

1. Of men.  
2. Of beasts.    
1. In regard of men, 

1. Living.  
2. Dead.    
1. Living, in preventing that that may probably do them hurt: as, 

1. lives of mankind beasts.  
2. Incommodious buildings, wells, pits, high ways, etc.    
2. Dead, as comely and decent interring of their bodies.  
2. In regard of beasts, a merciful using them in giving food, rest, and quietness necessary for them.  
Hitherto the affirmative part. The negative follows: which shows how this commandment is broken.  
1. By omission of any of the former things either in whole or in part.  
2. By commission in things quite contrary.  

1. Directly.  
2. Indirectly.   
1. Directly in regard of 

1. Ourselves.  
2. Others.    
1. In regard of ourselves contrary to the forenamed, 

1. Love..  
2. The effect of Love..    
1. Love..  
1. In excess, self-love, a perverse or over-earnest desire of our own natural welfare.  
2. In defect, which is not often scene, in a kind of bitterness, in ill will against ourselves.  
2. The effect of love is, 

1. Inward.  
2. Outward.    
1. Inward.  

1. In regard of good.  
2. In regard of evil.   
1. In regard of good, which is either, 

1. To come, first by despair thereof, in defect: Secondly, by a foolish hoping for it, in excess.  
2. Present, contrary to cheerfulness. 

1. In defect.  
2. In excess.      
1. In defect, carnal sorrow.  

1. For our own crosses.  
2. For the good of others, which is called envy.   
2. In excess, by mad mirth and overioying ofthings carnal.  
2. The inward effect of love in regard of evil, either.  

1. To come.  
2. Present.   
1. To come.  

1. In defect, timorousness, in dying almost for fear.  
2. In fool hardiness, in excess, by an unnecessary provoking dangers.   
2. Present evil.  

1. In excess, stupidity, when a man is like a stone and will not feel them.  
2. In defect; when a man is carried away with fretting and discontentment at them.   
2. The outward effects of love.  

1. For the natural estate.  
2. For the spiritual.   
1. For the natural estate.  

1. In regard of the things concerning life.  
2. In regard of life itself.   
1. In regard of things concerning life.  

1. Good.  
2. Evil.   
1. Good.  

1. For getting them.  
2. For the use of them.   
1. For getting them.  

1. By toilsome labouring for them, to the hurting of the body.  
2. By slothful neglect of them.   
2. For the use of them.  
1. In excess, by taking them excessively and intemperately, where is the practice of gluttony, drunkenness, and all luxuriousness and not.  
2. In defect, by niggardly pinching of one's body, for want of necessary things.  
2. Evil and hurtful, in regard of the things concerning life.  
1. By excess, here is hazardfulnesse in venturing upon needless dangers, as combats, dangerous sports, climbing, etc.  
2. By defect, here is timorousness, and that, 

1. In not daring to use fit means for preventing them that might be prevented out of fear of the evil.  
2. In not daring to hazard ourselves to them when our calling requireth.    
2. The effects of love for our natural estate, in regard of life itself.  

1. In defect, attempting wilfully to take away ones life by self-murder.  
2. In excess, in using of base and vile shifts to save one's life.   
2. The outward effects of love, for the spiritual estate, 

1. By impenitency.  
2. By venturousnesse upon the occasions of sin.    
So much of the sins against ourselves: those follow that are against others.  

1. Against love.  
2. Against the effects of love.   
1. Against love.  
1. In excess, fondness and carnal love.  
2. In defect, hatred, having two degrees, 

1. Of dislike of the person, not for his sin but wrong.  
2. A malicious desire of his hurt.    
2. Against the effects of love which are in regard, 

1. Of his natural estate of life.  
2. In regard of his spiritual estate of life.    
1. In regard of his natural estate, which is, 

1. Inward.  
2. Outward.    
1. Inward, respecting 

1. The acts of conversation.  
2. O her accidents.    
1. The acts of conversation passing betwixt us.  

1. For accepting of his deeds.  
2. For ordering our deeds.   
1. For accepting of his deeds.  

1. Good.  
2. Bad.   
1. Good, contrary 

1. To kindness, in disdainfulness, and scornful rejecting of kindness.  
2. To gratitude.    
1. By formal thankfulness in words alone.  
2. By unthankfulness.  
1. By denying or forgetting a good turn done to us.  
2. By requiting good with evil, which is worst of all.  
2. Bad, against 

1. Meekness.  
2. Forgiveness.    
1. Meekness.  
1. In excess, being too meek, so that sin maketh not one angry.  
2. In defect, by anger for wrongs too sore, too much, or too long, and it is 

1. Unkindness taking.  
2. Sullenness.  
3. Rage.    
2. Against forgiveness, by revengefulnesse in remembering evil to requite it with the like or worse.  
2. The act of conversation, for ordering our deeds toward him.  

1. Evil.  
2 Good.   
1. Evil, against innocency, which is harmfulnesse and mischievousness (for too innocent one cannot be) in delighting to hurt others.  
2. Good, contrary 

1. To serviceableness.  
2. To peaceableness.    
1. To serviceableness.  
1. In excess, by charging ourselves harmefully, for superfluous kindnesses, over-kindnesse.  
2. In defect, by hoggishnesse and churlishness, refusing to do good.  
2. Good, contrary to peaceableness.  
1. In excess, by being of a man pleasing disposition, rather sinning then incurring their displeasure.  
2. In defect.  
1. By feigned peace to entrap the sooner.  
2. Forwardness and contentiousness in causing falling out, 

1. Betwixt ourselves and others.  
2. Betwixt some of our neighbours and others.    
1. Betwixt ourselves and others.  

1. By procuring jars.  
2. By nourishing them.   
1. By procuring jars.  

1. Through crossness and thwarting.  
2. Through misconstruction of things indifferent.  
3. Through prying into each weakness.  
4. Through rigorous standing upon one's right.   
2. By nourishing them.  

1. In stoutness, scorning to acknowledge and make amends for wrongs.  
2. In unappeasablenesse, and refusing to be contented with any reasonable satisfaction.   
2 Falling o●t betwixt some of our neighbours and others, in desire to sow quarrels, and to nourish them.  
So much of the effects of love inward, respecting the acts of conversation: now follows in respect of  
2. Other accidents, in regard of his natural estate befalling him.  

1. Good, envy, contrary to fellow rejoicing.  
2. Evil, 

1. In excess, which is foolish pity.  
2. In defect.     
1. In hard heartedness, in careless neglecting his miseries.  
2. In cruelty, in rejoicing at his smart, and rejoicing in any evil of his whatsoever.  
2. The effects of love, in regard of his outward natural estate.  

1. In word.  
2. Countenance.  
3. In deed.   
1. In word.  

1. For matter.  
2. For manner.   
1. For matter.  

1. Mocking, specially at his misery.  
2. Railing at him, with ill names and upbraid.  
3. Threatening him, with future revenge.   
2. For manner, clamorousness and crying out, in over-loud words.  
2. In countenance and gesture, in a sour, fierce, angry, discontented look, and dogged carriage.  
3. In deed, and that 

1. By attempt alone, as casting a thing at him to hurt him, as Saul cast his Spear at David.  
2. By effect also in degrees. 

1. Inferior.  
2. More notorious.      
1. Inferior, that hurts, but kills not, as 

1. Oppressing.  
2. Smiting.    
1. Oppressing and grinding his face with hard dealing of any kind.  
2. Smiting, wounding, and maiming him.  
2. More notorious, in taking away life.  

1. Manifestly.  
2. Closely.   
1. Manifestly, 

1. By weapon.  
2. By poison given to him.    
1. By weapon, whether 

1. Suddenly in passion, or  
2. Premeditately, as in lying for him, or challenging him.    
2. Closely, by some device, as David killed Vriah, and so many kill others, by sending them out to war in hope they shall perish there, and never return.  
Hitherto of hurting ones neighbours natural life. Now follow the hurts,  
2. To his spiritual life, and that 

1. In word.  
2. In deed.    
1. In word, in four kinds of ill speeches.  

1. In poisoning him.  
2. Drawing him.  
3. In dissuading him.  
4. In discomforting.   
1. In poisoning him, with heretical and unsound doctrine.  
2. In drawing him to sin, whether  
1. To commit it at first, which is, enticing to ill, or  
2. To continue impenitently in it, which is, to strengthen the hands of the wicked, as a flatterer doth in commending one for that that is naught.  
3. In dissuading a man, from beginning or continuing to do well, by fair or foul words.  
4. In discomforting the tempted, or afflicted, with ill and aggravating specches, and unfound collections, as jobs friends did.  
2. Spiritual hurt in deed.  
1. By molesting and troubling a man, for well doing.  
2. By giving bad example, especially being the first inventor of a sin.  
3. By abusing of Christian liberty, to the grieving of some, or animating of others in evil, this is to be understood, if the thing be left at ones own choice to do, and he be not enjoined to do it.  
Hither of direct breaches of this commandment. The indirect breaches are, 

1. Towards men.  
2. Towards beasts.    
1. Towards men.  

1. Living.  
2. Dead.   
1. Living, by doing such things, as in likelihood may endanger them, as 

1. Keeping cruel and mad beasts.  
2. In building stairs, or other like things dangerously, or styles, etc.    
2. Dead, by barbarous and inhuman usage of the dead corpse.  
2. Towards beasts in two things.  
1. In over-working them, without fit heartening of rest and provender.  
2. In delighting in their worrying one another for sports sake; for a good man is merciful to his beast, therefore it is the part of a bad man to be cruel.  
Hitherto the sixth Commandment concerning our own and neighbour's safety. The seventh follows.   

Thou shalt not commit adultery.  
ANd it takes order for the preservation of the purity and chastity of ourselves and our neighbours.  
The things commanded are 

1. Direct.  
2. Indirect.    
1. Direct, purity or chastity, which is, the right ordering of our whole man, in regard of the faculty of generation, and it is twofold.  

1. Out of matrimony.  
2. In matrimony.   
1. Out of matrimony, in single life, by restraint of ourselves, in regard of that faculty, both inward and outward.  
1. Inward, in holding of the desire itself in compass, that it be not carried after one, that God hath not allowed to take: this is kept in order, 

1. By spiritual means.  
2. By natural means.    
1. By spiritual means, which is twofold.  

1. Earnest praying, if need be, joined with fasting.  
2. Meditating on God's word, both threats and promises, that we may fear him, and delight in him.   
2. By natural means, which are three.  

1. Temperance in diet, for quantity and quality, both of meat and drink.  
2. Diligence, in labouring in a calling.  
3. Shunning the opportunity of time, place, and company, fit to invite to that sin.   
2. Outward, in regard 

1. Of speech, by modesty and purity of speech, putting away mentioning of uncleanness, and all manner of incensive speeches.  
2. In regard of action, both in regard 

1. Of things inducing to the sinful act, by modest, shamefast carriage, free from all such behaviours, as may provoke and incense.  
2. Of the sinful act itself, by possessing one's vessel in holiness and honour, and keeping the body undefiled.      
2. The right ordering of a man's self in matrimony, which in case the forenamed means will not subdue the desire, one is bound in conscience to contract, and therefore some duties concern 

1. The entering into this estate.  
2. The use and enjoyment of this estate.    
1. The duties required, unto the entering into this estate, are two.  
1. A due choice of a yoke-fellow, where some things ate to be respected.  

1. Of necessity.  
2. Of conveniency for the matter.   
1. Of necessity, which are three.  
1. That they be sufficiently distant one from another, in regard 

1. Of blood.  
2. Affinity.    
1. In regard of blood, for the right line upward and downward, abstaining from all generations; no man ever marrying his mother, grandmother, great grand mother, etc. and so downward.  
2. For the collateral line.  
1. Unequal, abstaining from marriage, betwixt all that have the place of parents and children, each in respect of each other, as the uncle from the niece, so the great uncle, etc.  
2. Unequal, abstaining from marriage betwixt brother and sister, and further, conscience so far as I know doth not forbid.  
2. Affinity, where these be the rules,  
1. A man may marry none of those that are so near to his wife in blood, that were she a man, she might not marry them, and so a woman may marry none so near to her husband in blood, that had he been a woman, he might not have married them.  
2. Affinity rests alone betwixt parties themselves, betwixt whom it befalleth, and doth not derive itself to any other person. As I only am near in affinity to my wife's sister, so is not my brother, or father, or son, or uncle.  
2. Duty of necessity, that they be of sufficient strength and age for generation, else it is a weak marriage.  
3. Duty of necessity, that they be both free and uncontracted to any other, else it is a nullity.  
2. Things to be respected, in regard of conveniency for matter.  

1. Of religion, that they serve the same God, and be of the same religion.  
2. Of civil life, that they be   
1. Of proportionable quality for age, not one too old, or young for the other.  
2. That there be a parity of parentage and wealth, somewhat near.  
Thus far of the duty, at the entrance into the state of matrimony, a due choice. Now follows the second duty.  
2. A due proceeding to it, where also some things 

1. Of necessity, must be done.  
2. Of conveniency, must be done.    
1. Of necessity.  
1. They must have consent of parents, if they have parents.  
2. They must take each other with an express covenant and purpose of living together during their life.  
2. Some things are to be respected, in regard of conveniency, that the covenant be 

1. Made by degrees.  
2. Be published.    
1. Be made by degrees.  
1. In espousals, which is a mutual giving of the right of each others bodies, by a serious and solemn promise of marriage.  
2. In wedding, by giving possession of each others bodies, in a promise of living together during life.  
2. That the covenant be published and solemnised, according to the different custom of each country.  
2. The duties that concern the use and enjoyment of this estate.  

1. In regard of the yoake-fellowes.  
2. In regard of all others.   
1. In regard of the yoake-fellowes selves, by communicating themselves, 

1. Willingly, without grudging or show of dislike of each other.  
2. Seasonably.  
3. Sanctifiedly with prayer.  
4. Moderately and sparingly, to assuage desire, not provoke it.    
2. In regard of enjoyment of all others, by a total abstinence from them, even in desire, or any thing that may express desire. So much for things directly commanded.  
2. It commands indirectly, 

1. Shamefastness, a virtuous kind of shaming, to do or see any thing that may but carry an appearance of moving such conceits.  
2. Gravity, and modesty in attire.    
Hitherto the affirmative: The negative follows, showing how this commandment is broken, by omission and commission, and that 

1. Directly.  
2. Indirectly.    
1. Directly.  

1. Inwardly in heart.  
2. Outwardly.   
1. Inwardly in heart, by inordinate lust, and lust is inordinate, 

1. For the measure, when it is a burning, an eager and a vehement desire, bearing down the whole soul, and consuming all other desires.  
2. For the subject, when it wanders towards unallowed persons.    
2. Outwardly, and that 

1. In rotten communication.  
2. In actions that are lewd.    
1. Rotten communication.  

1. By provoking, foul speeches, chiefly songs.  
2. By talking of the lewd deeds of others, or one's self, with delight.  
3. By soliciting, and tempting any body, as Joseph's mistress did him.   
2. In actions that are lewd.  

1. Such as lead and induce to the act.  
2. The act itself.   
1. Such as lead and induce to the act, which is wantonness, 

1. Of the body.  
2. Of attire.    
1. Of the body itself.  

1. For the several parts of it.  
2. For the whole.   
1. For the several parts of it, as 

1. The eye.  
2. The ear.  
3. The foot.  
4. The hand.  
5. The mouth.    
1. The eye and countenance.  

1. By beholding things.  
2. By alluring glances.   
1. Beholding things incensive, as 

1. Lewd pictures and Images.  
2. Filthy stage plays.  
3. The generating of beasts.  
4. Nakedness of others.    
2. By alluring, and promising glances of the eye, in having eyes full of adultery.  
2. The ear, by a willing listening to filthy tales, speeches and songs.  
3. The foot.  

1. Running to places of ill resort, fit for that ill purpose.  
2. In making signs of ill meaning, treading on the toe.   
4. The hand.  
1. In gesturing forth uncleanness.  
2. In touching and toying by any overfamiliar touches, chiefly of the secret parts, for which a woman's hand was to be cut off.  
5. The mouth, in unchaste kissing.  
2. The whole body, 

1. In impure embraces and counterfeiting the act of evil.  
2. Lascivious dancing or revelling, which is an artificial wantonness.    
2. The wantonness of attire, and that 

1. By light and undecent attire that speaketh out wantonness and vanity, as laying open the breast.  
2. By changing attire, in a man's putting on woman's apparel, or contrarily, which God calleth abomination unto him.    
2. The lewd act itself: which is, 

1. In strange and undue abuses of this faculty.  
2. In inordinate abuse of the course of nature.    
1. In strange abuses of this faculty, otherwise then agrees to the natural course.  

1. With ones self by committing the sin of Er and Onan.  
2. With others. 

1. Of the same kind.  
2. Of other kinds, as man or woman with a beast, which is confusion.     
1. Of the same kind, and that 

1. Of a different sex.  
2. Of the same sex, viz. Man with man, or woman with woman.    
2. Inordinate act of abuse of the course of nature is either out of marriage, or in respect of marriage.  
1. Out of marriage, fornication, which is a mixture of two single persons, aggravated 

1. By the manner of committing.  
2. By the person with whom it was committed.    
1. By the manner of committing, if be done 

1. By violence, so its rape.  
2. By charms and spells, so it's worse.    
2. By the person with whom it was committed, if it be too near of kin or affinity, then it's called incest.  
2. Inordinate abuse of the course of nature in respect of marriage, and that 

1. For the own yoke-fellow.  
2. For others besides.    
1. For the own yoke-fellow, and that 

1. For the entering to it.  
2. For the use of it.    
1. For the entering into it.  

1. In regard of choice.  
2. In regard of proceeding.   
1. In regard of choice, if one take 

1. One that is precontracted.  
2. One that is too near a kin.    
2. In regard of proceeding, if one enter it 

1. Without consent of parents.  
2. By a forced covenant, or else feigned, or extorted by fraud.    
2. In regard of the use of it.  

1. By denial of ones self to the yoke-fellow, chiefly in running away in desertion.  
2. By abuse of the marriage bed, and that 

1. Vnsanctifiedly.  
2. Unseasonably.  
3. Immoderately.     
2. Others beside the own yoke-fellow.  

1. In polygamy, which is a covert adultery.  
2. In flat adultery with another, not so much as in conceit a wife or an husband, which is, 

1. Single, when one alone is married, and is the worse, if the woman be married.  
2. Double, when both are married, and both receive aggravations, as fornication did before.     
So much of direct breaches, it is also broken  
2. Indirectly, and that 

1. By occasions of this sin.  
2. By the appearances of evil.    
1. By the occasions of this sin.  

1. To others.  
2. To ones self.   
1. To others.  

1. In costly attire.  
2. In discovering one's self impudently or carelessly.   
2. To ones self.  

1. By idleness and neglecting one's calling.  
2. By intemperance in food. 

1. For quality, which is luxuriousness.  
2. For quantity, which is gluttony and drunkenness.  
3. By unseasonableness of meeting, 

1. In respect of place, solitary.  
2. In respect of time, in the night.  
3. In respect of person, one that one desireth or hath sinned with, or is likely to tempt or yield.       
2. Indirectly by the appearances of evil, 

1. In garish attire.  
2. In light carriage.  
3. In company keeping with suspected persons.    
Hitherto of the seventh Commandment: the eighth followeth.   

Thou shalt not steal.  
ANd it takes order for the right carriage of ourselves, in regard of riches or goods of this world.  
The things herein are, 

1. Inward.  
2. Outward.    
1. Inward, a well ordering of the inward man towards these outward goods in regard of 

1. The judgement, by esteeming meanly of riches, in contemning it, or counting it dung or dross in comparison of heaven, and of little value simply, because it can do no good, but in this base and worthless life.  
2. In regard of the thoughts, that they be but sparingly bestowed in thinking of worldly business, even no more than the necessity of our calling induceth.  
3. In regard of the affections, which are chiefly six. 

1. Love,  
2. Desire,  
3. Trust,  
4. joy,  
5. Fear,  
6. Grief; that must not be at all, or scarce any whit at all exercised about the goods of this life, for S. john saith, Love not the world, and be contented with that you have; and trust not in riches; and let the rich man not rejoice in his riches; and care not for to morrow, and let us use the world as though we used it not.      
2. The outward things commanded, are 

1. In regard of our own estate or goods.  
2. In regard of the estates and goods of others.    
1. In regard of our own estate or goods.  

1. By a due care of maintaining our estate.  
2. Of enjoying and using the same.   
1. By a due care of maintaining our estate: and that is, 

1. By due getting.  
2. By due keeping.    
1. By due getting, to which end 

1. We must have a lawful calling, something to employ ourselves in for our own advantage by the common good.  
2. We must use it lawfully, viz. 

1. To the right end, the interesting of ourselves into God's blessings according to his will.  
2. In a right manner, with practice of three virtues. 

1. Diligence.  
2. Prudence.  
3. Cheerfulness.        
2. By due keeping, which is thrift.  
1. Diligence, is a virtue whereby men do duly apply themselves to the works of their particular callings: it hath two parts.  

1. Painfulness and laboriousness, whereby a man doth earnestly perform the works of his calling whilst he is at them, setting his head and hand and all to work therein to some purpose.  
2. Constancy, whereby a man continues close at them, till there be a just cause of intermission offered.   
The just causes of intermitting our callings are, 

1. Spiritual.  
2. Natural.    
1. Spiritual, 

1. For the sanctifying of the Sabbath day.  
2. For performing religious duties on the week day, either 

1. Private.  
2. Public.      
1. Private, as 

1. Prayer.  
2. Meditation of God's word.    
1. Prayer.  

1. Alone.  
2. With the family.   
2. Public, the hearing of the word of God preached, unless some extraordinary or special occasion of our calling hinder.  
2. Natural causes of intermitting our calling, and these are 

1. Necessary.  
2. Indifferent.    
1. Necessary, respecting 

1. Others.  
2. Ourselves.    
1. Others, to do service, 

1. In the works of an higher calling, as in public meetings, etc.  
2. In the works of mercy, visiting the afflicted.  
3. In works of courtesy, visiting of friends and feasting, etc. so that it be moderate, not hurting one's estate, and with choice of fit times.    
2. Respecting ourselves.  

1. In sickness, when God doth force us to cease from them.  
2. In health. 

1. For feeding ourselves.  
2. For refreshing our bodies with fit sleep.     
2. Natural causes indifferent for sports and pastimes: and that we may lawfully use pastimes or sports, we must,  
1. Aim at the right ends, which are 

1. Principal, God's glory, by fitting ourselves the better to serve him in our callings.  
2. Inferior, which are 

1. Refreshing of the mind in dulness.  
2. Exercising of the body for health.      
2. That we may lawfully use sports, we must observe the right rules for attaining of these ends, for 

1. Our affections to sports, that we love them not, that is, suffer not our hearts to be so set upon them, that we cannot quietly want them; because we have brought ourselves in subjection to them.  
2. The sports themselves, concerning 

1. The matter of them.  
2. The manner of using them.      
1. Concerning the matter of them, three rules must be followed in choice of sport.  
Rule 1.  
1. That the thing used for sport, be a thing lawful and indifferent.  
1. In regard of itself and its own nature, as not being forbidden by God.  
2. In regard of other considerations, taken 

1. From the Magistrate.  
2. From ourselves.  
3. From our brethren.    
1. From the Magistrate, that it be not by his laws prohibited.  
2. From ourselves, that it be not 

1. Ouer-costly.  
2. Ouer-dangerous.    
1. Ouer-costly for our estates, as taking up more expense than we can usually allow, 

1. For God's worship to maintain it.  
2. For works of mercy to the poor.  
3. For works of mercy to our brethren.    
2. Ouer-dangerous to our bodies, as hazarding life or limb in the following of it, as some sports do.  
3. From our brethren, in that it doth not trespass and damage them.  
Rule 2. for choice of sports.  
2. That the thing used to sport be someway beneficial in itself, not barely serving to content the fancy, else it's worse than an idle word, and so a sin.  
Rule 3. for choice of sports.  
3. That it be a matter so mean and low, as may be abased to so mean an use as sporting, for serious and weighty things must be handled seriously.  
2. The manner of using sports, in regard of the principal circumstances.  
1. Time.  
1. Not beginning before the use of body or mind do require them.  
2. Continuing, and that must be but a little time, even less than usually is spent upon duties of religion.  
2. Circumstance is company, with whom we join in them, that they be at least civilly and morally honest men, not notorious and scandalous sinners.  
3. Circumstance is of place, that it be 

1. Somewhat retired, not over-publique, for fear of offence and inconveniences.  
2. Of honest note, not infamous.    
4. Circumstance is price, that we play for nothing, seeing sports are not appointed by God to transfer the right of goods from one to another, but acts of our calling, and because this is the procurer of most abuses committed in sporting through the setting of a greater edge upon a man's desires to them then they should have to things sportful, or if we will needs play for something, the sum must needs be of such a nature, 

1. As the players both of them can well spare without any apparent detriment to their estates.  
2. As for the quantity of it, is not fit to stir up covetous passions.  
3. As in other cases a man of discretion would make none account, nor be no whit at all moved with the gaining or losing of it.    
Hitherto diligence in our callings: the next virtue to be practised in our callings is prudence or discretion.  
2. Prudence is a virtue of ordering our affairs in such a manner, as we may attain good and prosperous success therein, or if we be crossed, it befall not through any default of our own.  
The rules of wisdom tend to two heads.  

1. To meet with losses.  
2. To make our business thrive.   
1. To meet with losses and indammagements.  

1. By preventing them.  
2. By mitigating them.   
1. By preventing them so far as may be.  
1. By taking good security of those with whom we deal: Take a pledge of his hand, for a stranger, saith Solomon.  
2. By secrecy: Keep thyself secret for the wife of thy bosom, saith the Prophet.  
3. By a good boldness, to deny unfit requests, chiefly of those that enter into bonds, or be sureties for them, unless it be 

1. For honest men, and sufficient to our knowledge.  
2. For our friends and familiars.  
3. For such sums as we can well pay ourselves, without feeling a great burden to our estates.  
4. By dealing plainly and squarely with all men, lest it fall out that crafty snares take his foot that laid them.    
Hitherto of preventing losses, now follows  
2. By mitigating losses, and making them as easy as may be, which cannot be totally prevented, as by revealing ones debts, etc. to his friends, and craving their help, afore it be too late, as Solomon adviseth in case of suretyship.  
2. Rule of wisdom is to make one's business thrive and prove gainful, for which end some general rules are given in Scripture.  
1. Observe and take fit times and seasons, that nature or other occasions offer, as the Ant that laboureth in Summer, for that is a season for all things, as in youth and health to get for age and sickness, etc.  
2. To know our estate, and keep all our affairs, bargains, etc. within the compass of it, as Solomon bids, Know the face of thy flock, Pro. 27.23.  
3. To do things chiefly of importance in ones estate, with deliberation and counsel, for in the multitude of counsellors is peace.  
4. To fear the worst as well as hope the best, for suspecting what ill may come, and not only what must needs come.  
5. To put all things to such use, as much as may be, that a man may live of his own and not be ever buying, as Solomon adviseth, Pro. 27. last.  
3. Duty. Hitherto of wisdom in our callings; cheerfulness follows, and it is a virtue whereby a man goes forward in the works of his calling with an undiscouraged heart, even though crosses come, out of the consideration of God's good providence in all things, and a dependence upon his truth to cause all work for the best. And so much for that part of maintaining one's estate which consists in getting. That follows that consists in keeping, and here comes to be practised the virtue of thrift.  
Thrift is the virtue of observing due measure in expenses, and it is done by two things.  

1. By cutting off unfit expenses.  
2. By moderating needful expenses.   
1. By cutting off unfit expenses, which are of two sorts.  
1. Unlawful, such as when the matter whereupon they are bestowed is repugnant to Gods will, as maintaining of Harlots, Bawds, etc. and an hundred such like.  
2. Needless, such as come not within the limits of a man's vocation, and wherein he follows not God (spending because he sees God would have him spend) but his own lusts, spending because for some carnal end he hath a will to spend, whereof the most usual are these.  

1. By vain journeys from place to place.  
2. By vain feastings, and merry meetings.  
3. By vain suits in law to undo another, or seek revenge of him.  
4. By vain gifts to one's greater, in hope of aspiring.  
5. By vain undertaking in ostentation to pay for all when he comes in company, etc.   
2. By moderating needful and virtuous expenses, in meat, drink, apparel, building, household stuff, sports and the like to these, framing them  
1. To the natural use appointed of God.  
2. To a man's own means, gettings, and revenues, for if more come out then in, there will be emptiness at last.  
3. To a man's own estate and place, in regard of government, and authority, and rank where he dwells: a gentleman must not affect to be like a Lord, a Lord like a King, in building and such like.  
Hitherto of maintaining one's estate:  
2. Now secondly of enjoying and using the same by applying ourselves to reap those benefits from them whereto naturally they serve, and which God would have us to reap by the practice of the virtue of liberality or bounty, or in a great estate munificence, both in respect, 

1. Of ourselves, by taking a comfortable portion for our persons and families, in meat, drink, cloth, etc. according as God shall bless us.  
2. To others, and that both 

1. Public.  
2. Private.      
1. Public, in being at charges for the common benefit in building, bridges, highways, free-schooles, colleges, almshouses, hospitals, etc. which is right munificence and a being rich in good works.  
2. Private, and particular.  

1. In mercy.  
2. In kindness.   
1. In mercy to the distressed.  

1. By lending freely to them that need.  
2. By giving to them that want.   
2. In kindness to neighbours and friends, and all men in the practice of the virtue of hospitality (by a loving and moderate entertainment of honest men that shall have occasion to come unto us) and other like courtesies, only know that mercy must take the upper hand of these courtesies, for Christ saith, call not thy rich friends to dinner, but the poor, meaning call the poor rather.  
Hitherto of the duties required in regard of our own estate. That follows secondly which concerneth▪  
2. The estate and goods of other men, called particular justice, which is the virtue of giving to every man his own, of which we must consider, 

1. The general rules.  
2. The diverse kinds.    
1. The general rules, which in Scripture are two.  

1. Do to every man, at ye would they should do to you.  
2. Serve each other in love, not looking altogether to serve yourselves.   
2. The diverse kinds: justice is 

1. Of words, called truth, 

1. In assertions, denying or affirming as the thing is.  
2. Promises, faithfully resolving and endeavouring to the utmost of our power to keep them.    
2. justice is of dealings and affairs consisting of many words and actions, and this is 

1. Commutative.  
2. Distributive.      
1. Commutative, that concerneth affairs that pass betwixt man and man in regard of the goods of this world: Inioyning us 

1. For parting with that that it in our hands to others.  
2. For taking from others.    
1. For parting with that that is in our hand to others.  
1. To make them satisfaction for all trespasses wittingly or unwittingly done to them in their goods, by ourselves or beasts, etc.  
2. To make restitution to them of whatsoever we have unlawfully gotten into our hands, or if the right owner be unknown or gone, we must restore it to God for the maintenance of his worship.  
2. We are enjoined for taking any thing into our own hands of others. Of which consider, 

1. The general rule.  
2. The most eminent and usual kinds.    
1. The general rule, which is this, Let no man take any thing but that, nor any more but that, to which he hath sure and plain right and title.  
Right is a respect depending betwixt some persons, and some good, out of some due consideration, in reason, whereby the possessing of that wealth becomes lawful for those persons. Right is of two sorts.  

1. Divine.  
2. Humane.   
1. Divine, arising from some special institution of God in his word, as that of the Ministers of the law to tithes, and so now of the Ministers of the Gospel too, which succeeding in the work of attending God's worship, cannot but succeed them in the reward of taking God's portion, that is, the tenth, which he hath challenged as his own, of all men increase.  
2. Humane, arising from the common institution of God, founded upon some special things considerable in men, and this is also double.  

1. Natural.  
2. Civil.   
1. Natural, that is grounded upon the light of nature going alone, and that in things of two sorts.  

1. Such as have no known and certain owner.  
2. Such as have a certain and known owner.   
1. Such as have no certain and known owner, as 

1. Public things, the right whereto must be taken from transaction of public persons.  
2. Common things, as wildfowl, and which are his that by honest labour without trespassing the laws or one's neighbours, shall get them.  
3. Lost things, which are his that finds them, unless the owner shall be known, or the laws dispose otherwise.    
2. Such as have a certain and known owner, and in these right ariseth either 

1. From the person that departeth with goods.  
2. From both parties jointly.    
1. From the person that departeth with goods only and alone, and that is either  
1. By free will, I say, will free from error, deceit, compulsion or force, open or secret, composition or conditioning, secret or open, and that that is so passed is gift.  
2. By injury offered by him to the person, goods, name, etc. of the other, according to the quantity or quality of the wrong for matter or circumstance, and this is satisfaction.  
2. From both parties jointly, viz. him that parteth with goods, and him that receiveth the same too, and that is either 

1. Some special obligation passing betwixt them, of nearness of blood, or duty, or the like, whereupon are grounded inheritances, and the descent of lands and goods, and diverse payments and dues to princes and officers.  
2. Some exchange of one beneficial thing for another of proportionable value, I say beneficial in itself, and in it own nature, as 

1. Service.  
2. Stuffe.      
1. Service, for Stuffe, and service.  
2. Stuffe, for service and stuff, according to that speech, do ut des, do ut facias, facio ut des, facio ut facias. And here is the ground of lawful contracts and bargains, a lawful bargain being nothing else, but the expressing of an agreement upon such an exchange.  
2. Civil, humane right, arising from the laws of each kingdom, state and society, (which do so far forth, and no further warrant conscience, and give right before God, as they are built upon the forementioned, either natural or divine rights) which are referrable to two heads.  

1. Rewards, privileges, fees, etc.  
2. Penalties, mulcts, punishments.   
Hitherto the general rule of commutative justice, now follows  
2. The most eminent and usual kinds, which are five pair.  

1. Pair.  
1. Buying.  
2. Selling.   

2. Pair.  
1. Setting or letting.  
2. Taking.   

3. Pair.  
1. Borrowing.  
2. Lending.   

4. Pair.  
1. Hiring.  
2. Working for hire.   

5. Pair.  
Partnership.  
In buying and selling, 

1. The buyer is bound.  
2. The seller.     
1. The buyer is bound to some things.  
1. In regard of the thing bought, that he buy alone, that that is free for him to buy: no man else being interessed into it by any precedent cheapening or bargain.  
2. In regard of the manner of the buying.  
1. For reckonings, that he make strait and true.  
2. For price, that he give as much as the thing is worth, in his own esteem.  
3. For payment, that he make it with currant money, and in the appointed time.  
4. For measure, that he satisfy himself with the due measure, and seek no tricks, for procuring an ouer-plus.  
2. The seller is bound to some things respecting  
1. The thing sold, that it be saleable for substance and quality, the same that he would have it taken for, not worse.  
2. The manner of selling.  
1. For reckoning, that he make it just and square.  
2. For price, that he take no more than the worth of a thing, that is, so much as it is usually sold for, and as may make him a sufficient gainer in his calling, even so much as he would give, all things considered, if he were to buy.  
3. For the measure and weight, that he use true ones truly.  
3. The seller is bound to some things, respecting the person to whom he selleth, that he satisfy himself with customs duly gotten, not by tricks and devices drawing in any one.  
In setting, letting, and taking, the duties 

1. Of the setter.  
2. Of the taker.    
1. Of the setter or Landlord (for the chief setting is of land, though there be a setting also of other things.)  
1. That he set things at a reasonable rate, even as himself would give, and as the taker may be a gainer.  
2. That he set things good and sufficient for the use whereto they be set, not secretly faulty, as houses or land, in whom some other hath some title, or the like.  
3. That he afford to the taker, a quiet use, fruition, and enjoyment of the things set, according to the conditions agreed upon, without any oppressing him with other services.  
4. That in case of Lands and houses and the like, he renew the lease of his Tenant, (or his estate, as it falls our) upon reasonable terms, rather than set it to any other, supposing the Tenant to have been a careful and faithful Tenant.  
2. The taker must 

1. Take that is free from others.  
2. Keep that he taketh without spoil, or waste, or havoc, and use it well whatsoever it be, horse or other thing.  
3. Pay his rent or hire in due time.  
4. He must redeliver it to him that set it, according to conditions, safely kept and preserved.    
In borrowing and lending, the duties 

1. Of the borrower.  
2. Of the lender.    
1. Of the borrower are, 

1. To borrow but for his need and use, when he cannot make any other shift, not otherwise, for why should he make himself a slave?  
2. But resolve, and care to repay in due season.  
3. Must use the thing borrowed so well, supposing it to be a thing to be repaid in the same individual thing, as if it were his own.    
2. The lender's duties are 

1. To lend freely to the poor (that are honest, and conscionable of repayment) so much as they can spare.  
2. To lend, but for a moderate gain, (in case they lend to a sufficient man, that shall employ it to his gain) at most, but for so much as that sum of money laid out in the purchase of Land or an house, would yield (or if any more, very little, in consideration of the greater casualties of money, than an house) with the like ease. and freedom from all travel and expense.  
3. To use moderation, in the taking of mortgages and forfeitures.  
4. To be as much as may be, without too much detriment, forbearant in suits of Law.    
In partnership, the duties of partners are 

1. To make indifferent and equal conditions of their partnership.  
2. To use due care and diligence in the things that are betwixt them, as their own proper goods.  
3. To purloin, and divert nothing from the common stock without agreement, but to give up an even reckoning, and make a just division, according to their covenants.    
So much for commutative justice. Now  
2. Of distributive justice, so far as concerns the just decision of controversies about meum and tuum, and the just satisfaction of damages and wrongs in ones goods, in matters 

1. Civil.  
2. Ecclesiastical.    
1. Civil, so far as concerns 

1. Private persons.  
2. Public persons.    
1. Private persons, that have causes in courts of justice.  
1. That they commence not causeless suits, grounded on spite, or quiddities of law.  
2. That they use no dishonest shifts nor delays, to weary out an adversary, and by name not bribery.  
2. Which concern public persons.  
1. All, in regard of public lands, etc. committed to them, that they employ them faithfully to the public good.  
2. Those that have to do in sentencing causes.  

1. That they content themselves with lawful and moderate fees.  
2. That they further the right, each to his utmost knowledge and power.   
2. In matters ecclesiastical.  
1. By bestowing of holy goods on holy things and persons.  
2. By a free bringing in of fit men to the ministry, and the places of charge, which we call benefices, for if the judge must take no gift, I pray you may the Patron? Will it not also blind his eyes?  
So much for the affirmative part of this commandment. The negative follows, which is broken two ways, 

1. By omission of any of the things commanded.  
2. By doing things contrary thereto, and that 

1. Inwardly.  
2. Outwardly.      
1. Inwardly, in the disorder of the inward man about wealth, viz. 

1. In the judgement, in high esteeming of riches, which is, laying up treasure on earth.  
2. In the thoughts, in minding earthly things, bestowing many, yea the most of our thoughts upon them, leaving none, or the fewer number, for things celestial.  
3. The affections to wealth. 

1. Simply.  
2. Respectively.      
1. Simply, and in itself: love, when a man loves the world for the love of money, is the root of all evil.  
2. Respectively.  

1. To our having them.  
2. To our wanting them.   
1. To our having them.  

1. Already.  
2. Hereafter.   
1. Already.  
1. Of confidence, when we trust in riches, i. promise ourselves to live happily, or to scape misery for them.  
2. Of joy, when we are very glad, of having gotten much.  
2. Hereafter, desire, when we covet wealth inordinately, 

1. For degree of desiring, in suffering the desire to be earnest.  
2. For quantity of the things desired, when we desire more then enough for necessary uses.  
3. For the end of desiring, when we wish them, either only to look upon, or to set up ourselves.    
2. Respective, wanting them 

1. For the present, in carnal sorrow, whereby we overgrieve crosses and losses.  
2. For the time to come, in carking and caring, which is a mixture of grief and fear for wants doubted of that they will come.    
2. By doing things outwardly contrary thereto.  

1. In regard of our own estate.  
2. In regard of others.   
1. In regard of our own estate or goods, concerning 

1. The maintaining of our estates.  
2. The using of them.    
1. In regard of maintaining our estates.  

1. By getting.  
2. By keeping.   
1. By getting, where are two main sins.  

1. Living without a calling, as vagrants, and most Gentlemen and Usurers.  
2. Abusing a calling.   
1. For the matter of it, when it is either sinful or useless, as the Bearward, the keepers of cockpits, dicing houses, etc.  
2. For the end of following it, when one labours to be rich, propounding a false end to himself in his labours.  
3. For the manner of prosecuting it.  

1. In excess.  
2. In defect.   
1. In excess.  
1. By toilsomeness, that is, to eager setting to the works of one's calling, that one hath no time for comfortable refreshing, or exercises of piety.  

1. For himself.  
2. For his people and family.   
2. By craft and worldly wisdom, when a man is so attentive to his gain, that he neglects justice and honesty, at least the things of a better life.  
3. By too much jollity and liveliness, when a man hath no life, but for his worldly business, because he sees prosperity coming.  
2. In defect, by three vices.  

1. Idleness.  
2. Folly.  
3. Dullness and lumpishness.   
1. Idleness is the sin of slackness in doing the works of his calling, and hath two parts. 

1. A careless doing of them, whilst we tarry at them, working as the Prophet saith, till one be cold.  
2. A causeless departing from one's business, and bestowing the time in things unprofitable, that are so 

1. Simply.  
2. Accidentally.      
1. Simply: as 

1. Vain twattle, and talk of the lips.  
2. Vain books and Pamphlets.  
3. Vain thoughts and conceits.    
2. Accidentally.  

1. In regard of their quantity.  
2. In regard of their impertinency.   
1. In regard of their quantity, because they be used too much, as 

1. Sports, which is sportfulness.  
2. Sleep, which is, sluggishness.    
2. In regard of impertinency, in that they concern not one's self, as being a busy body in others matters.  
2. Vice, folly is the vice of doing things in such an untowardly manner, as that one hinders himself, and brings crosses upon himself, and that four ways.  

1. By rashness.  
2. Heedlessness.  
3. Too much openness.  
4. Credulity.   
1. By rashness, venturing upon things hastily, and of ones own head.  
2. By heedlessness, in casting off the consideration 

1. Of a man's own estate, how far it can reach, or cannot reach.  
2. Of the perils and dangers that may come, in all dealings.  
3. Of the fit seasons, of doing and getting things.    
3. By too too much openness and blabbing.  
4. By credulity and too much believing, where the main fault is, suretyship and careless lending.  
3. Vice, dulness in following one's calling, which is a vice of being heavy, and troubled in one's calling, and unwilling to follow it, in regard of discouragement by crosses, and wanting of success.  
Hitherto of the faults in getting: now for keeping it, and likewise of using, for they are near of a nature, and coincident, the same vices crossing the two virtues of thrift and liberality, viz. 

1. In defect.  
2. In excess.    
1. In defect, niggardise, which is a sparing more than is fit, both  
1. From ones self and family, when he cannot afford himself and them fit food and attire for his place and means.  
2. From others.  
1. By churlishness, against kindness and hospitality, when one refuseth to give fit entertainment, and perform fit courtesies.  
2. Hard heartedness, when one refuseth to relieve the necessities of the poor, and to do other works of mercy according to his place.  
2. In excess, which is twofold.  

1. Wastefulness, in letting those, as bread, drink meat, etc. go carelessly to loss.  
2. Prodigality in expenses. 

1. Sinful, as riot, gaming.  
2. Superfluous.     
1. Exceeding one's place, when he strives to be as high as any of his rank, yea, as some of an higher rank.  
2. Ones means, in that his expense procures 

1. Indebtednesse, that he goes into the books and bonds, more than he can well pay.  
2. Bareness, in that nothing remains 

1. For himself.  
2. For works of mercy.      
1. For himself, 

1. To bestow on his children.  
2. To bear out sickness or crosses.    
2. Bareness, for works of mercy, such as his estate well husbanded would afford.  
So much of the sins against one's own estate: those follow, that are committed against the estates  
2. Of others, our neighbours, by the practice of unjustice: unjustice is the sin of desiring and taking that that is another man's, or of hindering another man from that that is his own. Unjustice is practised 

1. Palpably.  
2. Colourably.    
1. Palpably and plainly, when there is no colour of any cause alleged, why a man should have that that is another's, yet he will have it without any, so much as a seeming right, and that 

1. By taking.  
2. Keeping.    
1. By taking, 

1. In ones own person.  
2. In his beast.    
1. In ones own person.  
1. By fraud and cozenage, whereof the devil and men have invented a thousand tricks.  
2. By force and violence, carrying away our neighbours good, clean against his good liking, as in robberies and thefts of all kinds.  
2. In his beast, by wilful trespassing ones neighbour, in causing one's horse or ox to feed of his grass or corn, unless in case of necessity, to relieve a tired beast by the way, or such like endamagement witting or unwitting.  
2. Injustice is practised by keeping or detaining things that our neighbour hath right unto, as 

1. Things stolen by another, where the receiver is truly accounted worse than the thief.  
2. Things lost, when the owner is known or might be known, if one would use any fit means to find him out.  
3. Legacies, or any other thing committed to one's trust, to bestow upon another.  
4. Ill gotten goods or lands, that one's self or predecessors have sinfully come by.  
5. Due satisfaction of damages and trespasses, wherein one hath wronged his neighbour.    
2. Unjustice is practised colourably, when the unjustice is hidden over with some show of right, whereof 

1. Generally.  
2. Particularly.    
1. Generally, the main points are, 

1. Falshood.  
2. Rigour.    
1. Falshood.  

1. In words, by lying in all kind of dealing, to bring one gains.  
2. In deeds, when they be not agreeable to one's promises and undertake.   
2. The second general rigour or extremity, when a man will take all that he can make any shift, by any quirk or quiddity of law, in extremity to get or to keep, for extreme right is extreme wrong.  
2. Particularly. The special points are 

1. In dealings less eminent.  
2. In dealings more eminent.    
1. In dealings less eminent, or the ordinary passages of business, betwixt private men in bargaining, whereof there are five most remarkable kinds, viz. 

1. 

Buying.  
Selling.    
2. 

Setting and Letting.  
Taking.    
3. 

Borrowing.  
Lending.    
4. 

Hiering.  
Working for hire.    
5. Partnership.    
2. In dealings more eminent and public.  

1. Civil.  
2. Ecclesiastical.   
1. Civil.  

1. By private men.  
2. By public persons.   
1. By private men, 

1. Betwixt buyers and sellers.  
2. Betwixt setters and letters.    
2. Public persons.  
1. Betwixt buyers and sellers, the faults are 

1. Of the buyer.  
2. Of the seller.    
1. Of the buyer.  

1. In regard of the thing that he doth buy.  
2. In regard of the manner of buying.   
1. In regard of the thing that he doth buy.  
1. For quantity, engrossing, when he buys up the store that God sends, and forceth a scarcity, to enrich himself.  
2. For the interest some other hath unto it, when he buys it out of another man's hands.  
2. The manner of buying.  

1. In regard of price.  
2. In regard of reckoning.  
3. In regard of payment.  
4. In regard of weighing.   
1. In regard of price, when because of the simplicity or necessity of the seller, he gets it for less than he knows it to be worth, that is, than other who knew it, and had not such need, but yet were willing to sell, would usually sell the same.  
2. In regard of reckoning, when he misreckons the seller, because of his simplicity or forgetfulness.  
3. In regard of payment, when he pays him false coin, or out of the appointed season agreed upon betwixt them.  
4. In regard of weighing or measuring, when by some devices he gets more than his due.  
2. The faults in regard of the seller, are 

1. For the matter.  
2. For the manner.  
3. For the person.    
1. For the matter sold, if it be insufficient and unsaleable, as stuff that is not the same for matter and goodness, which it is made to appear, or land that is entangled by some former bargain.  
2. For the manner of selling.  
1. In regard of weights and measures, when they be not the same for heft, content, and extent, that law doth appoint, and usually men in dealing do expect.  
2. In regard of the manner of using weights and measures, when a man makes show to give weight and measure, but by jogging and other tricks doth cut the matter shorter, as in measuring three quarters of an Ell for a yard, which lacks about a nail of a yard in measure.  
3. In regard of the price, when the seller abuseth the buyers necessity or simplicity, to sell a thing dearer than he knows it to be worth.  
4. In regard of reckonings, when the seller over-reckoneth the buyer, because of his carelessness, forgetfulness, or ignorance.  
3. The seller is in fault, in regard of the person with whom he dealeth, when he labours by odd tricks to get away another man's customer, as by selling for a while better cheap than he can afford, that after he may fetch it out again, when he hath gotten the customer to credit him.  
2. Faults betwixt them that set and let things, and them that take, the faults are 

1. Of the setter.  
2. Of the taker.    
1. Of the setter, whether he set or let 

1. Lands.  
2. Other things.    
1. Lands and tenements, and that 

1. By depopulating of towns and villages.  
2. By thrusting out tenants causelessly in anger.  
3. By grinding his tenants.    
1. By racking rents to excessive prices.  
2. By letting upon hard conditions.  
3. By misconstruing conditions, specially to deprive him of his bargain.  
4. By exacting hard services above the conditions, as that a poor labourer must work with him all harvest for a penny or two pence a day less than other men would give.  
2. In regard of other things, which are of other natures, as horses, apparel, and the like, and that 

1. By setting such things, as are known to be naught and unsufficient for his use that hireth the same.  
2. By taking too hard a rate for them, because of the takers need.  
3. By turning the loss, (if any come by God's hand, not the takers abusing the thing let) upon the taker, by any tricks, for the thing hired is lost to the hirer, if it miscarry without the fault of the taker.    
2. The faults of the taker are 

1. Taking lands or houses over another man's head, or any other thing out of another man's hand, that is, when he is about to take it, and hath will and means, then by offering more than he is in price for, or by preventing the tenant with offering before him, to get it from him.  
2. Neglecting to pay the rent, or hire of a thing in due time and quantity.  
3. Making waste in land by cutting the woods, or letting it go out of heart, or the like.  
4. Suffering houses and tenements to go out of repair.  
5. Abusing other things hired, as horses by over-riding them, and not affording them such provender, and hay or grass as is sufficient, and as wontedly men do give to their own horses.    
3. Betwixt the borrower and lender, there are sins 

1. Of the borrower.  
2. Of the lender.    
1. Of the borrower.  
1. If he run in debt carelessly, or through greediness, he that is bold to borrow, dealeth foolishly and unjustly too.  
2. If he be careless to pay in due time, putting the lender to seek and sue for his own.  
3. If he break and play the bankrupt, only to beguile men, and compound for less than the sums which he doth owe.  
4. If he abuse the thing lent, it being such a thing as may be abused, as an horse, etc.  
5. If he wind others into danger, by drawing them to be sureties for him, and then leaving them in the lurch.  
2. The lender sinneth, 

1. If he rigorously exact debts of poor men, and such as God's hand by losses and crosses hath brought low.  
2. If he transgress in pledges, and in mortgages. 

1. By taking a pledge of the poor, job. 24.9.  
2. By taking of any man's things of present necessary use for living.  
3. By taking forfeitures with rigour.  
4. By abusing and making worse the things pawned.      
4. Betwixt those that hire, and those that work for wages, there are sins, 

1. In the hirer.  
2. In the hired.    
1. In the hirer.  

1. If he pay nothing at all.  
2. Too little, that the hired cannot live of it.  
3. If he pay grumblingly and unwillingly.  
4. Unseasonably, and with many delays.   
2. The hireds' sins, 

1. If he loiter and work by the halves.  
2. If he bungle or do his work unskilfully.  
3. If he purloigne any of the stuff, or matter whereon he is to work.    
5. Partners sin, 

1. If the one put the other to hard conditions.  
2. If they misreckon at parting.  
3. If afore the parting, either pervert any of the common goods to his particular use, without privity and consent of the rest.  
4. If either be slack and negligent in their endeavours for the common profit.    
Hitherto of colourable unjustice in dealings, less eminent against commutative justice: Now of that unjustice, which is in more eminent dealings against distributive justice in things 

1. Civil.  
2. Ecclesiastical.    
1. Civil.  

1. Of private men.  
2. Of public persons.   
1. Of private men, in abusing of law and the courts of justice.  

1. On the Plaintiffs part.  
2. On the defendant.   
1. On the Plaintiffs part, 

1. If he commence wrongful suits, to vex another, out of hope to bear it out by money and friends.  
2. If he use bribing, and like tricks to bear out his cause whatsoever.    
2. On the defendant, if he do 

1. Stand in a wrongful cause, by friends, or tricks of law and delays.  
2. If he use bribing and shifting devices.    
2. Public persons.  

1. Generally.  
2. Particularly.   
1. Generally, by abusing of public lands and moneys to their own or friends private advantage, against the true meaning of them that gave such lands or moneys.  
2. Particularly, in cases of administering justice betwixt party and party.  

1. By extortion, in exacting over-abundant fees.  
2. By bribery, in taking gifts.  
3. By perverting justice: either 

1. In hindering a right sentence.  
2. In furthering a wrong sentence.     
2. Against distributive justice, in things ecclesiastical.  

1. By sacrilege.  
2. Simony.   
1. By sacrilege, turning to common uses goods sacred, either 

1. By man's donation.  
2. By God's special institution.    
2. Simony, in taking money for presenting any to benefices, specially unfit men, or in buying advowsons.  
Hitherto of the eighth commandment concerning goods: the ninth followeth.   

Thou shalt not bear false witness against thy neighbour.  
THe scope of which is to save harmless that most precious jewel of a good name.  
A good name is a fruit of goodness, whereby a mans own heart & the hearts of others do truly entertain a good opinion of him, as of a good man.  
The duties commanded in this commandment, are of two sorts.  
1. Concerning ourselves, and they are 

1. Inward.  
2. Outward. 

1. In word.  
2. In deed.      
2. Concerning our neighbours.  
The duty of every man concerning his own good name inwardly respects 

1. His opinion of himself.  
2. Other men's opinion of him.    
1. His opinion of himself and of his own actions is twofold.  
1. Lowliness or sober-mindednesse, a being little in his own eyes, and esteeming meanly of himself, accounting others better than himself, wherein to err is a commendable error, & this lowliness is the most graceful ornament of virtues and commendable sufficiencies.  
2. A true censuring and sentencing of our own actions, whether they be  
1. Good, in accounting them so, and taking comfort in them, as Paul did in his upright walking in the ministry of the Gospel, and could profess as much when time served.  
2. Or bad, in esteeming them bad, and judging ourselves, and humbling ourselves for them as David said, I have done exceeding foolishly, after numbering of the people: so, I was a very beast, when he had fretted against the prosperity of the wicked.  
2. A man's good name inwardly respects other men's opinion of him, which is double.  
1. A desire to approve one's self to every man's conscience before God, and to behave one's self, that all men may have just cause to have him in good reputation.  
2. A right bearing other men's censures, whether they be 

1. Good.  
2. Bad.    
1. Good, whether 

1. True, by returning the praise to God, not taking it to ourselves, as Daniel and joseph did: we may take comfort, but the honour must be Gods.  
2. False, to reject them with grief, as Paul did their fond conceits that thought he had been jupiter.    
2. Bad, and that 

1. True.  
2. False.    
1. True, to be humbled thereby, yet without dejectedness, knowing that there is a means left to recover all again.  
2. False, either 

1. For well doing, to rejoice in it, or  
2. For nothing, either 

1. To despise it, as Christ did the shame.  
2. To make use of it for our humbling in other particulars, as David of Shimeys railing.      
So much of the inward duties whereby we should preserve our own good name. The outward follow, and first in words.  

1. By restraint of speech.  
2. By use of speech.   
1. By restraint of speech, called silence, or taciturnity, to be practised 

1. Upon occasion of two things.  
2. In matters chiefly of two kinds.    
1. Upon occasion of two things.  

1. The presence.  
2. The passions.   
1. The presence, either 

1. Of our betters and superiors in high degree.  
2. Of our captious enemies.  
3. Of wicked men and scorners.    
2. The passions that stir 

1. In our own hearts.  
2. In them to whom we should otherwise speak.    
2. Restraint of speech, in matters chiefly of two kinds.  

1. That exceed our place or capacity.  
2. That would be hurtful to our neighbours or ourselves.   
Hitherto of restraint of speech: now follows  
2. Use of speech, both 

1. In general.  
2. Special.    
1. In general whatsoever we speak of, 

1. For matter of words or the thing spoken of, that it be such as we have to do withal, and appertaineth to our calling.  
2. For manner, that our words be 

1. Deliberate.  
2. Discreet.  
3. True.  
4. Modest.      
1 Deliberate, setting the watch of wisdom before to examine to what purpose we speak before we speak.  
2. Discreet, fitted and proportioned 

1. To the persons 

Speaking.  
Spoken to.    
2. To time and place.  
3. To the nature of the thing spoken of.    
3. True.  

1. In narrations.  
2. In promises.   
1. In narrations agreeing 

1. To the things themselves.  
2. To our conceits of them.    
2. In promises, seconded with a firm purpose and care of keeping them.  
4. Modest and sober, speaking with a kind of doubting, and reserving of the respect of them that think otherwise.  
2. The use of speech in special when we are to speak of ourselves.  

1. Of our own good deeds.  
2. Of our bad deeds.   
1. Of our good deeds, where must be showed, 

1. Upon what occasions we may speak.  
2. In what manner.    
1. Upon what occasions we may speak of our own commendable actions, viz. four ways.  

1. By way of apology against slanders.  
2. By proposing ourselves (in case age and authority will bear it) to the imitation of others.  
3. In condemning and reproving such as show gross unthankfulness to us.  
4. By way of over-entreating that we may better prevail in honest requests.   
2. In what manner we are to speak of our own good deeds, it must be done upon these occasions.  
1. With speeches of mitigation tending to give away all the glory from ourselves unto God.  
2. With profession of our unwillingness to do it, when the occasion is so urgent (as in jobs case) that may well save us that labour.  
2. Of our own bad deeds, whether 

1. Slanderously.  
2. Truly.    
1. Slanderously or falsely imputed unto us, by defending our innocency, 

1. Substantially with sound proofs.  
2. Mildly and meekly with a calm spirit.    
2. Truly laid to our charge and committed by us, whether they be such as are 

1. Open.  
2. Secret.    
1. Open and already known, and ready to come to light, which we must confess.  

1. Plainly.  
2. Humbly.   
2. Secret and kept close alone to ourselves, which we must confess but 

1. On very just occasion.  
2. With due choice.  
3. With due caution.    
1. On very just occasion, viz. when ourselves 

1. Are so doubtful of pardon, that we cannot by our own endeavours settle our faith.  
2. When we are so weak, that we cannot by our own labour overcome the sin.    
2. With due choice of a fit person to whom we may confess, viz. one that is 

1. A friend and well-willer.  
2. Fearing God in good measure.  
3. Of good understanding to advise.  
4. Trusty and able to keep secret, which we may if not know by experience, yet nearly guess of, by his not being 

1. Inquisitive.  
2. Talkative.      
3. With due and fit caution, binding the person to silence and secrecy by a solemn vow or oath: fast bind, fast find, saith the proverb; and nothing is more needful to be fast bound then a secret.  
So much of the ordering of our words: Now of our deeds and actions both 

1. Generally.  
2. Particularly.    
1. Generally, that they be such as are 

1. In themselves good, lawful, honest, and of good report amongst men.  
2. In their circumstances convenient and expedient.    
2. Particularly.  

1. In regard of the choice of our company.  
2. In regard of our own carriage.   
1. In regard of the choice of our company.  

1. That we associate ourselves with good men.  
2. That we shun familiarity with bad men.   
2. In regard of our own carriage.  
1. That we lovingly accept admonitions.  
2. That we earnestly reject flatteries, and flatterers.  
3. That we keep our promises faithfully (unless the things promised be sins) or if we be not able, go to the person to whom we made them, and showing our case crave pardon, if the matter will admit of so doing.  
4. Carry ourselves lowlily, & equal ourselves with them of the lower sort, and that,  
1. In countenance, gate, deportment of body.  
2. In ornaments of all sorts, in attire, household stuff, attendance, building, etc. So much of the duties concerning our own good name: those follow that concern the good name of our brethren, and they are of two sorts.  

1. Inward.  
2. Outward.   
1. Inward.  

1. Respecting our opinion.  
2. Our censure.   
1. Respecting our opinion of him in two things.  

1. That we think well of him till he deserve the contrary.  
2. That we renew our good opinion of him, upon his repentance and amendment.   
2. Our censure of his actions, whether they be 

1. Certain, or  
2. Doubtful.    
1. Certain.  

1. Good.  
2. Bad.   
1. Good.  

1. To acknowledge them.  
2. To be glad of them.   
2. Our bad censure of his actions.  

1. To see them.  
2. To be sorry for them.   
2. Doubtful.  
1. Whether they were done or no, to hope the best, and not condemn one upon light conjectures.  
2. Whether they were well meant or no, to construe things in the best sense that may be.  
2. The outward duties concerning our brethren, 

1. In our ordinary conversation both for 

1. Words, spoken, heard.  
2. Deeds.    
2. In matters of judgement.    
1. Our words in ordinary conversation must be ordered well, and that 

1. By restraining speech.  
2. By using speech.    
1. By restraining speech, 

1. Of their bad deeds.  
2. Of their good deeds.    
1. Of their bad deeds behind their backs but 

1. Upon just cause.  
2. In good manner.    
1. Upon just cause.  
1. If they be public and openly known to glorify the justice of God, and edify others.  
2. If they be private and known to none, or few but ourselves, than 

1. To warn those that might else be infected.  
2. To advertise those that have authority to redress it.    
2. In restraining speeches of their bad deeds, in a good manner, that is, 

1. Sparingly, rather with the least then most.  
2. Pitifully, with compassion and loving affection.    
2. By restraining speech of their good deeds before their face, but 

1. Upon good occasion.  
2. With manifest referring of the praise to God.    
1. Upon good occasion.  

1. Of encouragement, and that 

1. Against temptations.  
2. Against oppositions.    
2. Of thankful acknowledgement of good received.   
2. With manifest referring of the praise to God, that they may not be puffed up.  
2. Our words in ordinary conversation must be ordered well by using speech, 

1 In their presence.  
2. In their absence.    
1. In their presence, of their deeds, 

1. Good, encouragement to proceed.  
2. Bad, reprehension & admonition.    
2. In their absence.  

1. Praise, to stir up others to imitate them.  
2. Just defence against slanders and calumniations.   
Hitherto of the right ordering of ourselves in regard of our own speeches. Now for that that concerns the words which we hear others speak of our neighbours: which is twofold.  
1. In general, we must examine that that is spoken unto us, and call for due proof.  
2. In special.  
1. For the evil reported, we must 

1. Be unwilling to hear it and reject such tales.  
2. Unwilling to give any credit to it, without very sufficient proof, and then sorrowful for it.    
2. For the good reported, we must 

1. Be glad and willing to hear it.  
2. Willing and desirous to believe it, if there be any probable proof that it is true.    
So much for the ordering of our words.  
Now for our deeds.  
1. We must use all civil and respective carriage to our neighbour tending to grace him.  
2. We must by all means strive to draw him to good and virtuous behaviour, that may deserve commendation.  
And this for our ordinary conversation. Now for matters of judgement, in it there are usually amongst us four sorts of men exercised.  

1. The witness.  
2. The advocate.  
3. The jurors.  
4. The judge.   
1. The witness, whose duty is to declare 

1. The whole truth, without adding, diminishing, or altering for favour or ill will.  
2. Nothing but the truth, no intermixture of falsehood is allowable.    
2. The advocate, pleader, or counsellor, who must with an unpartial eye seek to find out, and clear the truth, though it be to the detriment of his client.  
3. The jurors, who must 

1. Indifferently consider of the evidence, and throughly search it.  
2. Bring a right verdict according thereto, without favour anger.    
4. The judge, who must 

1. Give free scope to the proceedings of justice.  
2. Pass a right and unpartial sentence according to the proofs that shall be substantially produced.    
Hitherto the things commanded in this commandment. Now of the sins against it, which are 

1. Of omission.  
2. Of commission, in regard of the name 

1. Of onesselfe.  
2. Of ones neighbour.      
1. Of ones self.  

1. Inward.  
2. Outward, for 

Words.  
Deeds.     
2. Of ones neighbour.  

1. Inward.  
2. Outward, for   
1. Ordinary conversation, 

1. In words.  
2. In deeds.    
2. For matters of judgement.  
This Commandment is broken in regard of our own good name inwardly so far as concerned.  

1. A man's opinion of himself.  
2. The opinion of other men concerning us.   
1. A man's opinion of himself, and that 

1. In excess.  
2. In defect.    
1. In excess by two sins.  
1. self-conceitedness, which hath three degrees.  

1. To imagine one's self to have the virtues he hath not.  
2. To think that he hath more than it is.  
3. To be good in his own eyes, because of that he hath.   
The second sin in excess is self-flattery, which hath also four degrees.  

1. A counting one's self free from the vices, which he is not free from.  
2. Calling his own vices by the names of virtues, as prodigality, good neighbourhood, etc.  
3. Esteeming his gross sins to be infirmities, and small faults.  
4. Imagining to scape reproach for all his great faults, confessed so to be, because he saith in his heart, no man shall know it.   
2. A man's opinion or himself in defect, by two sins, 

1. dejectedness.  
2. Rigorous condemning.    
1. dejectedness is a false accusing of one's self as an hypocrite (when he is not) because of afflictions and imperfections.  
2. Over-rigorous censuring ones own actions, is a condemning of them excessively as foul, wicked, & naught in extremity, when indeed they be alone weaknesses and imperfections. These two sins are not so usual, but the children of God in temptation do fall into them.  
These things are faults in regard of our own opinion of ourselves: those follow which respect  
2. The opinions of other men concerning us, which are, 

1. Good.  
2. Bad.    
1. Good, and that 

1. In excess.  
2. In defect.    
1. In excess, where are four faults.  

1. Hypocrisy, a desire to make a show of goodness to menward, without any care of being so indeed.  
2. Vain glory, which is an inordinate desire of praise from men, and is of two kinds. 

1. When we do our good deeds only or principally to be seen of men, which always goes hand in hand with hypocrisy.  
2. When we desire to be magnified, for wit, learning, wealth, parentage, and such toys, that may befall a bad man as well as a good, chiefly when in truth we have them not.    
3. The third fault is accepting and rejoicing in false praises, as Herod was content to be magnified as a God.  
4. Swelling and being puffed up with true praises.   
2. Faults which respect defect, disregarding a good name, and not caring whether men think well or ill of us.  
2. The bad opinion of other men, concerning us, and that also 

1. In excess.  
2. In defect.    
1. In excess in two things.  

1. False shame.  
2. Vexation at false reports.   
1. False shame, in being ashamed of that that is not shameful, as 

1. Of scoffs & taunts for well doing.  
2. Of poverty, a poor coat or house, or a poor kinsman, etc.    
2. Vexation at false reports, and being troubled and led overmuch by what men will say of us.  
2. The bad opinion of other men concerning us in defect: as, impudence, when a man is not ashamed of his ill works, though all the world talk of them to his reproach.  
Hitherto of inward disorders about our own good name. The outward follow, & first in regard of our words, and that 

1. Generally.  
2. Specially.    
1. Generally, which is 

1. In quantity of words.  
2. In quality of words.    
1. In quantity of words.  
1. In excess, talkativeness and blabbing, when a man is full of words and ready to tell any thing that is in his mind.  
2. In defect, sullenness, restrainednesse of speech, when one will not speak though he ought, out of his discontentment.  
2. In quality of words, and that  
1. By rash speaking, speaking at all adventures, not caring to what end and use.  
2. By undiscreet speeches, disbecomming the speaker, hearer, time, or place, or matter, specially meddling with what concerns one not.  
3. By false speeches, and that 

1. In narrations.  
2. In promises.    
1. In narrations 

1. By affirming, Otherwise then the thing is.  
2. By denying, Otherwise then the thing is.    
2. In promises, when one doth give them for a shift, without a serious purpose of performance.  
4. By peremptory speeches, in eager affirming or denying in things that have uncertainty in them.  
2. Disorders in regard of our words, specially when we speak of our own deeds.  

1. In excess.  
2. In defect.   
1. In excess, when we hunt too much after praise.  

1. In regard of our good deeds.  
2. In regard of our bad deeds.   
1. In regard of our good deeds.  

1. By boasting of them, in much large and causeless mentioning them.  
2. By feigned extenuating them.   
2. In regard of our bad deeds, and those 

1. Falsely imputed unto us.  
2. Laid to our charge.    
1. Falsely imputed unto us.  

1. By passionateness at them.  
2. By insufficient disproving them.   
2. Bad deeds truly laid to our charge, 

1. By false denying them.  
2. By frivolous excusing them.  
3. By chafing at the admonisher.    
2. In defect.  

1. By blabbing our own faults causelessly, or to unfit persons.  
2. By belying ourselves for any advantage or fear.   
So much of sins against our own good name in words: those in deeds follow.  

1. In excess.  
2. In defect.   
1. In excess by four faults, 

1. By ostentation of wealth, wit, learning, etc.  
2. By an hypocritical good life, sinning in secret, though in public one seem to be free.  
3. By insolent lifting up of one's self above his brethren, in gate, countenance, taking place before them, or the like.  
4. By giving entertainment to flatterers.    
2. Deeds in defect by four things.  

1. By living in open gross sins, drunkenness, whoredom, and the like.  
2. By breaking lawful promises.  
3. By dissembling one's estate, and making a show of poverty, when one is rich.  
4. By keeping ill company, and other appearances of evil.   
So much of sins against a man's own good name: now of those that tend to hurt the good name of another, and first of the inward, in regard of 

1. Our opinion of our neighbour.  
2. Our behaviour for his actions.    
1. Our opinion of our neighbour, both in 

1. Defect.  
2. Excess.    
1. In defect, by 

1. Censuring or rash judging, when upon insufficient grounds we condemn him, as if he were an hypocrite, etc.  
2. Continuing to have an hard opinion of a man notwithstanding his repentance.    
2. In excess, by 

1. An over credulous believing of every small appearance of goodness.  
2. Having men's persons in too much admiration.    
2. Our behaviour for his actions, which are 

1. Certain.  
2. Doubtful.    
1. Certain, and those 

1. Good.  
2. Bad.    
1. Good and commendable.  

1. By captiousness, in desiring to pick quarrels with them.  
2. By envy, in grieving at them and his praise.   
2. Bad and discommendable, which are likewise two.  

1. Partiality, hindering a man from seeing a plain fault in a child, friend, etc.  
2. Insultation or rejoicing, in the faults and reproach of a stranger.   
2. Doubtful, whether they were 

1. Done or no, evil surmises, jealousies and ungrounded suspicions.  
2. Well meant or no, misconstruing, & taking them in the worse part. These are inward sins against our neighbours good name. The outward are 

1. In regard of words.  
2. In regard of deeds.      
1. In regard of words.  

1. Our own.  
2. Other men's.   
1. Our own.  
1. Generally inquisitive and meddling with his business more than we have calling.  
2. Particularly, in speaking of him, 

1. Things tending to his commendation.  
2. Things tending to his discommendation.    
1. Things rending to his commendation.  

1. In excess, as flattery, when we praise him more than truth will bear.  
2. In defect, and that 

1. In depraving, viz. making his good deeds seem ill.  
2. Detracting, making his good deeds seem less commendable.     
2. Things tending to his discommendation, and that 

1. In excess, by unjust extenuating his faults, or defending them and him.  
2. In defect, whether 

1. Telling his true faults.  
2. Slandering him.      
1. By telling his true faults, 

1. Unseasonably.  
2. Passionately.    
1. Unseasonably and causelessly.  

1. By way of jesting at him for them.  
2. Railing and upbraiding.  
3. Whispering or privy blabbing and tale-bearing.  
4. Open backbiting.   
2. Passionately, with extreme aggravations and words tending to the extreme abasing of him, as, hang him beast.  
2. By slandering him, 

1. Openly.  
2. Darkly. 

1. Open slander.  
2. Close slander.      
1. Open slander is 

1. By telling.  
2. By mistelling.    
1. By telling.  

1. Known untruths of him.  
2. Things uncertain and of hearsay alone, as if they were certain.   
2. By mistelling, by 

1. Additions.  
2. Diminishing.  
3. Perverting his meaning.    
2. Close slander is by dark and insinuating speeches, and stopping in the midst of them, sounding ill of him.  
These be the faults in regard of our own speeches of our neighbours: there be other in regard of  
2. Other men's speeches to us of him, whether they tell 

1. Tales tending to his disgrace, if 

1. we hear them gladly  
2. Believe them lightly    
2. Things making for his commendation if we be 

1. Unwilling and sad at hearing of them.  
2. Hard of belief to entertain them.      
So much for words: now for  
2. Deeds: where three things are faulty.  

1. Drawing him to disgraceful actions, and chiefly of set purpose.  
2. Reproachful carriages, mowing, hanging out the lip.  
3. Accepting of persons, using a rich man respectively, though he be naught, a poor man contemptibly though he be good.   
So are the faults in ordinary conversation. Those follow that are in matter judicial, and they are four.  

1. Witnesses.  
2. The advocate.  
3. The jurors.  
4. The judge.   
1. Witnesses, if they either 

1. Conceal any necessary part of the truth, for fear or favour, etc.  
2. If they speak things    
1. Uncertain and doubtful whereof they have not sufficient warrant and knowledge.  
2. If they speak things false and untrue.  

1. Whether openly and in plain terms.  
2. Or obscurely by doubtful words, equivocations and reservations.   
2. The advocate or pleader, etc. if he plead 

1. Falsely.  
2. Cunningly.  
3. feignedly.    
1. Falsely, either by denying or affirming otherwise then the thing is.  
2. Cunningly, in misurging or perverting things, 

1. To justify the malefactor.  
2. To condemn the innocent.    
3. feignedly or faintly, for good causes.  
3. The jurors, if they 

1. Take their evidence carelessly.  
2. If they bring in a false verdict for hatred, spleen or favour.    
4. The judge.  

1. If he hinder the proceedings of law.  
2. If he urge things in extremity.  
3. If he pass a wrong sentence.   
Hitherto the ninth commandment: the tenth follows.   

Thou shalt not covet thy neighbour's house, etc.  
ANd it respects all those things jointly, which the former aimed at severally, in regard of the very first undeliberate, unadvised, and unallowed (at least not consented to) motions of the heart. Here 

1. The things commanded.  
2. Things forbidden.    
1. The things commanded are four.  

1. A just, righteous, and charitable inclination toward our neighbour, whereby we stand prone and apt to do our duty to him.  
2. The stirring up of all good motions that may induce us to do him any good, upon any just occasion.  
3. A cherishing of all good motions to his good, that are by God or man put into our minds.  
4. Perfect contentation with our own things.   
2. The things forbidden in this commandment are 

1. Of omission of any the forementioned things, or the strength or power of them.  
2. In commission.    
1. By a bad inclination of heart against others, of which the Scripture saith, The frame of the heart is evil.  
2. By bad motions, tending to hurt him in his place, person, safety, chastity, goods, good name, whether those motions arise  
1. From our own corrupt hearts, either 

1. Sleeping, in dreams.  
2. Or waking, in fancies of our minds.    
2. Or be suggested from Satan, if we entertain them with any the least delight or pleasure. If we doubt how natural imaginations may be distinguished from the adventitious, we must know that the conceits of our hearts are either 

1. Mixt.  
2. Simple.    
1. Mixed, where the devil and the flesh concur in stirring them up, and in those we are ever faulty, because we join, or rather Satan joins with us.  
2. Simple, wholly and only  
1. From ourselves, and here we alone are in blame.  
2. From the devil, which if they stay and procure any delight, we are accessary to them; if they be presently with detestation rejected, we are guiltless. And these simply devilish imaginations show themselves manifestly  
1. By their suddenness and independency upon other thoughts or objects present, coming in as it were by the head and shoulders.  
2. They show themselves by their violence, and stirring, in that they do as it were overwhelm with their force, multitude, continuance, and are more vehement and distempered then the natural.  
For the further understanding of the law, it must be known that every commandment and branch of a commandment is broken in regard 

1. Of our own actions.  
2. In regard of our interest into the deeds of other men.    
1. In regard of our own actions, and that 

1. Directly.  
2. Indirectly.    
1. Directly, in regard 

1. Of the matter.  
2. The causes.  
3. The measure.    
1. In regard of the matter of the act, 

1. By commission of a thing forbidden.  
2. By omission of a thing commanded.    
2. In regard of the causes, 

1. Moving, if it be a selfe-respect, and not desire of pleasing God.  
2. Final, if we arm at ourselves alone, not at God's glory.  
3. In regard of the measure of doing, if we fail of the strength and perfection required.    
2. Indirectly, by things of themselves not condemned, but such as to us prove 

1. Occasions of evil.  
2. Appearances of evil.    
2. Every commandment is broken, in regard of our interest to the deeds of other men, which are either 

1. Good.  
2. Bad.    
1. Good, and that 

1. Inwardly.  
2. Outwardly.    
1. Inwardly.  

1. If we do not allow them, nor rejoice in them.  
2. If we do either dislike them, or be grieved and angry at them.   
2. Outwardly, if we 

1. Neglect what might 

1. Draw them thereto.  
2. Confirm them therein.    
2. If we practise any thing that might 

1. Hinder them therefrom.  
2. Discourage them therein.      
2. Our interest into the deeds of bad men, and that likewise 

1. Inwardly.  
2. Outwardly.    
1. Inwardly, either 

1. If we do not 

1. Condemn them in our judgement.  
2. Be grieved and angry at them in our affections.    
2. If we do 

1. Allow them in judgement.  
2. Rejoice in them in affection.      
2. Outwardly.  

1. By neglecting any thing.  
2. By practising any thing.   
1 By neglecting any thing that may 

1. Keep them from committing the same.  
2. That may draw them to repentance and amendment.    
2. If we practise any thing 

1. That may draw and induce them thereto.  
2. That may harden and confirm them therein.    
Men are to be drawn to well doing.  

1. By words.  
2. By deeds.   
1. By words of exhorting, and (in a superior) commanding.  
2. By deeds.  

1. By giving good example.  
2. In rewarding.  
3. In joining with them.  
4. In procuring for them 

1. Leave.  
2. Fit instruments.  
3. Convenient opportunities.     
And by the contrary they must be kept from evil.  
Men are to be confirmed in well doing, 

1. By words tending to justify, and commend them.  
2. By deeds, tending to countenance and reward them. And by the contrary they must be drawn out of evil.    
Men are hindered from well doing, 

1. In word, by dissuading, forbidding, threatening.  
2. In deeds, in withdrawing leave, instruments, opportunities, and by the contrary they are furthered to evil.    
Men are discouraged in well doing, 

1. By words tending to deride, calumniate and disgrace them.  
2. By deeds, in punishing them, or causing others to do it, and by the contrary they are in evil deeds confirmed.     
FINIS.