AN ABSTRACT OF THE DUTIES COMMANDED, AND SINS forbidden in the Law of God.  
BY THE RIGHT REVEREND FATHER IN GOD, GEORGE DOWNAME, Doctor of Divinity, and Lord Bishop of DERRY.  PSALM. 119. 96. 
I have seen an end of all perfection: but thy Commandment is exceeding broad.  
AT LONDON, Imprinted by FELIX KYNGSTON. 1620.   

TO THE TRUE LOVER OF VIRTUE AND RELIGIon, Mistress MARGARET HARE, widow, the late dear and loving wife of JOHN HARE Esquire, of the Inner Temple, and chief Clerk of his Majesty's Court of Wards and Liveries.  
THe Reverend Author of this Book, having now full twenty years since, in his public exercises finished a very large Treatise upon the Decalogue, or ten Commandments of Almighty God, was then pleased at my earnest entreaty, and for my private use, to collect and gather out of that large Treatise, the sum and heads of what was therein more largely handled, which I purposed still, according to his first intent, to have kept by me for my private use: but since, having been often importuned by many learned and religious Ministers for the loan thereof, whereto I had almost yielded, had I not considered the wrong and injury which thereby might redound to the Author, if the same should happen to be printed, either by some unperfect copy, or under the name of some other, especially, if ever the Author should be pleased to publish those his larger volumes. And therefore for satisfaction of the request of my friends, I endeavoured to gain the Author's consent to the publishing hereof; which having obtained, I have now put the same in print for the public and general good, and do dedicated the same unto you, not only to be a help to you in your private meditations in the Law of God, but also as a testimony of my thankfulness for your many favours both to me and mine. The Almighty God make it profitable for the end intended: to whose blessed protection I commend you, and will ever rest  
Yours in all Christian duty to be commanded, BASILL nicol.   

THE PREFACE, CONTAINING RULES OF direction, for the expounding of the Commandments.  
WHereas the holy Ghost testifieth, that the Law of God, 
Psal. 19 7.  (though propounded in ten words) is so perfect, that nothing may be added to it, and so large, that nothing may be compared therewith: 
Ps. 119. 96.  It must therefore be confessed, that the sense of the Commandments is so to be enlarged, as that they may be understood to be the perfect Pandects (as it were) of Christians; forbidding all vices which the Lord condemneth in his Word; and commanding all moral duties which he requireth at our hands.  
And for as much as there are two principal uses of the Law; the one, to show us our manifold sins, and the punishments due for them, that being humbled in our selves, we might seek to Christ: the other, that it might be a perfect rule, whereby to frame our lives and conversation; that being redeemed by Christ, we may also be renewed according to the image of God, in true righteousness and holiness: therefore it is very expedient, that the special duties commanded, and vices forbidden in every Commandment, should particularly be laid forth. That in respect of the former use, we might see those manifold both duties which we have omitted, and also vices which we have committed heretofore: and in respect of the latter, that we might distinctly see and understand those particular duties which the Lord enjoineth us to observe, and those particular vices which he chargeth us to shun for the time to come.  
And for our direction in this behalf, we are to expound every Commandment according to these five rules:  
1. Where any duty is commanded, there the contrary vice is forbidden; and where any vice is forbidden, there the contrary duty is commanded.  
Every Commandment therefore containeth two parts; the 

Affirmative, commanding the duty.  
Negative, forbidding the vice.    
Whence ariseth a distinction of sins, that they are either sins of 

Omission.  
Commission.    
2. Under one particular vice mentioned in the Commandment, all of the same kind are forbidden; and under one particular commanded, all of the same kind are commanded. For the Law of God is spiritual, 
Rom. 7. 14  and therefore requireth not only outward obedience in word and deed, but also inward in the mind and heart. Neither doth it only forbid the outward sins committed in word and deed, but also all the secret corruptions of the mind and heart. And thus our Saviour hath taught us to expound the Law of God, Math. 5. 21, 22, 27, 28. and 1. Epist. joh. 3. 15.  
Again, the Law of God is perfect, requiring perfect obedience both inward and outward, not only in respect of the parts, but also of the degrees. Wherefore, where any duty is commanded, there the highest degree of it is commanded, as appeareth by the sum of the Law, Math. 22. 37, 38. and where any vice is forbidden, there the least degree of it is forbidden, and beareth the name of that gross sin which is specified, that we might learn to esteem no sin small. 
1. Sam. 15. 23.  For unadvised anger is murder; and looking upon a woman to lust after her, is forbidden under the name of adultery, as our Saviour teacheth, Math. 5. 22, 28.  
3. Where any duty is commanded, there the means which tend thereto are enjoined; and where any vice is forbidden, there the means, provocations and allurements tending thereto are also forbidden. For such as is the end, such are the subordinate means that in their own nature do tend thereto. This teacheth, that good intentions and desires will not serve, when we are careless of the means.  
Now there are three means which are common to all duties, and therefore in all the Precepts are commanded; and the neglect of them, or the use of the contrary forbidden: viz. 1. Prayer: for of ourselves we cannot so much as think a good thought, 2. Cor. 3. 5. Psal. 119. 33, 34, 35, 36.  
2. Diligent hearing of the Word, Rom. 10. 14, 17.  
3. Good company, Prou. 13. 20. He that toucheth pitch, shall be defiled, Ecclus. 13. 1. A little leaven soureth the whole lump, 1. Cor. 5. 6. Therefore David biddeth the wicked depart from him, that he might keep the Commandments of his God, Psal. 119. 115. and elsewhere professeth, that he avoided their company, Psalm. 26. 4, 5.  
4. Where any duty is commanded, or vice forbidden, there also the signs are commanded, or forbidden. For first, as touching virtues and duties; the graces of God are not to be smothered, as it were candles under a bushel, but they must be manifested to the glory of God, to the good example of others; and for a testimony to ourselves that we are endued with them, we must be careful of honest things, not only before God, but also before men, 2. Cor. 8. 21.  
And as touching vices, we are taught to abstain from all show of evil, 1. Thes. 5. 22. Haughty looks, strange apparel, are condemned as signs of pride: haunting of suspected places, 
Pro. 6. 17. Zeph. 1. 8.  as signs of incontinency, etc.  
5. Duties to be procured, and vices to be avoided, not in ourselves only, but also in others. First therefore in all the Precepts is commanded the communion of Saints to be exercised among the faithful, in an earnest desire shown, 
Mat. 18. 15.  to win our neighbour unto Christ, and in a tender care taken, for the furthering of the salvation one of another, by the duties of edification.  
As namely, 
Heb. 3. 13.  1. In respect of duties, by stirring up one another, 
1. Thes. 5. 11, 14.  Heb. 10. 24. by 

Instructing the ignorant. 
Dan. 12. 3.   
Admonition, 
Rom. 15. 14.  or putting our brother in mind of his duty.  
Exhortation unto his duty.  
Encouraging him in well-doing.  
Comforting those which are weak.  
Good 

Counsel.  
Example. Math. 5. 16. 1. Pet. 2. 12. Heb. 12. 13      
2. In respect of things forbidden, to 

Reclaim the Erroneous. jam. 5. 19, 20.  
Reprooue the offendor. Leu. 19 17. Eph. 5. 11.  
Dissuade from vice.    
Secondly, in all the Precepts we are forbidden to have any fellowship with the unfruitful works of darkness, Eph. 5. 11. or to be accessary to the offences of others, 1. Tim. 5. 22.  
Men may be accessary to the offences of others, diverse ways: whereof some are 

Common, and those either 

Going before the offence committed, as 

Provocation, by 

Incensing, Gal. 5. 26. Eph. 6. 4. job 2. 9 1. King. 21. 25, 7.  
Alluring. Pro. 1. 10. ●7. 18, 21. and hereto corrupt and infecting speeches are referred. 1. Cor. 15. 33.    
Evil counsel: 2. Sam. 13. 5. ●16. 21. 2. Chr. 22. 3, 4.  
Consent and approbation, Rom. 1. 32 whether it be 

Ouert and expressed, and that either in 

Word. Act. 8. 1. ● 26. 10.  
Deed. Act. 7. 58. so receivers, of theft; bawds, of adultery; partners of the gain. Pro. 1. 14. Psal. 50. 18.    
Covert, as by silence, or dissembling the fault of our brother, when he ought to be admonished: for as by ill speech thou bringest thy brother into sin, so by ill silence thou leavest him in sin, or sufferest sin to rest upon him, Levit. 19 17. Qui tacet, consentire videtur.    
Evil example, occasioning another to fall: this is called a scandal, Ro. 14. 13. and it is either a scandal 

In itself as that which is evil in itself, and is therefore an offence given, though it be not taken: as any sin committed in the sight or notice of another.  
By accident, when the thing, which in itself is indifferent, is so used, as that the weak brother is offended thereby: that is, when he is by thine example animated to do that, which in his own conscience he doth condemn. Ro. 14. 20, 22. 1. Cor. 8. 9, 10.      
Accompanying, or following after the offence, as the 

Excusing  
Defending  
Commending   of it. Esa. 5. 20. Prou. 24. 24.    
Peculiar to Superiors, as to 

Command that which is evil & unlawful, either 

Publicly, by wicked laws & edicts. Esa. 10. 1. Dan. 3. 4, 5. 6  
Privately. 1. Sam. 22. 18. 19 2. San. 12. 9 & 2. San. 11. 15, 17    
Wink at eviil, which by their authority they might redress. Ro. 13. 4. Mar. 15. 15. 2. Kin. 12. 3      
The Law is divided into two Tables, the 

One, commanding the love of God, or the duties of Piety towards God. Mat. 22. 37, 38.  
Other, commanding the love of our neighbour, or the duties of charity and righteousness towards our neighbour, Mat. 22. 39    
The Commandments of the first Table, prescribing the worship of God, or Piety, teach 

Who is to be worshipped: viz. that jehovah alone is to be had and worshipped as God. Praec. 1.  
How, both in 

His solemn worship: viz. by such means, and after such a manner as he hath prescribed. Praec. 2  
The whole course of our lives, viz. by sanctifying & glorifying his name. Praec. 3.    
When especially God is to be worshipped, viz. on the Sabbath, which is to be sanctified, and consecrated to the worship and service of God. Praec. 4.     

The first Commandment.  
The Sum of the first Commandment.  Math. 4. 10. 
Thou shalt have jehovah alone for thy God.  


The Affirmative part,  
Containing two branches.  

1. That we should have jehovah to our God.  
2. That we should have him alone.   
The special duties.  
We are to have God both 

Inwardly in our 

Minds, by 

Knowing  
Believing  
Remembering   him.  
Hearts, by adhering unto him.    
Outwardly, and in the whole man, by honouring him.    
In our minds. 
The duties of the mi●de.   
1. The true Knowledge 
Knowledge  of God. joh. 17. 3.  
Where we are to consider the 

Object: the truth which God hath revealed concerning himself. Deut. 29. 29. joh. 5. 39 1. Tim. 2. 4.  
Quantity or measure, 1. Cor. 14. 20. Col. 3. 16. which must be proportionable to our 

Calling, more being required in those who are guides of others.  
Means. Luk. 12. 48.  
Time which God hath vouchsafed us. Heb. 5. 12.    
Quality, that it be an effectual▪ powerful, and spiritual knowledge. 1. joh. 2. 3, 4.     

The Negative part.  
Forbidding, 

1. The not having of God, which is Atheism.  
2. The having of a false god, which is Idolatry.  
3. The having of more gods than one, which is polytheism.    
The Opposite vices. Opposite to knowledge, in regard of the 

Object, both in the 

Excess: curiosity, to be w●●e above that which is written. 1. Cor. 4. 6.  
Desect, 

Ignorance 1. Cor. 15. 34. Host 4. 1, 6. either when men 

Cannot, through their natural corruption. 1. Cor. 2. 14. Rom. 3. 11. and this is natural blindness.  
Will not, which is affected ignorance. 2. Pet. 3. 5.  
Care not to know God. which is ●●●elesse ignorance. Pro. 1. 22. joh 3. 19    
The fruit of ignorance, which is, errors concerning God. Math. 22. 29.      
Quantity, a small measure of knowledge. Heb. 5. 12. Esa. 28. 9, 10. jer. 4. 22▪  
Quality, a literal or speculative knowledge, severed from obedience. 1. joh. 2. 4. 1. Cor. 13. 2. Luk. 12. 47.     

2. Faith, 
Faith.  whereby we give credit to the Word of God. 1. joh. 5. 10.  
Faith, in respect of the object, is either 

General, whereby we give assent to the whole Word of God. And this, in regard of the 

Quantity, aught to be a full persuasion, in respect both of 

Understanding. Col. 2. 2  
Assent. Luk. 1. 1.      
Quality, must be a lively, effectual and working Faith. jam. 2. 18. Gal. 5. 6.  
Special, giving credit to the 

threatenings of the Law to our humiliation. 2. Chron. 34. 19, 21, 27, Io●. 3. 5.  
Promises of the Gospel to our justification. joh. 3. 16.      
3. Remembrance 
Remembrance.  of God. Eccl. 12. 1. Esa. 62. 6.  
It containeth two duties: 

Memory, laying up (as it were) into the treasure of our hearts, those things which we learn concerning God and his Word. Prou. 2. 1. ● 4. 21. Deut. 6. 6. ● 11. 18. Luk. 8. 15.  
Recordation, recording or recalling to mind that which was committed to memory. Psal. 78. 34, 35. Psal. 22. 27.    
And this aught to be 

Effectual, working obedience. Psal. 119. 55. Esa. 64. 5.  
Entire, and not partial: as, to remember his mercy, and not to forget his justice, etc.     

Opposed to Faith 

General, in the 

Excess, vain credulity, having no ground in the Word of God.  
Defect, in respect of the 

Parts, viz. 

Understanding, such especially is the implicit faith of Papists.  
Assent, 

Withheld from the truth, doubting. Rom. 4. 20. Math. 21. 21.  
Given to the contrary, falsehood. 2. Kin. 7. 2. 2. Th. 2. 11, 12. which are two degrees of infidelity.      
Quantity, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a small measure of faith. Act. 26. 28.  
Quality, the idle and dead faith. jam. 2. 14, 17, 26.      
Special, viz. 

Legal, infidelity working carnal security. Deut. 29. 19  
evangelical, as the 

Counterfeit faith of hypocrites. Luk. 8. 13. joh. 2. 23, 24.  
Infidelity of unbelievers joh. 3. ●.        
Opp. 

Forgetfulness, in not 

Laying up, but suffering the Word of God to slip from us. Heb. 2. 1. Deut. 6. 12.  
Recalling, when just occasion is offered. job 8. 13. Deut. 8. 11, 14, 19 Psal. 44. 20. & Psal. 50. 22.    
Remembrance, either 

Uneffectual, severed from obedience in men sinning against conscience.  
Partial, as calling to mind either God's 

Mercy alone, unto Presumption.  
justice's alone, to Desperation.         

In our hearts we are to adhere unto the Lord, 
The duties of the mind  and set our hearts upon him alone. Deut. 13. 4. Act. 11. 23. 1. Cor. 7. 35. joh. 23. 8.  
This is to be done by setting our affections upon God, chiefly by 

Trusting in  
Loving  
Fearing   him above allthings and from these three some others arise.  
1. Trust or affiance, 
Affiance in God.  in God. Pro. 3. 5. Psal. 32. 10. ●34. 8.  
Which we are to have, whether we 

Have means, for we are not to trust in them, but in the use of them to depend upon God. Psa. 44. 5, 6, 7. ●60. 11.  
Want means. job 13. 15.   We are to trust in God, who is able to provide for us, both 

Without means, Genes. 22. 14. Even in the Mount will God provide.  
above means. 2. Chr. 20. 12. ●14. 11. 1. Sam. 14. 6.     

Opp. Removing our hearts from God, jer. 17. 5. either by 

Not setting our hearts upon God▪ the fault of 

Hypocrites. Esa. 29. 13  
Profane persons. jerem. 12. 2.    
Setting our hearts upon other things, the fault of worldlings. Psal. 62. 10. Phil. 3. 19 who are therefore called Adulterers. jam. 4. 4.    
Oppos. as 

Extremes, in the 

Excess: tempting of God, Math. 4. 6.  
Defect, diffidence, Luk. 12. 29. and the fruits thereof, viz. 

Carking care. Mat. 6. 25, 31. Luk. 21. 34.  
Use of unlawful means. Prou. 30. 9      
Disorder, when our affiance is reposed in other things, whether 

Unreasonable, as our 

Instruments and means. Psa. 20. 7. ●44. 6. Hab. 1. 16.  
Wealth and riches. job 31. 24. 1. Tim. 6. 17. Psal. 52. 7.  
Place, either for the 

Strength. jer. 48. 7. ●49. 16.  
Holiness. jer. 7. 4.      
Reasonable, as 

Men, jer. 17. 5. though 

Skilful. 2. Chr. 16. 12.  
Mighty, Psalm. 146. 2.  
Many. Host 10. 13. Esa. 31. 1, 3    
Devils, as in 

Witches and wizards. Deu. 18. 10, 11. Levit. 20. 27.  
Those that seek to them. Levit. 20. 6. 1. Chro. 10. 13.           

To Affiance we are to join Hope: 
Hope.  for he that trusteth to God's goodness for the present, will also expect go●d things from him for the time to come. Psal. 37. 7. Psal. 146. 5. Heb. 6. 19  
Her● 2. things are to be considered, the 

Object, both the 

Person, in whom, viz. God alone: who therefore is called our Hope. Psal. 46. 2●62. 9 joel 3. 16. Col. 1. 27. 1. Tim. 1. 1.  
Things, viz. good things to come, according to God's promise, both in 

This life, as 

Assistance in time of need. Psalm. 46. 1. ●62. 1, 2, 5, 6, 7.  
Exhibition of all good things. Psalm. 104. 27, 28.    
World to come, eternal life. Tit. 1. 2. 1. Thes. 5. 8. which, because it is the chief object of our hope, is also called our hope. Col. 1. 5. Tit. 2. 13.      
Manner how we are to hope, with 

Patience. Rom. 8. 25. 1. Thes. 1. 3. Hab. 2. 3.  
Assurance and comfort. Rom. 12. 12. Heb. 3. 6. ●6. 11. 1. Pet. 1. 13.       

Opp. as 

Extremes, in the 

Excess: Presumption, as the hope of the hypocrite and impenitent sinner: for true hope is joined with repentance. 1. joh. 3. 3. and never maketh ashamed. Rom. 5. 5. but this doth. job 8. 13. Prou. 11. 7.  
Defect, 

Absence of hope, as in the ignorant. Eph. 2. 12. 1. Thes. 4. 13.  
Desperation, or casting off of hope, as in 

Epicures, who as they have cast off all sorrow, Eph. 3. 19 so also all hope. 1. Cor. 15. 32. Esa. 22. 13. jer. 18. 12.  
Men overwhelmed with sorrow. 2. Cor. 2. 7. arising from the sense of their 

Affliction. Gen. 4. 13. 2. Cor. 7. 10. who therefore some times make away themselves.  
Sins, and is either 

Temporary and curable, as in the Elect.  
Final and incurable. Mat. 27. 5 Act. 1. 18.            
Disorder or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of hope, being placed in 

Ourselves, or in our own merits.  
Any other thing besides God, from which (as the Author) we expect good things, either in 

This life, according to that which was said in the disorder of affiance.  
The world to come.         

2. Love 
Love..  of God. Psal. 31. 23. 1. joh. 4. 19 Math. 22. 37.  
Where consider the 

Measure both 

Simply: for he is to be loved without measure, as he is good without measure, and hath loved us without measure. Ephes. 3. 19 joh. 3. 16. but because we cannot attain to that; yet let us love him with all our heart. Deut. 6. 5. or at the least, with an upright heart.  
By comparison: for as he is infinitely good above all things, so he ought to be loved above all things. Luk. 14. 26. Math. 10. 37.    
Manner: for as he is absolutely good, yea goodness and charity itself; so he is to be loved absolutely and for himself; but all other things in him, and for him. As for example: we are to love our 

Friends, in the Lord.  
Foes, for the Lord.      
Unto the love of God, arising from the persuasion of God's love towards us, we are to adjoin partly as fruits, partly as companions thereof: 

Zeal of God's glory.  
Rejoicing in God.  
Thankfulness towards God.  
Obedience towards God.  
Patience towards God.     

Oppos. as 

Extremes, in the defect, (for in the excess we cannot offend) 

Want of the love of G●d, when we do not love him, either 

With all our hearts.  
Above all things.    
Hatred of God, which is partly 

Natural. Rom. 8. 7  
Increased by sin. Rom. 1. 30.      
Disorder, when we lo●e any things as much, or more than God, Mat. 10 37. 1. Sam. 2. 29. 1. Kin. 11. 3. hereof there are two principal sorts, viz. the love of 

Ourselves; I mean not the natural love of ourselves, whereby we seek our preservation (which as it is subordinate to the love of God, is lawful) nor the spiritual love of ourselves, whereby we seek our salvation; but the carnal love of ourselves, 2. Tim. 3. 12. Rom. 1●. 14. Gal. 6. 8.  
The world, & of those things that are therein, 1. joh. 2. 15, 16. as the love of 

Pleasure, which is voluptuousness. 2. Tim. 3. 4. Philip 3. 19 2. Pet. 2. 10, 12.  
Riches, which is covetousness. Col. 3. 5. Eph. 5. 3.  
Honour and glory, which is ambition, and vainglory. Gal. 5. 26.         

Zeal 
Zeal.  of God's glory. 1. King. 19 10. Apo● 3. 19  
Here we are to consider, 

Wherein this zeal must shewit self.  
How it ought to be qualified.    
It must show itself in regard of the 

Means of God's glory: and in this respect it containeth 2. duties: viz. a 

Fervent desire and forward care, that the means of advancing God's glory, may be used both by 

Themselves, 'tis 2. 14● 3. 8. Rom. 12. 11. Act. 18. 25.  
Others. 2. Cor. 11. 2. Col. 4. 13. Hebr. 10. 24.    
Willing and cheerful using of the means, and doing of the things whereby God may be glorified. 1. Chron. 28. 9 1. joh. 5. 3. joh. 4. 34. Psalm. 122. 1. Esa. 58. 13. Act. 17. 11. 2 Cor. 9 7.    
Impediments of God's glory, in respect whereof it is a compound affection of fervent love and desire of promoting Gods glory, and a vehement indignation conceived against the obstacles thereof. 1. King. 19 10. joh. 2. 17. Numb. 25. 11. 2. Pet. 2. 7. Psalm. 119. 136.    
This zeal ought to be 

Pure, 

Proceeding from a sincere affection not mixed with 

Malice and emulation.  
Hypocrisy.    
Guided by knowledge, assuring the party of the goodness of the cause. Gal. 4. 18.    
Discreet, & therefore both 

Moderate, not exceeding the 

Proportion of the cause.  
Bounds of a man's calling.    
Seasonable. Prou. 25. 11.       

Oppos. 

Want of zeal, whereof are two degrees: 

lukewarmness. Apoc. 3. 15, 16. when men are neither hot nor cold, etc.  
Coldness and (as it were) deadness in Religion. Zeph. 1. 12.    
Corrupt zeal, being either 

Mixed with corrupt affections to which it is pretended (and therefore not sincere but counterfeit) as with 

Maliciousness, which is bitter zeal. ja. 3. 14.  
Covetousness, joh. 12. 5, 6.  
Ambition and vainglory, etc. 2. King. 10. 16, 29.    
Not guided by 

Knowledge, which is a blind zeal. Rom. 10. 2. Phil. 3. 6. joh. 16. 2. the which, the more fervent, the more surious it is. Act. 26. 11●22. 23.  
Discretion, which is a preposterouszeale, being either 

Immoderate exceeding (as in schismatics) the 

Proportion of the cause.  
Compass of a man's calling.    
Unseasonable. joh. 18. 10. Luk. 9 54.           

Delighting and rejoicing 
Rejoicing in God.  in 

God. Psalm. 37. 4. ●104. 34. Phil. 3. 1, 3. Rom. 5. 11. his Word is sweet unto them. Psal. 19 10.  
Him alone. 1. Cor. 1. 31. 2 Cor. 10. 17. Gal. 6. 14. in Christ crucified▪    
And this we are to d●e at all times, Phil. 4. 4. both in the time of 

Prosperity. jer. 9 23, 24.  
Adversity. 1. Sam. 30. 6. 1. Thes. 1. 6. Rom. 5. 3, 5.    
Thankfulness 
Thankfulness.  to 

God in all estates, Eph. 5. 20. both in time of 

Prosperity. Psalm. 116. 12, 13.  
Adversity. job 1. 21. Lam. 3. 22.    
Him alone as the Author of all good things. jam. 1. 17.    
This thankfulness is to be testified by glorifying him both in 

Word, giving thanks. 1. Thes. 5. 18. Luk. 2. 20. Psal. 50. 23.  
Dee●, by doing those things which are acceptable unto him. Psal. 16. 2. joh. 15. 8.     

Opp. 

Not delighting or rejoicing in God, nor in his Word: a sign that men have not tasted how good the Lord is. 1. Pet. 2. 3.  
Delighting and rejoicing in other things more than in the Lord: for what men love, that they delight in: as worldly men in the fruition of worldly desires. 

Voluptuous men in their pleasures, which are their delights: some in sinful pleasures, who glory in their shame. Phil. 3. 19  
Covetous men in their riches, Luk. 12. 19  
Ambitious men in their honour and glory. Deut. 4. 27.      
Oppos. 

Unthankfulness to God. 2. Tim. 3. 2. in not 

Acknowledging him the Author of those good things which we have. 1. Cor. 4. 7.  
Praising him, and giving him thanks. Luk. 17. 17, 18.  
Bringing forth the fruits of obedience to his glory. Esa. 5. 4.    
To ascribe the thanks which are due unto God, either to 

Fortune.  
Idols. Host 2. 5, 8. jer. 44. 17, 18. our own worthiness, 1. Cor. 4. 7.  
Other creatures, which are but the instruments of God to our good.       

Obedience. 
Obedience.  1. joh. 5. 3. joh. 14. 1●.  
Here consider 

To whom simple and absolute obedience is to be performed: 

To God, in submitting ourselves  
to his revealed will: whereto we are to conform our 

Hearts: which is inward obedience. Ps. 40. 7, 8.  
lives. Math. 6 10.    
Him alone: no creature is to be obeyed, but in the Lord. Eph. 5. 21. Act. 4. 19 ● 5. 29.    
What manner of obedience is required: viz. an obedience 

Totall, in respect of the 

Doer: with all our might Deut. 6. 5.  
Things: all that is commanded. Gal. 3. 10 jam. 2. 11.  
Time: always. Deut. 5. 29. ● 11. 1. 2. Kin. 17. 37.    
Or entire at the least, that is, both 

Sincere. Rom. 6. 17. 2. Chr. 25. 2.  
Voluntary. 1. Chr. 28. 9        
Patience. 
Patience.  1. Cor. 13. 7. Rom. 12. 12. Phil. 1. 29. jam. 1. 12.  
Where we are to consider the 

Object, that is, the cross: which is that measure of affliction which God layeth on his children: and those are 

Chastisements. 1. Cor. 11. 32. Apoc. 3. 19 Heb. 12. 6. Psa. 94. 12, 13.  
Trials. Deut. 8. 2. 16. jam. 1. 3.    
Manner: for the cross (Luk 9 23.) is to be borne 

Humbly and meekly, job 1. 20, 21. Esa. 53. 7. Mic. 7. 9  
Comfortably and cheerfully. Col. 1. 11. 1. Pet. 4. 13.  
Constantly. jam. 1. 4.       

Opp. In regard of the 

Object, 

Disobedience to God, by 

Omission:  
Commission:   and either by 

Negligence.  
Contempt.    
Obedience to 

Man, more than to God. 1. Sam. 22. 18.  
The flesh, and the devil. Rom. 6. 16.      
Manner, not 

With all our heart, but perfunctorily, negligently, and for fashion sake.  
Totall, but partial, and (as it were) by halves.  
Continual and perpetual, but 

Temporary.  
By fits.    
Sincere, but hypocritical.  
Voluntary, but forced by servile fear, and therefore not constant, but counterfeit.      
Oppos. 

The disorder: to suffer much for the love of the world, but to suffer little or nothing for the love of God.  
The extremes, in the 

Excess, 

Rashness, in running into trouble and danger. Ecclus. 3. 27.  
Foolhardiness, in not avoiding it, when lawfully they may.  
Senselessness. jer. 5. 3.    
Impatience, either 

Murmuring & repining. Gen. 4. 15, 16. Psalm. 39 10. Lam. 3. 26.  
Fainting, and being overcome with too much grief. 2. Cor. 4. 16.  
Seeking an issue by unlawful means.         

Fear 
Fear  of God: the awful and sonlike fear, concurring with the true love of God, and faith in Christ. Psalm. 111. 10. Eccles. 12. 13. Prou. 28. 14. Psalm. 112. 1. ● 128. 1. 4.  
The object of fear, is the anger of God conceived against sin. Psalm. 90. 11. Esa. 64. 5.  
And thus we are to fear the displeasure of God, in regard of the time 

Past, because we have sinned, and by sin provoked the Lord to wrath. This terror or fear in the godly and elect, causeth them to meet the Lord, (Amos 4. 12.) and by repentance to prevent his judgement. 2. Chron. 34. 19, 27. Act. 2. 37. ● 16. 29, 30.  
To come, that we may not sin. Prou. 8. 13. ● 14. 27. job 28 28. fearing 

Chiefly the anger and displeasure of God itself. 1. Pet. 1. 17. 2. Cor. 7. 1. Act. 9 31. Luk. 1. 74. 2. Tim. 1. 7.  
Secondarily, the effects of his anger, which are his judgements and chastisements. Psalm. 119. 120. Hab. 3. 16. Deut. 5. 29.       

Opp. as the 

Disorder, which is preposterous fear of 

God, in regard of the time 

Past, which is the horror of the wicked, averting them from him, as from a severe or cruel judge. Gen. 3. 10. Heb. 10. 29. jam. 2. 19 Mat. 8. 29.  
To come, when men fear not the displeasure of God itself, but only the effect of it, which is punishment: this is servile fear. 1. joh. 4. 18. Rom. 4. 15.    
Other things more than of God. Luk. 12. 4, 5. 1. Pet. 3. 14. Esa. 51. I2, I3. Apoc. 21. 8.    
Extremes, in the 

Excess: fearfulness 2. Tim. 1. 7 working either 

Superstition, or scrupulous care to serve God according to men's inventions. Esa. 29. 13. Act. 17. 22.  
Despair, Esa. 12. 2. ● 43. 1, 5. or astonishment. Exod. 20. 20. Luk. 5. 9    
Defect: Carnal security, when men (destitute of true faith and repentance) do notwithstanding promise to themselves impunity. Prou. 28. 14. Psal. 36. 1, 2. Esa. 28. 15. Rom. 3. 18. Gen. 20. 11.       

Humility 
Humility.  to be added to the former, as another duty of the soul, which we owe to God, Mic. 6. 8. and as a means and sign of all the former. Mat. 11. 29. 1. Pet. 5. 5. Math. 18. 1, 4.  
Where consider the 

Nature of humility, which is to humble a man, and (as it were) to make him even with the ground, stripping himself of all praise, and renouncing all conceit of his own worthiness, that all praise may wholly be ascribed to God. Psa. 115. 1. Dan. 9 7, 8, 9 1. Chr. 29. 14. Gen. 32. 10. 1. Cor. 15. 10.  
'Cause of it, the acknowledgement of 

Our own vileness and unworthiness, in respect of our 

Mould, we being but dust and ashes. Gen. 18. 27. Ecclus. 10. 12.  
Miserable estate in ourselves, in regard of 

Our sin. Luk. 18. 13●15. 19  
Punishment due to us for the same, Ga. 3. 10.      
Mercy and bounty of God so undeservedly vouchsafed unto us. Genes. 32. 10. Lam. 3. 22. 1. Cor. 4. 7.      
Outwardly and in the whole man, we are to have God by honouring him. 
Honouring of God.  Mal. 1. 6. 1. Cor. 6. 20.  
We are to honour God with the honour of the 

Sign, which is religious adoration, and is to be performed to the Lord alone. Math. 4. 10. Esa. 45. 23.  
Deed, which 〈◊〉 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worship or service, ●● 〈…〉, etc. Deu. 6. 13. ●10. 20.  
〈◊〉       

Opp. 

Counterfeit humility. Mat. 6. 16. Esa. 58. 5.  
Pride, Pro. 16. 5. in 

Assuming to ourselves that praise which is due to God. Dan. 4. 27. Act. 12. 22, 23.  
Not acknowledging either 

Our own unworthiness, but arrogating to ourselves, such, or so great good things as we have not. Gal. 6. 3. Luk. ● 8. 9, 11. Pro. 30. 12.  
Bounty of God towards us, but ascribing the good things we have, to ourselves. 1. Cor. 4. 7.        
Opp. 

Not honouring of God, which is profaneness and contempt of God. Mal. 3. 14. job 21. 14, 15.  
Not honouring him alone, which is idolatry, whether it be with the honour of the 

Sign. Psalm. 44. 20. Act. 10 25, 26. Apo. 19 10.  
Deed. Deut. 13. 13. ● 17. 3. Exod. 22. 20.         

The second Commandment.  


The Affirmative part,  
Commanding us to worship God by such means, & after such a manner as he hath prescribed in his W●rd, and is agreeable to his nature. Deut. 12. 30, 31, 32. that is to say, in Spirit and in truth. joh. 4. 23, 24.  
His Nature is spiritual, his Word is truth; and therefore he is to be worshipped in 

Spirit, that is, 

By spiritual means.  
After a spiritual manner.    
Truth, that is, 

By true means,  
After a true manner.   that is, such as is prescribed in the Word.    
The special duties concern the 

Parts, and sorts of God's worship.  
Circumstances and ceremonies.    
The Parts. The worship of God is partly 

Inward, of the soul; which the Lord chiefly respecteth.  
Outward, with which the inward is ever to be joined.    
here therefore is commanded uprightness 
Uprightness.  in God's worship. Luk. 1. 75. joh. 4. 23, 24. Psalm. 119. 7. 1. Thes. 2. 4. Act. 10. 33. Luk. 8. 15.  
The common affections. The worsh. of God is 

Private.  
Public, in which are required 

Inwardly, unanimity. 
Unanimity.  Act. 1. 14. ●2. 1. ●8. 6. Mat. 18. 19  
Outwardly, uniformity. 
Uniformity  Psal. 34. 3.       

The Negative part,  
Forbidding all will-worship and superstition, whereby men worship God according to their own inventions. Col. 2. 8, 23. Num. 15. 39 whether it be in regard of the 

Means. Levit. 10. 1, 2. joh. 22. 10. 2. Kin. 16. 10.  
Manner. Esa. 1. 11, 12, 13. ● 66. 3.    
But here especially are forbidden (as the grossest sins against this commandment, under which the Lord would forbid the rest) 

Making Images to ourselves, under which he forbiddeth all means devised by ourselves. 1. joh. 5. ult. Deut. 27. 15.  
Worshipping him by Images, whereby all counterfeit and corrupt worship is forbidden. Deut. 4. 12, 15. Exod. 32. 1, 4. 5. Psal. 97. 7.    
Opp. Hypocrisy in the worship of God. Esa. 29. 13. Mic. 6, 7. 8. Psal. 17. 1. Ezech. 33. 31.  
Opp. 

Schism and division. 1. Cor. 11. 18.  
Confusion. 1. Cor. 11. 21.     

The sorts. The worship of God is either 

Invocation of the name of God.  
Ministry and hearing of the Word.  
Administration and receiving of the Sacraments.    
1. Of Invocation: 
Invocation.  and that it is to be used. 1. Thes. 5. 17. Luk. 21. 36. jam. 4. 2. Dan. 6. 10.  
The things generally required in Invocation, are partly 

Essential.  
Accidental.    
Essential, as 

1. To whom.  
2. In whose name.  
3. How, or in what manner.  
4. By whose help.  
5. For what things.    
1. To whom; namely, to God, and to him alone, which is prescribed in the first Commandment. Ps. 50. 15. ● 65. 3. Luk. 11. 2. And of him we are to conceive as he hath revealed himself in his Word.  
2. In whose name, viz. in the name of Christ. Eph. 3. 12▪ joh. 16. 24. Dan. 9 17.  
And in his name alone, as being the only Mediator, as of Redemption, Act. 4. 12. so also of Intercession. 1. Tim. 2. 5.  
3. The manner, according to the will of God revealed in his Word. 1. joh. 5. 14. Rom. 8. 27. viz.  
Before we call upon God, we are to prepare ourselves by meditation. Psal. 108. 1. Eccl. 4. 17. ● 5. 1.  
In the action itself there are duties required, 

Generally in the soul.  
Specially in the 

Mind.  
Heart.       

Opp. Neglect of Prayer. Psal. 14. 1, 4. job 21. 15.  
Opp. 

Prayer to Saints or Angels. Esa. 63. 16. Act. 10. 26. Apoc. 19 10. jer. 2. 13.  
Misconceiving of God, (and so worshipping they know not what. joh. 4. 22.) in respect of the 

Nature. As the Anthropomorphites, and ignorant persons, who conceive God under the shape of a man.  
Persons. For the true God is the Father, the Son, and the holy Ghost. He therefore who denyeth any one Person, doth not worship the true God: as the 

jews. 1. joh. 2. 23.  
Turks.        
Opp. Not to pray in the name of Christ alone, but in the name and mediation of Saints and Angels.  
Opp. To pray amiss. jam. 4. 3.  
Opp. To be rash in speaking to God. Eccl. 5. 1. Ecclus. 18. 22.   

In the soul generally it is required, that our prayer be● speech of the soul, and not of the mouth only, a lifting up of our hearts, Psal. 25. 1. and a pouring forth of the soul, Psal. 62. 8. a praying in spirit, Ephes. 6. 18. and in truth. Psal. 145. 18.  
and therefore with the 

Attention of the mind.  
Intent and desire of the heart.    
In the mind is required, that we pray with 

Understanding. Psal. 47. 8. Col. 3. 16.  
Faith, that is, with Persuasion that we and our prayers are accepted of God in Christ. 1. joh. 5. 14. Ephes. 3. 12.    
In the heart it is required that we pray with 

Humility, in respect of our own unworthiness. Gen. 18. 27. Luk. 18. 13. Gen. 32. 10.  
Reverence towards the Majesty of God. Eccl. 5. 1.    
4. By whose help, viz. by the help of the holy Ghost, who is the Spirit of supplication, and helpeth our infirmities. Rom. 8. 26, 27. Zach. 12. 10. Ephes. 2. 18.  
5. For what things, viz. good things only, Math. 7. 11. which may concern 

God's glory.  
The good of 

The Church.  
Our brethren.  
Ourselves.      
The things Accidental, are the circumstances of 

Persons, in respect whereof Prayer is either 

Private. Mat. 6. 5, 6.  
Public. Math. 18. 20.    
Place: for we may pray in all places, both 

Openly. 1. Tim. 2. 8.  
Secretly.    
Time, for we are to pray always. 1. Thes. 5. 17, 18. Ephes. 6. 18. that is, both 

Ordinarily, at set times. Psal. 55. 17. Dan. 6. 10.  
Extraordinarily, as occasion is offered. Col. 3. 17.       

Opp. Not to pray from the heart, but with the mouth only: a lip-labour. Host 7. 14.  
To pray with 

Wand'ring thoughts.  
Feigned lips, the desire and intent of the heart, not agreeing with the words of the mouth. Psal. 17. 1. Psal. 78. 36.    
Opp. To pray without 

Knowledge. Mat. 20. 22.  
Faith. Rom. 10. 14.    
Opp. To pray 

With a conceit of our own worthiness. Luk. 18. 9, 11.  
With less reverence than if we spoke to a mortal man.    
Opp. To pray for evil and unlawful things: for that is to make God the author of evil.   

The things specially required, are such as concern the several kinds of Invocation, viz. 

Prayer:  
Thanksgiving:   which in use are to be joined. Col. 4. 2. Phil. 4. 6.  
In Prayer, three things are required; 

Sense of our want. Psal. 63. 2. jam. 1. 5. joh. 7. 37.  
Fervency of desire, to have our want supplied. jam. 5. 16. Lam. 2. 17. Rom. 8. 26. ● 15. 30.  
Special faith in the promises made to our prayer; that is, that our particular requests shall be granted unto us. Mat. 21. 22. Mark. 11. 24. jam. 1. 6.    
The things specially required in thanksgiving, belong to the 

Action itself, wherein are required 

Thankfulness. Colos. 3. 16. Psal. 9 1. ● 111. 1.  
Cheerfulness. Philip. 1. 4. Psal. 9 2. ● 100 1. ● 81. 1.    
Object: for we are to give thanks for all things, and in all estates. 1. Thes. 5. 18. Eph. 5. 20.    
2. Of the Ministry of the Word; where we are to consider the duty of the 

Minister, in reading and preaching the Word of God.  
People, in hearing the Word.     

Opp. To neglect the duty of prayer. jam. 4. 2.  
Opp. to pray 

Without feeling, as 

Secure persons, that feel no want. Apoc. 3. 17, 18.  
Proud persons, that think themselues full. Luk. 18. 9 ● 1. 55.    
Coldly.  
Without faith. jam. ●. 6, 7.    
Opp. To neglect the duty of thanksgiving. Luk. 17. 17.  
To give thanks without 

Thankfulness, and therefore in hypocrisy.  
Cheerfulness, and so without sense of God's bounty towards us.    
Not to be thankful in all estates.   

As touching preaching, 
Preaching.  consider the 

Person.  
Object.  
Parts.  
Manner.    
The Person ought to be a Minister, Heb. 5. 4. Rom. 10. 15. called by 

God, and therefore endued with 

Sufficiency of gifts. 1. Tim. 3. 2. Mat. 13. 52. Mal. 2. 7.  
Willingness to employ them. Esa. 6. 8. Rom. 1. 15.    
The Church.    
The Object is the Word of God. Deut. 18. 18, 20. as the only means of this part of God's worship. 1. Thes. 2. 13. 1. Pet. 4. 11. 2. Cor. 2. 17. joh. 7. 16. 1. Pet. 4. 11.  
The parts of preaching: 

Explication of the Scripture, by the Scripture, according to the analogic of faith. Neh. 8. 9 Rom. 12. 6.  
Orthotomy, or right dividing of the Word, 2. Tim. 2. 15. which is partly 

The right diduction or collection of doctrines and observations out of the text.  
Application of them to the use of the hearers, by the way of 

Doctrine.  
Confutation  
Exhortation  
Reproof.  
Consolation   Luk. 12. 42. 2. Tim. 3. 16.       

Opp. Intruders into the ministry, not called jer. 14. 14, 15.  
Nor furnished with gifts. Esa. 56. 10. Mal. 2. 9 Host 4. 6. Or not willing to employ them. Mat. 5. 15.  
Opp. Teaching other doctrine than is contained in the Word. 1. Tim. 1. 3. ● 6. 3. as 

Errors.  
Fables and inventions of men. 1. Tim. 1. 4. ● 4. 7.    
Making merchandise of God's Word, or mingling it with the doctrines and inventions of men. 2. Cor. 2. 17. jer. 23. 28.   

The manner of preaching, viz. In 

Demonstration of the Spirit. 1. Cor. 2. 4. Mic. 3. 8. that is, of spiritual graces, both of the 

Ministry.  
Person.    
Simplicity. 1. Cor. 1. 17, 21. ● 2. 4, 5.  
Sincerity. 2. Cor. 4. 2. ● 2. 17.  
Integrity. 2. Cor. 2. 17. ● 4. 2. 2. Tim. 2. 15. 1. Thes. 2. 4. Gal. 1. 10.  
Fidelity, without respect of persons. Deut. 33. 9 1. Cor. 4. 2. jer. 23. 28.  
judgement and discretion. Mich. 3. 8. Mat. 24, 45. Gravity. Tit. 2. 7.  
Authority and power. Mat. 7. 29. Mic. 3. 8. Tit. 2. 15.  
Courage and freedom of speech. I●r. 1. 8, 17. Ezech. 3. 8, 9 Ephes. 6. 19, 20.  
Zeal of 

God's glory. joh. 7. 18. Mal. 2. 2.  
The salvation of the People. 2. Cor. 11. 2. Gal. 4. 19 2. Cor. 2. 15.      
The duties which concern the hearing of the Word. Luk. 8. 18.  
And these are to be performed, both 

Before we hear. Preparation. Exod. 19 Eccl. 4. 17. looking to our feet, that is, affectious▪ this preparation consisteth in 

Removing the impediments, as it were the putting off our sho●es. Exo. 3. 5. as 

Carnal security, which maketh men come to the hearing of the Word, without any desire or care to profit: this maketh hearers like the high way. Luk. 8. 13.  
Impenitency, which causeth men to come without purpose of amendment: but rather with purpose to go on in sin, whatsoever the Minister shall say to the contrary. We must purge the vessel of our heart, before it will be fit to receive the pure liquor of God's Word. 1. Pet. 2. 1, 2. and we must plough up the fallow ground of our hearts, before the seed of God's Word be cast into it. jer. 4. 4. jam. 1. 21.  
Worldly cares, which cause men to receive the seed as it were among thorns. Luk. 8. 14. jer. 4. 4▪ Eze. 33. 31  
Excess in diet, surfeiting and drunkenness. Luk. 21. 34.  
Conceit of our own knowledge▪ that we may hear with meekness. jam. 1. 21. Psal. 25. 9 Prou. 26. 12.  
Prejudicate opinions, that we may hear with docility. Luk. 18. 34.  
Hypocrisy, which maketh men like the stony ground. Luk. 8. 13.  
Curiosity, that we may come to learn, rather than to judge & censure. Act. 17. 20. 21.  
Hatred of the Ministers person, or mislike. 1. King. 22. 7, 8.  
Itching of the ears, & affection to hear such as delight the ears, and please their fancies. 2. Tim. 4. 3. Mica. 2. 11.  
Schismatical affection to hear some Ministers, & in comparison of them, to contemn others. 1. Cor. 1. 11. 12 ● 3. 4▪    
Using helps See A.    
While we hear. B.  
After we have heard. C.    
A. The helps which we are to use, are 

Meditation, 

Whither we go, to wit, to the place of God's presence, to appear before him.  
To what end, to 

Perform an holy and upright service unto God.  
Use religiously the means of our salvation.    
What our wants be, in regard of 

Knowledge:  
Faith:  
Obedience, etc.    
How necessary, profitable and effectual the Word of God is, for relieving our wants:   that we may come with hungering and thirsting desires to the hearing of the Word. 1. Pet. 2. 2.  
Prayer for 

The Minister, that God would assist him, and direct him by his Spirit, etc. Ephes. 6. 9 Col. 4. 3.  
Ourselves, that the Lord would illuminate our minds, open our hearts, strengthen our memories, subdue our affections, transform our lives into the obedience of his truth, etc. Psalm. 119.      
B. Duties while we hear: 

1. To set ourselves in God's presence, and to behave ourselves as before him. Act. 10. 33.  
2. To acknowledge the Minister to be the Ambassador of God, 2. Cor. 5 20, and to hear the Word preached, as the Word of God. 1. Thes. 2. 13. Deut. 3 2. 3. jonas 3. 5.  
3. To hear with 

Reverence and fear. Esa. 66. 2.  
Silence. Men are silent to hear but their Superior speak. job 29. 9  
Readiness and desire to hear. Act. 17. 11.  
Attention. Act. 8. 6. Luk. 4. 20. ● 19 48. ● 8. 8.  
Faith. Heb. 4. 2. Act. 13. 48.  
Alacrity, and not with weariness.  
Constancy, not departing before the end.  
Meekness and submission, jam. 1. 21. accommodating ourselves to every part or passage of the Sermon: as when the Minister 

Teacheth, with teachableness to learn.  
Confuteth, to lay aside our error, that we may be found in the faith. Tit. 1. 13.  
Exhorteth or reproveth, etc. to receive the words of exhortation. Heb. 13. 22. Prou. 15. 31, 32. Not as Act. 5. 33. ● 7. 54 ● 22. 22, 23.     And not 

With wand'ring minds. Ezech. 33. 31.  
Reading, or being otherwise occupied.  
Sleeping. Act. 20. 9    
4. To receive it into a good and honest heart, with desire to retain it, and with purpose to practise it. Luk 8. 15.  
5. To lay it up in the treasure of our hearts. Luk. 2. 19 51. Prou. 4. 21. and to hear for afterwards Esa. 42. 23. Not to let it slip from us. Heb. 2. 1.    
C. Duties after we have heard. To 

Meditate of that which we have heard, and as it were to chew the cud. Act. 17. 10, 11. Psalm. 1. 2.  
Confer with others, especially such as are committed to our charge. Deut. 6. 7.  
Call it to mind as occasion shall be offered, and not to be hearers of forgetfulness. jam. 1. 25.  
Endeavour to practise it. Luk. 8. 15. ● 6. 48. ● 11. 28. jam. 1. 22.    
3. The administration and use of the Sacraments.  
Wherein we are to follow the direction of God's Word, viz. that we use 

Those Sacraments, and no other, which the Lord hath instituted in his Word.  
Them after that manner which God hath prescribed in his Word.    
The Sacraments of the New Testament (for the Old appertain not to us) are only two, viz. 

Baptism.  
The Lord's Supper    
In the right use of Baptism, there are duties required in the 

Party baptising: in whom it is required, that he 

Be a lawful Minister.  
Do administer it according to Christ's institution: where consider 

What, viz. the 

Element, which is water only.  
Sacramental word.    
To whom, viz. to those who are within the covenant, whether 

Grown persons.  
Infants.        
Party baptised, viz. faith and repentance, 

Truly professed, by him that is of years.  
Promised in behalf of the Infant, and performed when he comes to years.    
People, 

To be present to receive the party baptised, into the congregation.  
To join in prayer for the party baptised.       

Otherwise we 

Build upon the sand. Luk. 6. 49.  
Aggravate our sin, and increase our punishment. joh. 15. 22.    
To these the Papists add five other.  
The Papists permit private persons, yea Midwives, to baptise.  
The Papists add Oil, Salt, and spital, etc.  
The Papists suppress it in an unknown language.  
Opp. To break the Vow of Baptism.  
Opp. To depart.   

1. Cor. 11. 23. In the right use of the Lords Supper, there are duties required in 

The Minister, that he administer it according to Christ's institution: where consider 

What he is to administer, viz. 

The elements, both 

Bread.  
Wine.    
The Sacramental Word.    
How, with such Sacramental rites and actions as were ordained by Christ.  
To whom, to the faithful in profession at the least: And not to 

Profane persons.  
Heretics, or excommunicate persons,  
Such as cannot prepare themselves.    
To what end, that it might be a 

Sacrifice of praise to God.  
Memorial of Christ's death.  
Means to confirm the faith of the receiver, etc.      
The faithful among the people, viz. to 

Receive the Communion when it is administered.  
Receive it worthily. Whereunto are duties required 

Before, viz. due preparation, consisting in 

A trial of ourselves, how we stand towards 

God, in regard of our 

Knowledge.  
Faith.  
Repentance.    
Neighbours, in regard of brotherly love.    
Prayer, 

Confessing our sins, and wants.  
Desiring Gods blessing upon his own ordinance.      
At the Communion some thing is to be 

Considered: the sacramental union of the sign, and the thing signified.  
Done, viz. the bread & the wine are to be received with 

Faith.  
Thanksgiving, & showing ●orth the death of Christ.      
Afterwards, to 

Be thankful to God.  
Labour to feel the fruit and benefit of the Sacrament.  
Perform the repentance, which in the time of our preparation we either purposed or promised.           

The Papists withhold the Cup from the people.  
The Papists pour water into their wine.  
They mutter the words as a charm over the bread.  
They use diverse gesticulations, partly 

Ridiculous.  
Idolatrous, as 

Elevation.  
Adoration.  
Carrying about.   the Bread.    
The Popish Priests distribute nothing to others, but are the only receivers in their private Masses.  
The Papists consecreate their Eucharist, that it may be 

Adored and carried about in pomp, and not to be received.  
A sacrifice propitiatory for the quick and the dead.  
An Idol which they worship in stead of Christ.     

And these were the parts of God's worship.  
Now follow the 

Adjuncts of God's worship, as the 

Circumstances.  
Ceremonies.    
Means thereof.    
Concerning the circumstances belonging to God's worship, and the ceremonies therein to be used, we are to follow the general rules of God's word, namely, that all things be done 

To edification. 1. Cor. 14. 26.  
Decently. 1. Cor. 11. 13 1. Cor. 14. 40.  
According to order. 1. Cor. 14.40.    
The means of God's worship, especially of 

Prayer, Fasting▪ see my Treatise thereof.  
The Ministry of the Word and Sacraments, as the 

Preparation and education of Ministers in schools of learning. 1. Sam. 10. 5. ● 19 20. 2. King. 4. 38.  
Preservation and sufficient maintenance. Deut. 12. 19 1. Tim. 5. 17. Gal. 6. 6, 7.         

The third Commandment.  
The Affirmative part, Commanding us to sanctify the name of God. Math. 6. 9 Psal. 29. 2.  
The Negative part, Forbidding to take the name of God in vain; that is, to profane it, or pollute it.  


The special duties of sanctifying God's name, are the usage of God's name holily, 

according to the several acceptation of God's name, which signifieth either 

1. God himself, and his attributes, which are himself. joel 2. 32. Deut. 28. 58. Exod. 33. 19 and 34. 5, 6, 7.  
That whereby he is named, that is, 

2. Renowned: his name of renown, or glory. Exod. 9 16. Psalm. 8. 1.  
Known, as 

3. His titles: as jehovah, jah, Lord, God, etc. Exod. 3. 15. Exod. 6. 3.  
Means whereby he is known, which are either 

Peculiar to his Church, as the 

4. Word of God. Act. 9 15 ● 21. 13.  
5. Religion of God, prescribed in his Word. Mic. 4. 5. 1. King. 5 3, 5.    
6. Common to all, as the works of God, for God is known by his works, as men are by their names. Rom. 1. 19, 20. Exod. 34. 7. Psa. 58. 11, 12. Ro. 1. 21.          
After an especial manner, according to any almost of the former acceptations, and that is, by swearing.    
1. As the name of God signifieth▪ God himself, and his attributes.  
Thus we are to sanctify the name of God, in our 

Hearts, 1▪ Pet. 3. 14, 15. by 

Thinking and conceiving of God and his attributes, holily and reverently.  
Acknowledging, believing, and remembering effectually God and his attributes.    
Mouths, by 

Confessing, and professing God and his attributes. Rom. 10. 10. 1. Pet. 3. 15.  
Speaking holily and reverently of God and his attributes.    
Lives, by a conversation answerable to the effectual knowledge of God and his attributes. Deut. 28. 58.    
2. As the Name of God signifieth his glory.  
Thus we are to sanctify the name of God, by glorifying him in our 

Hearts, by a true 

Desire of God's glory.  
Purpose and intent thereof. Mal. 2. 2.    
Mouths, by making the glory of God, both the 

Matter of our speech: for by giving praise and thanks to God, we glorify him. Psalm. 50. 23.  
End of our speech, by uttering 

Necessary truth. josh. 7. 19 Col. 4. 6.  
Savoury speeches.      
Lives, by 

Doing all things to the glory of God. 1. Cor. 10. 31.  
Bringing forth the fruits of good works: for thereby we 

Glorify God ourselves. joh. 15. 8.  
'Cause others to glorify him. Math. 5. 12.         

The special vices.  
To entertain base, unreverent and ungodly thoughts, concerning God and his attributes. Psalm. 50. 21. this is to blaspheme God in our hearts. job. 1. 5. Psalm. 14. 1. ● 10. 11.  
Not to know God, etc. effectually. Rom. 2. 4, 5.  
Not to confess God and his attributes before men. Math. 10. 33.  
To speak of God, or his attributes 

Vnreverently.  
Unholily.   Psalm. 78. 19, 20. Exod. 5. 2.  
Not to sanctify God in our lives. Numb. 20. 12. Tit. 1. 16.  
Pride, and vainglory. Gen. 11. 4.  
Neglect of God's glory. Rom. 1. 21.  
To suppress the praises of God, and to be unthankful to him. Luk. 17. 17.  
To blaspheme the name of God. Levit. 24. 11.  
Opp. Truth 

Dissembled, or suppressed. joh. 9 21. ● 12. 42, 43.  
Denied. Mark. 14. 68  
Oppugned. Act. 26. 11. 1. Tim 1. 13.    
Speech, 

Idle. Math. 12. 36.  
Vnsavoury. Col. 4. 6.    
By our sins, to 

Dishonour God. Rom. 2. 23.  
'Cause his name to be blasphemed. Rom. 2. 24. 2. Sam. 12. 14. Tit. 2. 5.     

3. As the Name of God signifieth his titles, which we use by taking them 

Up in our mouths and writings.  
Upon us, when we are called after God's name, and his name is called upon in us. Genes. 4. 26. Esa. 43. 6, 7. Act. 11. 26.    
We sanctify the Name of God in our speech and writings, when it is mentioned 

In a matter serious.  
After a reverend manner.  
To a good end.    
And hereunto is referred Blessing of 

God. Rom. 9 5. ● 1. 25. 2. Cor. 11. 31. jam. 3. 9  
Men, which 

Generally is required of all. Mat. 5. 44. Rom. 12. 14. and hereto salutation is referred. Genes. 47. 7, 10. jam. 6. 12. Rom. 16. 16. Mat. 5. 47.  
After a peculiar manner is to be performed by Superiors. Heb. 7. 7. as by 

Parents. Gen. 27. 27. ● 49.  
Ministers. Nu. 6. 23, 24, 25.  
Magistrates. 2. Sam. 6. 18. 1. Kin. 8. 55.        
We sanctify the Name of God and of Christ our Saviour, which we take upon us, professing ourselves Christians, and the children of God, when we walk worthy our calling. Ephes. 4. 1. Tit. 2. 10. 2. Tim. 2. 19 Eph. 5. 3.   

Never to make mention of God, which is a sign that he is not in men's thoughts.  
To mention it amiss, as 

In a matter light and ridiculous, as in sport.  
After a manner 

Vnreverent and careless.  
Superstitious.    
To a wicked end, as to 

Charms and Exorcisms. Act. 19 13.  
Wicked sentences, which begin, In nomine Dei. Amen.  
Erroneous doctrines. jerem. 23. 25.      
Opp. Cursing. Rom. 12. 14.  
Salutation, 

Neglected in due time and place.  
Abused to 

Hypocrisy, where it is not sincere and from the heart.  
Malicious purposes. 2. Sam. 20. 9 Mat. 26. 49.      
Name of Christ, as it is taken upon men, profaned, Gen. 6. 2. which is a fault either 

Common to all wicked persons which call themselves Christians.  
Peculiar to the Jesuits, who under the name of jesus, serve Antichrist.     

4. As the Name of God doth signify his Word.  
This (to omit the holy and pure use of it, in the preaching & hearing thereof, of which we spoke in the 2. Com.) we are to sanctify in our 

Hearts, by a holy 

Meditation thereof.  
Desire, study and care to know and practise it.   Psal. 119.  
Words and writings, by applying it to those uses for which it is profitable. 2. Tim. 3. 16. to ourselves, or others, for the 

Information of the judgement, by doctrine and confutation.  
Reforming of the life and affections, by admonition, exhortation, reproof, consolation.    
Deeds, by obeying it from our hearts. Rom. 6. 17. Luk. 11. 28. joh. 13. 17.    
5. As the Name of God signifieth his religion.  
This are we to sanctify by a conversation answerable to the Religion which we profess, Tit, 2. 11, 12. 13. Ephes. 4. 20, 21, 22, 23, 24. ● 5. 8, 10, 11. This being the right way, Esa. 30. 21. Act. 9 2. we are to walk in it, Mic. 4. 5. and that 

Uprightly, in respect of God. Psal. 119. 1. Gal. 2. 14. Gen. 17. 1.  
Inoffensively, in respect of men. 1. Cor. 10. 32. Heb. 12. 13. Phil. 1. 10. Act. 24. 14, 15, 16.     

The Word of God is profaned in the 

Heart, when we have neither desire to know it, nor care to keep it.  
Words & writings, when it is abused to uses either 

Vain and unprofitable, as when it is read in an unknown language, or so sung, that it cannot be understood. Psalm. 47. 7.  
Evil, in respect of 

judgement, as for the 

Confutation of the truth.  
Confirmation of errors.    
Manners, as to 

Impenitency. Psa. 50. 16, 17.  
Scoffs and jests.  
Charms and enchantments. Deut. 18. 11, 12.        
Deeds, when we do not observe it to do it, Levit. 22. 31, 32. either through 

Neglect. Malac. 1. 12. Amos 2. 7. Prou. 30. 9  
Contempt, which is a kind of blasphemy. Num. 15. 30, 31.      
Thus the name of God is taken in vain, when our conversation is not agreeable to our profession: as when men walk in respect of 

God, in hypocrisy, 2. Tim. 3 5. pretending the profession of religion to their 

Worldly respects. Phil. 3. 18, 19  
Wicked respects. Mat. 23. 14. 1. King. 21. 9 2. Sam. 15. 8. Math. 2. 8.    
Men, offensively: and thus the name of God is profaned by the 

Dissolute and wicked life of carnall-gospellers. Rom. 2. 24.  
Offences of the godly, 2. Sam. 12. 14. and those that would seem forward professors.       

6. As the Name of God signifieth his works, both of 

Creation, in respect whereof he is called the Creator.  
Administration, in regard whereof he is called the Governor and judge of the world.    
The works of Creation or creatures, we are to sanctify by a 

Holy meditation and mentioning of them, to 

God's glory, that we 

In them may acknowledge the wisdom, power and goodness of God. Rom. 1. 19, 20. Psalm. 19 1.  
Knowing him by his works, may glorify him as God. Rom. 1. 21.  
Acknowledging in them the workmanship of God, may speak honourably thereof. Psa. 139. 14. Gen. 1. 3 1.    
Our good, that what the Scripture hath taught us in them to 

Imitate, we may follow. Math. 6. 26, 28. Prou. 6. 6.  
Avoid, we may shun. Psalm. 32. 9 jerem. 5. 8. 2. Pet. 2. 22.      
Pure use, sanctified by 

The Word.  
Prayer.   1. Tim. 4. 5     

Opp. 

In respect of God's glory, 

Not to acknowledge God by his creatures.  
Knowing him by them, not to glorify him as God.  
To deprave or deride (like Mo●us) the works of God.    
In regard of our good, to imitate that in them, which the Scriptures teach us to shun.    
Opp. To the use sanctified by 

the Word, is the use 

Without, or besides the Word, being 

Scrupulous. Rom. 14. 23.  
Superstitious, 

Ascribing sanctification to them, as, to holy-water, salt, candles, bells.  
Abusing them to divination. Deut 18. 10. Esa. 47. 13. jer. 10. 2.      
Contrary to the Word, abusing them as instruments unto sin, as our bodies to fornication, our meat and drink, to surfeiting and drunkenness.    
Prayer, the profane use, without 

Craving God's blessing in the use.  
Returning thanks to God the giver of them.       

The works of administration, (which in a general sense are called the judgements of God) are exercised in 

Determining doubts, which by men cannot sufficiently be decided, viz. Lots, Prou 16. 33. as in 

Deciding controversies. Pro. 18. 18.  
Elections. 1. Sam. 10. 21, 24. Act. 1. 23.  
Dividing inheritances. Numb. 26. 55.  
Finding out a secret offender. josh. 7. 14.   Lots are purely used, when we 

Call upon God for his direction, referring ourselves to his judgement. Act. 1. 24.  
Rest well pleased in the sentence of God.    
Assigning 

Rewards and blessings, hereof we are to have a pure use, whether bestowed upon 

Ourselves: that is, to be thankful for them, and to testify our thankfulness, by 

Words, in 

Giving thanks. Psal. 124. 6. ● 86. 12, 13.  
Declaring Gods benefits. Ps. 66. 16. 71. 8, 18.    
Deed, by 

Referring them to God's glory, & the good of our brethren. Luk. 19 13.  
Being moved to repentance thereby. Rom. 2. 4.      
Others: viz. to 

Rejoice with them. 1. Cor. 12. 26  
Praise God for them. Psal. 35. 27. Gal. 1. 23.      
Punishments & crosses, which more specially are called judgements: whereof also we are to have a pure use, whether laid on 

Ourselves, to 

Be humbled under the hand of God. job 1.  
Patiently & thankfully to bear them job 1.  
To learn obedience by that we suffer. Heb. 5. 8.    
Others, to 

Be terrified (by their example) from sin. josh. 22. 20. 1. Cor. 10. 6. Rom. 11. 20, 21.  
Condole with the faithful. Ro. 12. 15  
Magnify the justice of God in punishing the wicked Psal. 58. 11, 12. judg. 5. 31.           

Lot's abused, in 

Casting of fortunes.  
The game called Lottery.  
Those games of Dice and Cards, etc. which wholly consist in chance: for in toys and sports we are not to appeal to the immediate judgement of God. Prou. 16. 33.    
Not to be thankful to God for his benefits.  
Not to testify our thankfulness: but rather to 

Assume the praise to ourselves.  
Abuse Gods blessings to 

His dishonour.  
Harm of others.  
Impenitency.      
To envy the graces of God in others.  
Not to be humbled under the hand of God. jer. 5. 3. Esa. 22. 12, 13.  
To be impatient, and to murmur.  
To be incorrigible. Esa. 1. 5. jer. 2. 30.  
Not to be warned by the judgements of God upon others. Dan. 5. 22. but rather to be pleased with ourselves, that we are not so afflicted. Luk. 13. 1, 2, 3.  
To rejoice at the afflictions of others. job 31. 29.   

Of Oaths.  
1. In general.  
The Na●e of God is to be sanctified by a lawful Oth.  
Where consider two things: First, that we are to swear upon just occasion. Deut. 6. 13. Psal. 63. 11. Esa. 45. 23.  
Secondly, that we swear lawfully.  
Duties required in a lawful Oath, respect the 

Object: for we are to swear by the Lord alone, Esa. 65. 16. jerem. 12. 6. Either 

Directly.  
Indirectly, the invocation and attestation referred to God, though something else be named.    
Manner, for we are to swear▪ Ier 4. 2. in 

Truth, Rom. 9 1. that is, 

To that which is true.  
Truly, Exanimi sententia. 2. Chr. 15. 15.    
Righteousness, promising by Oath lawful things only.  
judgement, 

Discerning the necessity of our Oath, in respect of the 

Person 

Imposing it.  
Not believing a necessary truth, without it.    
Thing, which cannot otherwise be proved.  
End, for 

God's glory.  
The good of 

Ourselves.  
Others.        
Duly weighing the conditions & circumstances. Gen. 24. 5. josh. 2. 17, 18, 19      
End, for we are so to swear, that 

God may have glory by the manifestation, or confirmation of a necessary (but hidden) truth, which otherwise could not be demonstrated▪ josh. 7. 19  
Our neighbour may be satisfied, controversies may be ended. Heb. 6. 16.  
Our own innocency cleared, Exod. 22. 11. and ou● duty discharged. 1. King. 8. 31.       

To refuse altogether to swear, with the Anabaptists.  
To swear unlawfully.  
To swear by any thing besides God, jer. 5. 7. Zeph. 1. 5. using Oaths 

Ridiculous: as By Lakin, etc.  
Pharisaical, by creatures, as Light, Fire, etc.  
Popish, as by 

Saints: Marry, john, etc.  
Idols, as 

Mass.  
Rood.     Amos 8. 14.  
Heathenish, by the gods of the Gentiles, 1. King. 19 2. Mebercle, Medius Fidius, etc.  
Blasphemous, as by all the parts and members of Christ.    
Opp. to swear 

To that which is false. Levit. 19 12.  
Falsely, with a mind to dece●ue Ps. 24. 4.    
To swear to an unlawful thing, which either 

Is apparently unlawful at the ti●e of the Oth. 1 Sam. 25. 21, 3●. ● 28. 10.  
Afterwards proveth to be unlawful. Mark. 6. 23, 25.    
Opp. To swear 

Without necessity, as they use to do, who swear ordinarily and commonly: this is to pollute the Name of God, and to make that common, which he hath sanctified and extolled above all things. Math. 5. 37. jam. 5. 12. Ecclus. 23. 8.  
Rashly and unadvisedly. Levit. 5. 4. 1. Sam. 14 39, 44. as those which swear in heat and choler.    
To swear to 

No end, vainly, & through a foolish custom, without regard of God's glory, or good of their brethren, or discharge of their duty.  
An ill end, as 

For a bravery, that they may glory in their shame, and garnish their speech with the pollution of God's Name.  
To falsify the truth, and to win credit to a falsehood.       

2. In special.  
There are two distinction of Oaths.  
1. An Oath is either 

Assertory, wherein some truth, is avouched, and that, if it be 

Certain & known, simply that it is so.  
Supposed, according to our opinion, that we think so.    
Promissory, whereby we truly promise some lawful thing which is in our power, calling upon God not only as our witness and judge, but also as our surety, that we will perform it. here four things are required: 

1. That the thing be lawful.  
2. That it is, and will be in our power.  
3. That we have a true and unfeigned purpose to perform it.  
4. That we do indeed perform it, Num. 30. 2. though to our own hindrance. Psal. 15. 4.      
2. An Oath is either 

Public.  
Private.     

Opp. To avouch that to be 

True, which we know to be false.  
Certain, which we know not to be true.    
Opp. To promise by Oath the which 

1. Is not lawful, which is to sin with an high hand, and with a desperate resolution to do ill.  
2. Is not in our power, which either 

Appeareth so at the first; and so cannot be promised by Oath, without extreme profaneness.  
Proveth so afterwards; & therefore cannot be promised simply, without great rashness.    
3. We do not mean to perform: which is to swear deceitfully. Psalm. 24. 4.  
4. Which we do not perform, being a thing lawful, and in our own power; and this properly is called Perjury.    
But if it be 

Impossible, our Oath doth not bind us.  
Unlawful, we are bound to break it: otherwise we add sin to a sin.     

In public Oaths consider the duty of him that 

Imposeth it, viz. that he so impose it, as that the Oath may be taken in 

Truth.  
judgement.  
Righteousness.    
Deposeth: that the consideration of the public pla●e for seat of judgement, make him the more reverently and circumspectly perform the general duties, both in Oaths 

Assertory.  
Promissory.      
A private Oath may be taken only upon necessity. Mat. 5. 37. for what is redundant, above yea or nay, in our ordinary talk or communication, is of evil: and consequently private Oaths must be rare and in season.  
To Promissory Oaths we are to refer Vows, which are promissory Oaths, made to God voluntarily concerning the performance of some certain thing which may be acceptable to God, either for the confirmation of our faith in prayer, or for the strengthening of our resolution in the performance of some good thing which we purpose.  
Duties required in Vows, belong either to the 

Making  
Performing   of them. Psal. 76. 11. Esa. 19 21.  
Those which belong to the making of a vow, concern the 

Object, which is God alone, Psal. 76. 11.  
Manner. A.  
End. B.     

Opp. To impose an Oath, 

When it is not necessary.  
Upon men of no credit, who make no conscience of an Oth.  
In matters of no moment.  
Tumultuously and in haste.  
Injuriously, especially in a capital cause, to make the party accuse himself.  
Against his conscience, when he knoweth that it 

Is false.  
Will not be performed.      
Opp. To depose in an Oath 

Assertory, contrary to conscience, for 

Malice.  
Favour.  
Hire.   1. King 21. 13. Mark. 14. 56.  
Promissory, contrary to a man's purpose: as when being chosen to public places, or admitted into societies, men take Oaths, only because it is the custom and manner that they should swear, not because they mean to keep their Oth.    
To swear in our communication, 

Without necessity,  
Rashly.  
Profanely. jer. 23. 10.  
Ordinarily and commonly.    
The Papists vow to Saints, both 

Themselves: as to Augustine, Francis, Dominick, etc. as the Nazarites were wont to vow themselves too God. Numb. 6.  
Other things; as Oblations, and Pilgrimages, etc.     

A. Manner, for it must be made in 

Truth, and therefore must be 

Sincere. 2. Chron. 15. 15.  
Voluntary. Deut. 23. 23.    
Righteousness, both in respect of the 

Person vowing, that either he 

Be his own man.  
Have the consent of his governor. Numb. 30.    
Thing vowed, that it be lawful & acceptable to God: as 

Things good and commanded: of such, Vows are made. 

Absolutely, which are renewings of our Vow in Baptism.  
With restraint of circumstances: as to give so much alms weekly; or to pray so oft daily, etc.    
The use, or forbearance of things indifferent, as we have found the same profitable or hurtful to us.      
judgement, so as the party clearly discern it to be a thing, 1. lawful and acceptable unto God: 2. in our power, either naturally, or by the assistance of God's grace promised to us: 3. profitable.    
B. End of the 

Vow, which is, to confirm our 

Faith in prayer. 1. Sam. 1. 11.  
Resolution in good things.    
Thing vowed, which must be referred to the 

Glory of God, as Vows Eucharistical, sacrifices of praise, gifts to be bestowed to godly uses. Ps. 66. 13, 14. ● 61. 8. ● 132. 2, 5. Levit 27. 16. Gen. 28. 20, 21.  
Good of our brethren: as Vows of charity and mercy towards the poor.  
Our profit: as the Vows of 

Sobriety, of fasting and abstinence.  
Repentance, as of 

Humbling our souls. Nu. 30. 14  
Amending our lives, in 

Forsaking our sins with the occasions thereof.  
Stirring up ourselves to the performance of our duties.             

Opp. Vows 

Hypocritical: when men do not truly purpose to perform them: such as hypocrites make in the time of adversity, to deceive God. Psal. 78. 36.  
Forced: as of some young persons, which against their will are thrust into Monasteries, and made to vow single life.    
The Vows of children entering into a Monastery, against the will of their parents, are held firm among Papists: as Mat. 15. 5, 6.  
Opp. To vow things either 

Simply evil.  
Evil to us.   Such are Monastical Vows.  
Opp. To vow that which either is not, or we know it not to be 

Lawful and acceptable to God. Deut. 23. 18. as the Vow of voluntary poverty.  
In our own power: as the Vow of single life, in them that have not the gift of continency.  
Profitable, as going on Pilgrimages, etc.    
Vows therefore indefinitely conceived, (as that of jephthe, judg. 11. 31.) are unlawful, because we know not whether they will be lawful, in our power, or profitable.  
Opp. To vow with the Papists, such things as serve neither for the 

Glory of God, but 

To superstitious and idolatrous ends.  
For their own glory, with opinion of merit.    
Profit of their neighbour, but contrary thereto, as the Vow of 

Monastical obedience, making them renounce all duty to parents, & service to their country.  
Voluntary poverty, making them drones, etc.    
Good of themselves, as the Vow of continency, from whence all the uncleanness & incontinency of the Popish Clergy proceedeth.     

As touching the performance of Vows, the Scripture requireth that we should perform them, or else we commit a sin, as bad, or worse than Perjury, Num. 30. 3. & that without 

Delay. Eccles. 5. 3, 4. Deut. 23. 21.  
Diminution. Num. 30 3. Deut. 23. 23.    
Provided always, that the thing vowed be 

Lawful.  
In our power.   Otherwise we have sinned in vowing, but we are not bound to the performance.  
No hang doth bind the conscience, which is against the Word of God.  
Vows are of 2. sorts: some 

Common to all Christians, as the Vow in Baptism, whereby we consecrated ourselves to God, and is more carefully to be performed.  
Proper to several men, and it is either a 

Renewing of the common Vow, which is needful to be done, when men come to years of discretion.  
New Vow, concerning 

Certain things commanded, with limitation of circumstances.  
Things indifferent, to be used or refused, as we have found them by experience to be profitable or hurtful for us.         

Not to perform lawful Vows, being in our power.  
To use delay, which argueth unwillingness.  
To perform it by the halves, which argueth doubling, as in Ananias and Saphyra. Act. 5.  
To think ourselves bound to perform unlawful or impossible Vows. judg. 11. 35, 39  
To pretend we cannot perform the Vow of Baptism, and such like lawful Vows, when we will not.  
Not to perform the Vow of Baptism, or those whereby it is renewed:  
Or any other lawful or profitable Vow, which is in our power to perform, if we will.     

The fourth Commandment.  


The Affirmative part,  
Commanding us to remember the Sabbath to sanctify it. Esa. 56. 2.  
Whence two things are to be considered: 

1. That we must sanctify the Sabbath.  
2. That we must be mindful and careful of it to sanctify it.    
To the sanctification of the Sabbath two things are required: viz. 

Rest, which is signified in the word Sabbath.  
The sanctifying of that rest.    
The rest which is required, is partly 

Outward, from bodily labours, and worldly business. Vers. 9 10.  
Inward, from the servile works of sin.    
Of the outward Rest, 3. things to be considered: 

1. Why it is required, viz. as a remedy against distraction.  
2. From what works: viz. works of our own, and servile works, as 

Buying and selling. Neh. 13. 15.  
Carrying of burdens. jerem. 17. 22.  
journeys. Exod. 16. 29. etc.    
3. How far forth works are forbidden: viz. 

As they are means of distraction, and hindrances of the entire sanctification of the Sabbath.  
Not as they are referred either to the means, or works of sanctification. To the 

Means, as the 

Labours of the Ministers, in and about their ministry. Math. 12. 5.  
Travel of the people to the places of God's worship. 2. King 4. 23.    
Works, as the duties of mercy and charity: as to heal the sick; to help a woman in travel, etc. Math. 12. 7, 12. Host 6. 6.    
Nor as they are works of necessity. Mat. 12. 1. to 19 Of necessity I say, 

Present, so as they could not have been done before, nor may be done afterwards.  
Sanctified, not contracted, through our own negligence.         

The Negative part,  
Forbidding the profanation of the Sabbath.  
Opp. The 

Extremes, in 

Excess: a jewish and superstitious observation of the outward rest, preferring it before either the means, or works of sanctification. Mat. 12. 1, 2. Mark. 3. 2. Luk. 13. 14. joh. 9 14, 16. 1. Mac. 2. 38.  
Defect: the neglect of the outward rest, following of bodily labours and worldly business. Exod. 34. 21. ● 31. 13, 14.    
Abuse of rest, to 

Idleness: when rest is not used as a means, but men rest in it as the end; which is worse than bodily labour. Sabbathum Asino●um.  
Vanity, in profane sports and pastimes, which more distract, and more hinder our works than honest labours. Esa. 58. 13. Sabbathum Tituli. Exod. 32. 6, 18, 19  
Sin, as to gluttony, drunkenness, whoredom, etc. Sabbathum Satanae.       

By necessity therefore are excused, the necessary 

Labour in provision of food.  
Tending of cattle. Mat. 12. 11 Labours of Mariners, being before the Sabbath on the sea.  
Fight for defence of our Country. 1. Mac. 2. 41.  
Labours of servants, and subjects, enjoined by their masters, and Magistrates, etc.    Mark. 2. 27. 
The Sabbath was made for man.  
The inward and spiritual rest from sin. For as we are to rest from sin every day (that in this life we may begin our eternal Sabbath, Heb. 4. 9 10.) so especially on the Sabbath. Esa. 56. 2. ● 58. 13.  
These works are chiefly forbidden, as being especially 

Servile works, whereby men serve the devil.  
Our own works.    
Now followeth the sanctification of the Rest, by 

Using the means  
Doing the works   of sanctification.  
The Sabbath is to be sanctified, both 

Publicly.  
Privately.    
The public sanctification consisteth in 

Using the means of sanctification in the worship of God. Wherewe are to consider the duty of y● 

Ministers, who are to be the chief actors in the public sanctification of the Sabbath: their duty is to 

Call upon God in behalf of the people.  
Read and preach the Word.  
Administer the Sacraments at convenient times, and as occasion is offered.    
People, 

To vouchsafe their presence in the assembly, Levit. 19 30. 67. ● 23. 2. 

Coming duly.  
Staying to the end.    
Being present, to behave themselves religiously and uprightly (as hath been showed in the second Commandment) in 

Hearing the Word.  
Calling on the name of God.  
The use of the Sacraments.        
Doing the works of sanctification: as namely, in collections for the poor. 1. Cor. 16. 2.     

Opp. Not to rest from sin, which maketh the observation of the outward rest, odious unto God. Esa 1. 13, 14, 15. Amos 5. 21.  
Opp. In the 

Ministers, 

Careless Nonresidency  
Idleness.    
People, 

Absence, upon no just cause, through 

Negligence. Mat. 22. 5. Luk. 14. 18, 19, 20.  
Contempt and obstinacy, as in Recusants, whether 

Heretics, as Papists, etc.  
Schismatics, as Brownists. Heb. 10. 25.      
Departure without any necessary cause.  
Irreligious and hypocritical behaviour in the worship of God.       

The Sabbath is also to be sanctified privately.  
The private sanctification consisteth in duties, which either 

have reference to the public sanctification, and those either 

Going before, as preparation by 

Meditation.  
Prayer.    
Following, as 

Meditation of the Word heard.  
Application of it to our use.  
Conference with others, if we be not alone, etc.      
Severally are required, as 

Means of sanctification, as 

Reading.  
Meditation of God's 

Word.  
Works of 

Creation.  
Redemption by Christ.    
Invocation by 

Prayer.  
Thanksgiving, and singing of Psalms. Ps. 92. 1    
Godly conference.      
Works of sanctification: as the works of mercy. 

Outward: as alms-giving, visiting the sick, etc.  
Inward & spiritual▪ as to 

Teach the ignorant.  
Reclaim the erroneous.  
Admonish the backward.  
Exhort & stir up one another.  
Rebuke the offendor.  
Comfort the distressed.  
Give counsel to them which need it, or seek it.  
Reconcile them which be at variance, etc.           

To neglect the private sanctification of the Sabbath, misspending the time in 

Worldly 〈◊〉.  
Idleness.  
Vanity.  
Sin, etc.     

2. We are to remember, or (as Deut. 5. 12.) to observe the Sabbath that we may sanctify it.  
Where are duties required, both 

Before: so to cast our business beforehand, and so to dispose of our affairs and journeys, etc. that on the Sabbath we shall not need to be distracted with bodily labours, or worldly business.  
On the Sabbath, studiously to observe it, that is, both 

Seriously & sound, as the words import.  
Willingly and with delight. Esa. 58. 13.      
To the weekly Sabbath, we are to add all other Sabbaths, lawfully ordained by the Church; all which are to be consecrated as Sabbaths to the Lord, whether they be 

Ordinary and Anniversary, such as 

were the feast of 

Purim. Hest. 3. 7. ● 9 21.  
The Dedication. 1. Macca. 4. 59 joh. 10. 22.    
Are the feasts of Christ's Nativity, Resurrection, Ascension, & Pentecost.    
Extraordinary, which are Sabbaths of 

●oy and thanksgiving. Neh. 8. 9, 10.  
Humiliation. joel 1. 14. ● 2. 15. 2. Chr. 20. 3.       

Opp. To be mindful of the Sabbath to profane it: as those who having any extraordinary business, will not bestow any part of the week upon it, but will reserve it for the Sabbath; and make bold with God to borrow part of his day, etc.  
To observe the Sabbath for fashion sake, keeping the outward Rest only, putting on gay clothes, and doing nothing.  
To be weary of the Sabbath, and to wish it were gone. Amos 8. 5.  
The not observing of Sabbaths lawfully ordained by the Church, either through 

Neglect.  
Contempt.    
The misspending of them, (which fault is common, especially in the Feast of Christ's Nativity) to vanity and sin.   

the sum of the second Table.  
Thou shalt love thy neighbour as thyself. Levit. 19 18. Mat. 22. 39 Rom. 13. 8, 9  
In which words we are to consider the 

Duty, which is love. 1. Cor. 13. 1. joh. 4. 20, 21 3. 14. and this love must be 

Unfeigned. Ro. 12. 9 2. Cor. 6. 6. 1. joh. 3. 18.  
Fervent. 1. Pet. 4. 8.   1. Pet. 1. 22.  
Object, thy neighbour, whereby is meant, every one that is near unto v● not only in friendship, as the pharisees imagined, Math. 5. 43. or in place and dwelling, as the word is commonly used: but also in nature, as every man is, being made of the same blood, Act. 17. 26. the same flesh, Esa. 58. 7. after the same image of God, Gen. 9 6. Howbeit of this love there are degrees, Gal. 6. 10. 1. Tim. 5. 8. Gen. 2. 24.  
Manner, as thyself, Mat. 7. 12 that is, as thou oughtest to love thyself, in regard both of the love 

Natural, whereby thou des●est thine own good and safety, as the preservation of thy 

Life, and health.  
Wife's chastity.  
Goods.  
Good name, etc.    
Spiritual, whereby thou desirest and seekest the salvation of thy soul, and the means thereof.       

The division of the second Table.  
The commandments of the second Table, concern such duties and vices, as are either 

Peculiar to some sorts of men; as of 

Superiors to inferiors.  
Inferiors to superiors.   as in the 5. Commandment.  
Common to all: & they forbid such sins against the neighbour, as either 

Have the consent of the will to do them; and they are committed against the 

Person, as in the sixth Commandment.  
Adjuncts of the Person, whether 

Inward, as Chastity in the seventh Commandment.  
Outward, as 

Goods, in the 8. Commandment.  
Good name, in the ninth.        
Go before the consent of the will, as concupiscence: in the tenth Commandment.         

The fifth Commandment.  


The Affirmative part,  
Commanding the duties of superiors and inferiors.  
Which are either 

General to all 

Superiors.  
Inferiors.    
Peculiar to some.    
The general duties of all superiors. 

1. To show themselves worthy of honour: that as they would be honoured as Parents, so they should behave themselves as Parents.  
2. To carry themselves moderately and modestly towards their inferiors. Deut. 17. 20.  
3. To show gravity answerable to their dignity. job 29. 8.  
4. To go before their inferiors according to knowledge, in the example of good life. 1. Pet. 3. 7. Psal. 101 2.    
The general duty of all inferiors, is, to honour their superiors: & this honour is partly 

Inward: viz. a reverend estimation of them, according to their superiority.  
Outward, of the 

Sign, according to the manner of the country, as to 

Rise up to them. job 29. 8.  
Go to meet them Gen. 18. 2.  
Bow the knee, and put off the hat. Gen. 18. 2.  
Stand before them. job 29. 8. Gen. 18. 8.  
Give them the precedence. 1. King. 2. 19  
Be silent when they speak. job 29▪ 9, 10.  
Use words of reverence. 1. Pet. 3. 6. Gen. 31. 35. 42. 10. 1. Sam. 1. 15.    
Deed to minister unto them as just occasion is offered. Genes. 18. 4, 5. etc. Mat. 8▪ 9       

The Negative part.  
Forbidding the offences of 

Superiors.  
Inferiors.    
Opp. To 

Show themselves unworthy of honour.  
Carry themselves 

Insolently towards their inferiors.  
Lightly, before them.  
Dissolutely, before them.      
Opp. To 

Despise superiors.  
Behave ourselves towards them 

Vnreverently.  
Vndutifully.       

Special duties.  
Superiors are such as have any preeminence above us, whether it be in 

Excellency only, and that in respect of gifts they have 

Received, as all our betters, whether in gifts 

Inward, as of the mind.  
Outward, as 

Age, as the Ancient, Pro. 16. 31.  
Degree, by reason of 

Birth, as Noblemen and Gentlemen.  
Wealth.        
Bestowed on us, as our Benefactors.    
Authority also, as our Governors.    
Of Superiors, in gifts received of God, as our betters: (which signification in our modesty is to be extended to those who are our superiors, or equals in any gifts, though (perhaps) inferiors in others, Phil. 2. 3. Rom. 12. 10.) And first, of superiors in the gifts of the mind: as learning, Arts, wisdom, virtue, etc. their duty is 

In humility to acknowledge their gifts to be committed unto them as talents, whereof they are to give a straight account.  
Willingly to expose them to the 

Glory of God. Ma●. 25.  
Good of others 1. Cor. 12. 7.      
The duties of inferiors toward their superiors, in the gifts of the mind, viz. to 

Acknowledge ingenuously the gifts of God where they are, and in that degree wherein they are, to praise God for them, etc.  
Reverence the party in whom they are.  
Seek unto him to be profited thereby, as our need shall require.     

Opp. To 

Be lifted up in heart above others, forgetting our account.  


Abuse  
Bury   the gifts of God.    
Opp. To 

Deny, extenuate or deprave the good gifts of God in others. Mark. 6. 3.  
Disdain to make use of them, lest they should seem to acknowledge their own want, or the excellency of the other.     

The duties of the Ancient, or superior in age, viz. 

To be sober and grave. Tit. 2. 2.  
By their wisdom and experience to advise and instruct the younger. Tit. 2. 4.  
To be patterns and precedents of good things to the younger sort. Prou. 16. 31.    
The duties of the younger sort to wards the Ancient: to 

Reverence them as Fathers. 1. Tim. 5. 1. Levit. 19 32. job 32. 4, 6, 7.  
Ascribe experience and wisdom to their years. job 12. 12 32. 7. to hearken to their counsel.  
Imitate their good example.    
The duties of the 

Wealthy, to use their riches as instruments of bounty and liberality, for the 

Public use of the 

Church.  
Commonwealth.    
Private good of others.    
Noble, to use their nobility and gentry as instruments of magnanimity and munificence, & their power as a refuge and protection of the innocent and helpless.    
The duties of those that be inferior to them in outward estate, to 

Esteem of them as their superiors, in respect of that high or better estate wherein God hath placed them.  
Reverence them as they are, or may be the instruments of God for the good of others, either in private, or public. 1. Sam. 25. 8.     

Opp. 

To be light or lewdly given.  
To be 

Counsellors  
Precedents   of evil.    
Opp. To 

Despise the aged. Esa. 3. 5.  
Contemn their counsel. 1. King. 12. 8.  
Neglect their good example.    
Opp. To abuse their 

Wealth, to niggardliness.  
Power, to oppression, etc.    
Opp. To 

Disdain the wealthy, as unworthy of their wealth.  
Presume against the honourable. Esa. 5. 3.     

Superiors, as benefactors, Act. 20. 35. job 29. 16. their duty in respect of the 

Act of giving, to do it 

Cheerfully, 2. Cor. 9 7.  
Freely, Luk. 6. 33, 34, 35.  
Quickly, Prou. 3. 28.  
Discreetly and with choice, that Christ may take it as done to him. Mat. 25. 40.    
Gift bestowed, holily to dissemble it, rather than to cast it in the party's teeth, following therein the Lord. jam. 1. 5.    
Duties towards the benefactors, both 

Inward: thankfulness, in 

Acknowledging him the instrument of God for our good.  
Esteeming as highly of the benefit after it is received, as before.  
Making the best of the benefit, in respect of the gift itself, and of the mind of the giver.    
Outward: testification of our thankfulness in 

Word by thanksgiving. Rom. 16. 4.  
Deed, by 

Requital, if we be able.  
Prayer to God for them. 2. Tim. 1. 16.         

Opp. To 

Bestow a benefit 

Grudgingly and with ill will. 2. Cor. 9 7.  
Seeking his own profit therein.  
With delay: qui serò dat, diun●luit: he that is long in giving, was long unwilling.  
Without choice, so as he may seem rather to cast away a benefit, than rightly to bestow it.    
Exprobrate the benefit bestowed.    
Opp. Unthankfulness, in 

Not acknowledging the benefit.  
Esteeming lightly of it, after it is received.  
Extenuating or depraving it.  
Forgetting it.  
Not recompensing it either with 

The like, when we are able.  
Prayer.    
Requiting ill for good. Pro. 17. 13.     

Of superiors in authority: who are not only preferred before us as our betters; but also set over us as our Governors, in that society wherein we live.  
The duties of Governors in general: to 

Govern their inferiors in the Lord, 

Containing them in the duties of Piety and justice.. 1. Tim. 2. 2.  
Seeking not themselves, but the 

Glory of God. Rom. 13. 4, 6. 2. Chr●n. 19 6.  
Good of the inferiors. Rom. 13. 4.      
Correct offenders, according to the quality of their offence: wherein they are to use 

Discretion to discern of 

The cause.  
The disposition of the offendor.  
Their own affection, that they do not proceed to correction, through 

Choler and hastiness:  
Hatred of the person:   but in judgement, seeking the good of the 

Party, if he be corrigible.  
Society that the 

Evil may be taken away  
judgement of God may be prevented.  
Rest may fear.        
Moderation, that neither they be too 

Remiss and indulgent.  
Severe or cruel.        
The general duties of inferiors towards their governors, besides reverence, are, to 

Be in awe of them. Levit. 19 3. Eph. 5. 33 6. 5.  
Obey them, though evil, but not unto evil. Eph. 6. 1, 2. Col. 3. 22, 23, 24. 1. Pet. 2. 13, 18.  
Submit themselves to their corrections. Gen. 16. 6, 9 1. Pet. 2. 19, 20.  
Testify their love and thankfulness to them by their service, or goods, as their necessity shall require. Math. 15. 4, 5.     

Opp. 

Contempt of Governors, and the fruit thereof, which is mocking. Prou. 30. 17. jude, vers. 8.  
Disobedience to their lawful commandments. Rom. 13. 2.  
Refusing of correction, and resisting of their power. Prou. 15. 10, 32.  
To be wanting to them in their need. Math. 15. 6.     

Special duties:  
Governors are distinguished according to the societies wherein they govern, viz. in the 

Family.  
Schools and Universities.  
Church.  
Commonwealth.   here therefore are commanded, duties 

Economical.  
Scholastical & Academical.  
Ecclesiastical.  
Political.    
Economical:  
Duties of superiors and inferiors in the family: of whom there are three combinations, viz. the 

Husband and wife.  
Parents and children.  
Masters and servants.    
The mutual duties of man & wife, are either 

Common to them both, as conjugal 

Love, whereby (they being united into one flesh) do love one another above all others. Gen. 2. 24. Ephes. 5. 27, 28, 29. and one another's kindred, as their own.  
Communication of their 

Bodies, by 

Mutual benevolence, performed by the one to the other. 1. Cor. 7. 2, 3, 4, 5. Prou. 5. 18, 19  
Conjugal fidelity, either of them keeping themselves proper to the other. Mal. 2. 15. Prou. 2. 17.    
Goods, labours, endeavours, and mutual help, for the mutual good and comfort one of another. Gen. 2. 18.     Both which require cohabitation and dwelling together. 1. Pet. 3. 7. 1. Cor. 7. 10.  
A. See Peculiar.     

Opp. 

Want of love, discord and dissension.  
Mutual benevolence denied, the one refusing the others bed.  
The bond of marriage broken by adultery.  
Goods and helps not communicated.  
Separation of the one from the other, without just and necessary cause.     

A. Peculiar to either as the duties of the 

Husband, to behave himself as a head to the body, 1. Cor. 11. 3. Eph. 5. 23. in 

Guiding, directing, instructing his wife according to knowledge. 1. Pet. 3. 7. 1. Cor. 14. 35.  
Protecting her according to his power. Ruth 3. 9  
Cherishing her as the more tender part of himself. Ephes. 5. 23. 25, 33.  
Providing things needful, according to his ability; and communicating his goods to her, etc.  
Governing her by an amiable government, and giving honour to her as the weaker vessel. 1. Pet. 3. 7. Gen. 26. 8.    
Wife, to 

Acknowledge her husband, to be her head and Lord: to reverence him, and to fear him. 1. Pet. 3. 6. Ephes. 5. 33. Gen. 20. 16. 24. 65.  
Be subject and obedient unto him, as to the Lord. Col. 3. 18. 1. Pet. 3. 16. Eph. 5. 22, 24. 1. Cor. 14. 34.  
Be amiable and gracious, seeking in all lawful things, to please him. 1. Pet 3. 4.  
Cherish her husband as the better part of herself. Tit. 2. 4.  
Be his assistant and helper, in governing the house, and performing the duties of a good huswife. Prou. 31. 10, 11, 12, etc. 1. Tim. 5. 14.  
Be good housekeepers. Tit. 2. 5.       

Opp. 

To be his wife's underling, contrary to the order of nature, and ordinance of God. Genes. 3. 16. 1. Cor. 11. 3, 7, 8, 9 Ephes. 5. 23. 1. Tim. 2. 12, 13, 14.  
To betray his wife's chastity.  
To hate, or to strike her, which is his own flesh. Ephes. 5. 29.  
To deny things needful unto her, being in his power.  
To be too 

Uxorious, fond doting upon his wife. 1. King. 11. 4.  
Imperious and rigorous towards her. Col. 3. 19      
Opp. 

Not to reverence her husband as her head. 2. Sam. 6. 16, 20.  
To usurp dominion over him. 1. Tim. 2. 12.  
To be of an unquiet and provoking spirit. Prou. 21. 9, 19  
Not to cherish her husband.  
Not to be an helper, but a cross to her husband Pro. 12. 4.  
To play the ill housewife, either 

Idle at home.  
Gadding abroad. Prou. 7. 11. 12.       

Hitherto of the mutual duties of man and wife: now follow their duties towards their family, in respect whereof they are governors; either as 

Parents, over their children.  
Master and Mistress over their servants.    
The duties of the householders, towards those of their household in general, are to 

Rule them in the Lord, keeping them in godly obedience, 1. Tim. 3. 4. by domestical 

Instruction, both by 

Doctrine, respecting 

Private Catechising. Deu. 6. 6, 7. 2. Tim. 3. 15. Gen. 18. 19  
The public ministry, which they must 

Cause them to frequent. Exod. 20. 10.  
Teach them to use aright, by 

Preparing them.  
Examining them.        
Example, going before them in exercises of religion, and in the practice of Christian duties. job 1. 5. josh. 24. 15.    
Discipline, using correction towards them, either 

verbal, as moderate threatenings and reproofs.  
Real, as stripes, etc.      
Provide necessaries for them: as food, raiment, rest, and recreation. 1. Tim. 5. 8. Prou. 31. 15, 21. Gen. 30. 30.    
Duties of Parents towards their children, viz. fatherly & motherly 

Love of them, which is called Storgè. Psa. 103. 13. 2. Sa. 18. 33.  
Care for them.   And both in respect of their life 

Natural, as to 

Nourish and bring them up. 1. Tim. 5. 10.  
Train them up to some honest calling whereto they are apt by inclination, and by gifts.  
Direct them in matters of moment, & namely, in contracting marriage, Gen. 24. 1, 2. 1. Cor. 7. 36, 37.  
Provide and lay up for them, as God shall give means. 2. Cor. 12. 14.    
A. Spiritual.     

Opp. 

To be without natural affection. Rome 1. 31. 2. Tim. 3. 3.  
To train them up in idleness or vanity.  
To neglect their children, neither providing for them by 

Education in some honest ●●ling.  
Laying up for them.       

A. In respect of their life spiritual: viz. 

1. As they bring them into the covenant of of Grace, so to procure unto them the Sacrament of the Covenant. Genes. 17. 23. Exod. 4. 25, 26. Luk. 1. 59, 60.  
2. To bring them up in the fear of God. Eph. 6. 4. 

Instructing them carefully, Deut. 11. 19 Prou. 22. 6.  
Chastising them moderately, Prou. 19 18. 13. 24. 22. 15. 23. 13, 14.    
3. To pray for them, and to bless them.    
Duties of Children towards their parents.  
viz. to 

Be answerable to them in love.  
Reverence them highly, though their estate be mean. Gen. 31. 35. Math. 21. 30. Mal. 1. 6.  
Stand in awe of them. Levit. 19 3.  
Obey them in the Lord. Ephes. 6. 1. Col. 3. 20. Prou. 23. 22. Luk. 2. 51.  
Show themselves thankful to their parents, by helping them with their 

Goods. Mat. 15. 4, 5, 6, 1. Tim. 5. 4. Gen. 47. 12.  
Service. Luk. 15. 29.    
Submit themselues to their parent's 

Instruction. Pro. 1. 8. 22. 19 4. 4.  
Correction Heb. 12. 7, 9 Heb. 5. 8.    
Be content to be ruled & directed by their parents in matters of importance, as of marriage. Gen. 28. 1, 2, 7.  
Preserve their parents goods.  
Love and reverence those which be near and dear to their parents, for their sakes.    
Hitherto are to be referred the duties (Hest. 2. 7, 20) of 

Tutors & guardians, towards their pupils: whose parents as they succeed in government, so they must succeed them in fatherly love and care.  
Pupils, who are to behave themselves to their guardians, as dutiful children to their parents.     

Opp. 

To take care for the bodies of their children, but not for their souls. Ecclus. 16. 1, 2, 3.  
Using no instruction.  
In chastising, either too 

Remiss and indulgent. Pro. 29. 15. 1. King. 1. 6.  
Cruel. Colos. 3. 21. Ephes. 6. 4.    
Not praying for them.    
Opp. 

Not to love, but to 

Hate thy parents.  
Revile or curse them. Levit. 20. 9 Prou. 20. 20.  
Strike them. Exod. 21. 15.    
To be ashamed of thy parents, because of their meanness.  
To contemn and despise them. Deut. 27. 17. Pro. 15. 20. 30. 17.  
To scorn and deride them. Gen 9 22, 24.  
To be disobedient towards them. Deut. 21. 18. Rom. 1. 30. 2. Tim. 3. 2. 1. Sam. 2. 25.  
To be unkind and unthankful towards them, in not 

Relieving their want with our store.  
Helping them with our service.    
To refuse or despise 

Instruction.  
Correction.   Pro. 5. 12, 13 15. 5 10. 32.  
To marry against thy parents good will, thou being under their government. Gen. 26. 34.  
To diminish thy parents goods, and to misspend them. Prou. 28. 24. Deut. 21. 20.  
To be unkind or without natural affection towards thy kindred.     

Duties of Masters towards their servants, besides the general, which here are to be applied: for they are to use towards their servants, 1. Pet. ●. 18. 

Equity and moderation, Colos. 4. 1. job 31. 13. in their 

Commandments, which must be 

Lawful.  
Possible to them. Genes. 24. 8.  
Profitable. 1. Chron. 11. 17.  
Proportionable to their ability.  
On the Sabbath, necessary.    
Government, using them as 

Children, thou sustaining the place of a father to them. 2. King. 5. 13.  
Brethren in Christ. Philem. 16.  
Fellow-servants of our Master in heaven. Eph. 6. 9 Col. 4. 1.      
Bounty, to be good to them, they deserving not ill, both 

Whiles they remain, to suffer them to thrive under us. Deut, 25. 4.  
At their departure with our liking▪ to prefer them, or reward them as we may. Deut. 15. 13, 14. Pro. 17. 2.  
After they are honestly departed, to esteem them as our poor friends.       

Opp. To be 

Perverse. 1. Pet. 2. 18. Gen. 16. 6. 

Commanding things 

Unlawful.  
Unprofitable.  
Above their power.  
On the Sabbath, unnecessary.    
Tyrannising over them. Exod. 5. 7, 16. Ephes. 6. 9    
Too remiss or indulgent towards them, suffering them to live in idleness, not correcting them. Prou. 29. 19, 21.  
Hard towards them. Deut. 24. 14, 15.     

Duties of servants, partly 

Common, as to 

Love their masters: from which love will arise a 

Tender care of their master's 

Credit.  
Welfare.    
Love to their master's children.    
Reverence and honour them. 1. Tim. 6. 1. 2. King. 5. 13.  
Fear them. Mal. 1. 6.  
Submit themselves to their 

Commandments, and to obey them. Ephes. 6. 5. Col. 3. 22, 23.  
Corrections. 1. Pet. 2. 1●. Gen. 16. 9      
More peculiar to them, as to be 

Diligent. Col. 3. 22, 23. Ephes. 6. 5. Genes. 31. 40.  
Faithful and true. Tit. 2. 10.  
Secret.  
Thrifty for their master's profit.  
Careful to please their masters in all lawful things. Tit. 2. 9      
Duties Scholastical and Academical.  
The common duties (not to mention the particular) of 

Superiors and governors in Schools and Universities, that as they are called Fathers, so they should behave themselves as fathers to their inferiors. 2. King. 2. 12. Hence it is, ●hat Solomon in his writings, calleth the party whom he instructeth, his Son.  
Inferiors, that as they are termed sons, so they should demean themselves as dutiful children. 2. King. 2. 3. Amos 7. 14. Phil. 2. 22.     

Opp. 

Not to love their masters, nor to care for their credit or welfare.  
To despise them. 1. Tim. 6. 2.  
Not to stand in awe of them.  
To be disobedient.  
To answer again. Tit. 2. 9  
To be idle and slothful. Math. 25. 26.  
To be unfaithful and untrue. 2. Sam. 16. 3.  
To divulge his master's secrets.  
To waste his master's goods. Luk. 16. 1.  
Not to care for displeasing their masters.     

Ecclesiastical, betwixt the 

Ministers, who are Fathers. judg. 17. 10, 18, 19 2. King. 13. 14. 1. Cor. 4. 15.  
People, who are the children. Gal. 4. 19 Philem. 10.    
The duties of Ministers, respect their 

Ministry,  
Life,   in both which they are to go before the people. Deu. 33. ●. Act. 20. 28. 1. Tim. 4. 1●. Tit. 2. 7, 8.  
As touching the ministry: he is to preach the Word in season, and out of season, 2. Tim. 4. 2. and thereto he is bound by a double bond of necessity, in respect of 

Himself. 1. Cor. 9 16. Ezech. 34. 2, 10. Zac. 11. 17. Math. 25. 26, 28, 30.  
People. Luk. 10. 42. Prou. 29. 18. Rom. 1. 16. 17. 1. Cor. 1. 21.    
As touching his life, he ought to be an example to his flock, Tit. 2. 7. 1. Tim. 4. 12. 1. Thes. 2. 10. being in 

General, blameless. 1. Tim. 3. 2. Tit. 1. 6.  
Particular, towards 

God, godly. 1. Tim. 4. 7, 12. ● 6. 11.  
Neighbour, 

Iust. Psalm. 132. 9  
Charitable. 1. Tim. 3. 2, etc. 6. 11.  
Meek. 1. Tim. 3. 2, etc. 6. 11.  
Courteous. 1. Tim. 3. 2, etc. 6. 11.  
Liberal. 1. Tim. 3. 2, etc. 6. 11.    
Himself, 

Sober.  
Temperate.  
Chaste, and modest.   2. Tim. 2. 22.       

Opp. 

Not to feed the people, either because he is 

Unable. Esa. 56. 10.  
Unwilling, through 

Idleness, Zac. 11. 17.  
Covetousness, as non-resident, not providing for their cures.      
To be blame-worthy, being in respect of 

God, irreligious and profane.  
Neighbour, 

Unjust. 1. Tim. 3. 3.  
Uncharitable. 1. Tim. 3. 3.  
Hasty and unquiet. 1. Tim. 3. 3.  
Uncourteous. Covetous. Esa. 36. 11. Mic. 3. 11.    
Himself, 

Intemperate.  
Incontinent.         

Duties of the people towards their Ministers, viz. to1. Tim. 3. 3. 

Love them dearly. 1. Thes. 5. 13. Galat. 4. 15.  
Reverence them highly. Philip. 2. 29. 2. Cor. 7. 19 Gal. 4. 14. 1. Tim. 5. 17.  
Submit ourselves to their ministry, and to obey them. Heb. 13. 17.  
Allow them liberal maintenance. 1. Tim. 5. 17, 18. Prou. 3. 9 Galat. 6. 6, 7. 1. Cor. 9 7, 8, 9, 11, 13.    
Political duties are either 

Common to all, as they are members of the Commonweal,  
Peculiar to 

Superiors.  
Inferiors.      
The common duty, the love of our country: whose common good is to be perferred before all particular duties, which we owe either to others, or to ourselves. All therefore must labour to be good Commonwealths-men. 2. Sam. 24. 17. Nehem. 1. 4. 2. 3. jer. 9 1. Psalm. 122. 6, 7, 8.  
Superiors in the Commonweal, are 

The Sovereign Prince.  
All other Magistrates.   1. Pet. 2. 13, 14. all which, are fathers of their country, & so are to behave themselues. Gen. 45. 8. judg. 5. 7.   

Opp. To 

Hate the Ministers for their work sake. 1. King. 22. 8.  
Contemn and despise them. Luk. 10. 16.  
Mock, or otherwise abuse them. 2. Chron. 36. 16. 2. King. 2. 23, 24. 1. King. 13. 4. Psal. 105 15.  
Resist or disobey their ministry. Host 4. 4. Deut. 17. 12. Act. 5. 39  
De●y them sufficient maintenance, which is a mocking of God. Gal. 6. 6, 7.  
Withdraw from them that which by Law is appointed to them: which is sacrilege, and spoiling of God. Mal. 3. 8, 9    
Opp. To be 

Unprofitable members in the Commonweal.  
Hurtful and pernicious, as Traitors, and other malefactors.     

The Sovereign Prince's 

Duty, is the good and commendable exercise of his sovereign power, which consists especially in 

Making good laws, and seeing them executed.  
Creating the Magistrates of State, & containing them in their duty.  
Exempting from death such as they may lawfully pardon, being by the rigour of the Law condemned to death.  
The high and last Appeals.  
Waging wars, and concluding peace.   In all which respects his government must be 

Godly, seeking the glory of God.  
Just, seeking the good of the Commonweal.    
Virtue's: 

Piety, and the true fear of God. Deut. 17. 19  
justice.. Prou. 29. 4.  
Clemency. Prou. 20. 28.  
Bounty and liberality. Deut. 17. 17. Prou. 28. 16.  
Wisdom and learning. Psalm. 2. 10.  
Fortitude and courage.  
Temperance and sobriety. Prou. 30. 4, 5. Eccl. 10. 13, 14.  
Chastity. Deut. 17. 17. Prou. 31. 3.  
Modesty and humility. Deut. 17. 20. Psalm. 131. 1.      
Of Magistrates.  
Their 

Duty, the conscionable execution of their office to the 

Glory of God.  
Honour of the Sovereign.  
Good of the Commonwealth.    
Virtues, Exod. 18. 21. Deut. 1. 13. for they ought to be 

Men of courage.  
Fearing God.  
Faithful and true.  
Haters of rewards, and free from covetousness. Deut 16. 19 ● 23. 8.  
Wise and prudent.  
Unpartial and just, without respect of persons. Deut. 16. 18, 19, 20.       

Opp. To seek themselves. 

Dastards and fearful. joh. 19 12, 13.  
Irreligious.  
Unfaithful and unture.  
Covetous, given to 

Bribery. Act. 24. 26. Prou. 29. 4.  
Extortion.    
Undiscreet.  
Unjust, respecters of persons. Prou. 28. 2●.     

Duties of the Subjects towards their Sovereign Prince.  
1. A special love of them, from whence ariseth a 

Special care of their safety, esteeming highly of them. 2. Sam. 18. 3. 21. 17. Lam. 4. 20.  
Desire to pray for them. 1. Tim. 2. 1, 2 Psal. 61. 6, 7.    
2. To honour and reverence them as the supreme Governors under Christ. 1. Pet. 2. 17. Prou. 24. 21.  
3. To be obedient and subject to them, and that for conscience sake. 1. Pet. 2. 13. Rom. 13. 1, 5.  
4. To be serviceable unto them, with our bodies and goods. Rom. 13. 6, 7. Mat. 17. 27. 22. 21.  
Duties of the people towards the Magistra●e, being the common duties of inferiors towards their Governors. viz. 

Reverence.  
Subjection to their lawful 

Commandments.  
Punishments.   1. Pet. 2. 13, 14.  
Thankfulness, allowing such stipends or fees as are due for their maintenance, etc.     

Opp. 

Not to love the Prince.  
Not to care for his safety.  
To seek to undermine his safety, by secret and treacherous conspiracies. 1. Sam. 24. 6. 26. 9 2. Sam. 1. 14.  
To resist him by open rebellion.  
To speak ill of the Prince, or to curse him. Exod. 22. 28. 2. Sam. 16. 7. 1. King. 2. 8, 9 Eccl. 10. 20.  
To despise or contemn him. 1. Sam. 10. 26, 27. 2. Pet. 2. 10.  
To disobey their lawful commandments. josh. 1. 18  
To deny them service by our bodies or goods, when just occasion is offered. 1. King. 12. 18.       


The sixth Commandment.  

The negative part, forbidding all those sins which are referred to the person of 

Thy neighbour, and those either 

Inward.  
Outward.    
Thyself.    
The inward sins are called the murder of the heart. Math. 5. 22. 1. joh. 3. 15. And to this head diverse particulars are to be referred.  
And those are either as 

Roots and fountains from whence the rest do spring and flow; as namely, 

Unjust a●ger.  
Hatred.    
Fruits and streams proceeding from thence.    
Anger is unjust, either when it 

is conceived upon no just cause, but is ras● and unadvised, Math. 5. 22. the habit whereof is it acundia or hastiness. Tit. 1. 7. Prou. 14. 29. Prou. 12. 16.  
Exceedeth, either in 

Greatness, being immoderate, as it were a short madness. Eccl. 7. 10. Prou. 29. 22. 27. 3.  
Continuance, being inveterate, and turning into rancour and malice. Ephes. 4. 26, 27.       

The Affirmative part, commanding those duties which ●uery man oweth to his own, or his neighbour's person.  
The duty opposed, is ●ither 

●ust anger. Ephes. 4. 26. Mark. 3. 5.  
Remedy of unjust anger, (Ephes. 4. 1, 2, 3. Col. 3. 12, 13, 14) viz. 

Long-suffering and mildness. 1. Cor. 13. 4. Prou. 14. 29.  
Goodness, Rom. 12. 21. in being 

Slow to anger. jam. 1. 19  
Ready to forgive. Ephes. 4. 32.         

Hatred of our neighbour's person. Levit. 19 17. 1. joh. 3. 15. 2. 9, 10, 11.  
Hatred is either 

Privative, as being an absence of love; which is an unjust mislike four neighbour; not so much for any cause in him, as for want of love in ourselves. 1. joh. 3. 4.  
Positive, whereof be 5. degrees: viz. when thou hatest another for 

Evil received. Math. 5. 43, 44.  
Evil suspected: but charity is not suspicious. 1. Cor. 13. 5, 7.  
No cause without thyself that hatest. Psal. 35. 19 69. 5. joh. 15. 25.  
Evil done unto him, as the object of thine unjustice. 2. Sam. 13 15.  
His virtue and righteousness sake Psal. 38. 19, 20. Math. 10. 22. 1. joh. 3. 12.      
And these were the roots.  
The inward fruit of anger, is the desire or purpose of private revenge Levit. 19 18. Rom. 12. 19 Prou. 20. 22. 24. 29. 1. Thes. 5. 15.  
The inward fruits of hatred, are either more 

General, as being carried towards all sorts: viz. Inhumanity or churlishness. 1. Sam. 25. 3, 10, 11, 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
Special.     

The duty opposed, 

Love of our neighbour's person.  
Hatred of his sin.   Levit. 19 17, 1●.  
The duties opposed, 

1. To pass by an offence. Prou. 19 11. Psal. 38. 13, 14 Prou. 10. 12.  
2. Freely to forgive it. Col. 3. 13. Math. 6. 12, 14. Luk. 17. 3, 4. Math. 18. 21, etc.  
3. To forget it. Levit. 19 8.  
4. To requite good for evil to them that have wronged us, Mat. 5. 44. in 

Helping them. Prou. 25. 21, 22.  
Praying for them. Psalm. 35. 13. Act. 7. 60.      
The duty opposed: Humanity, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Courtesy. 1. Pet. 3. 8. Gen. 23. 4, 6. 24. 19 Act. 27. 3.   

The more special are distinguished according to the difference of the Persons against whom they are referred.  
As first, against those which are in 

Prosperity, & it is 

Envy against superiors Pompey's envy. Gen. 4. 5. 37. 4. 8. Act. 7. 9 Mat. 27. 18.  
Emulation against equals. jam. 3. 14, 16. Caesar's envy. Mat. 20. 12, 15. Dan. 6. 4.  
Disda●ne against inferiors. Luk. 15. 28, 29. Haman● envy. Hest. 5. 13.   Pro. 27. 4 14. 30.  
Adversity, as 

Contempt. Mat. 18. 10. Prou. 18. 3. 14. 21. 17. 5. Esa. 58. 7.  
hardheartedness or want of compassion. Luk. 10. 31, 32. 1. joh. 3. 17. Amos 6. 6. Prou. 21. 13.  
Rejoicing at the evil of another, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prou. 24. 17, 18. ● 17. 5. Io● 31. 29. Psalm. 35. 19, 21, 25.      
Secondly, the fruits of Hatred are such as are carried against 

Friends, feigned friendship, being worse than open hostility, Prou. 25. 19 such as is the friendship of 

Flatterers and parasites. Psal. 55. 12, 13. Pro. 27. 6 ● 19 4.  
Treacherous persons 2. Sam. 20. 9 Luk. 22. 4. 8.    
Foes, as 

Enmity, and that either 

Open hostility. Gal. 5. 20.  
Secret grudge. Prou. 26. 24, 25, 26.    
implacableness, Rom. 1. ●1. 2. Tim. ●. 3.       

Duty opposed, to 

Wish others those good things, which either we have, or they want. Numb. 11. 29. Act. 26. 29.  
Congratulate the welfare of others, and to rejoice with them that rejoice. Rom. 12. 15. 1. Cor. 12. 26.    
Duties opposed, 1. Pet. 3. 8. 

Pity. Luk. 7. 13. ● 10. 33. Col. 3. 12. Ephes. 4. 32. Math. 9 36. ● 14. 14. ●15. 32.  
Compassion. Rom. 12. 15. 1. Cor. 12. 26. Heb. 13. 3. which is especially to be showed in public evils. Esa. 24. 16. Ezech. 9 4.  
Mercy. Luk. 6. 36. Math. 5. 7. jam. 2. 13.    
Duty opposed, Prou. 18. 24. True friendship, which must be 

Christian, in the Lord. Deut. 13. 6.  
Sincere. 1. Sam. 1●. 2. 20. ●.  
Constant. Prou. 17. 17.    
Duties opposed, 

Christian charity, whereby we love our enemies for the Lords sake. Luk. 6. 35.  
Placablenesse, and desire of reconciliation. Ephes. 4. 27. Math. 23. 24. 25, 26.     

Hereunto we are to refer dissolving friendship betwixt others, and setting friends at variance. Prou. 6. 16, 19  
Thirdly, against those which are under our power: as 

Cruelty against those that are under our (Rome 1. 31. Prou. 12. 10. ●11. 17. lamb. 2. 13.) 

Authority, by rigorous punishing. Deut. 25. 2, 3. 1. Sam. 22. 18, 19  
Might, by violent offering or revenging injuries. Gen. 6. 11. jona. 3. 8. Mat. 2. 16.    
Indulgence. Prou. 13. 24.    
4. Against 

Neighbours and those which dwell in the same society, Prou. 10. 12. Galat. 5. 20. 

Discord. jam. 3 16.  
contentiousness. jam. 3 16.    
Strangers, inhospitality. 3. joh. 10. Math. 25. 42.    
And this was the murder of the heart: the outward signs whereof are also condemned, in the 

Countenance. Gen. 4. 6.  
Eyes. 1. Sam. 18. 9 Mat. 20. 15.  
Gesture. Math. 27. 39 Psal. 37. 12. ● 59 7, 15. Act. 7. 54.  
Voice 

Lowd speaking. Ephes. 4. 31.  
Interjection of Anger, etc. as Tush, Raka, etc. Mat. 5. 22.       

Duty opp. 

Friendship preserved in others. Prou. 17. 9  
Friendship restored, by pacification or peacemaking. Math. 5. 9    
Duties opp. 

Clemency,  
Severity,   in both seeking the parties good, jude vers. 22, 23.  
Duties opp. 

Concord. Psal. 34. 14. 1. Pet. 3. 11.  
peaceableness, Tit. 3. 2 in 

Resisting the beginnings of contention. Pro. 17. 14 Ecclus. 28. 10, 11.  
Taking away the occasions.  
Departing from his own right, to redeem peace. Gen. 13. 8, 9, 10. Math. 17. 26.      
Duty opp. [Hospitality. Rom. 12. 13. 1. Pet. 4. 9 Heb. 13. 2 Gen. 18. 3. Math. 25. 35.  
Duties opp. [The signs of love and good will: as courteous and mild behaviour.   

The outward Murder is either in 

Word.  
Deed.    
The former, which is the murder of the tongue, is either 

Mutual, when the offence is committed on both sides: as in brawling and scolding. Prou. 17. 19 1. Pet. 3. 9  
Several, when offence is committed on the one part, and that either in 

Presence, and before a man's face, as 

Reviling or railing, 1. Cor. 6. 10. Mat. 5. 22. whereto refer in 

Superiors, unchristian menacing. Eph. 6. 9 Act. 9 1.  
Inferiors, murmuring Phi. 2. 14. Numb. 16. 41.    
Scoffing and scorning. 2. Chron. 36. 16. Deu. 21. 9 Galat. 4. 29. Prou. 3. 34.  
Cursing Rom. 12. 14. jam. 3. 9    
Absence, or behind a man's back, as 

Tale-bearing. Rom. 1. 30. Leu. 19 16.  
Slandering. Ezech. 22. 9   To which sin he is accessary, who willingly receiveth ill reports. Prou. 25. 23.      
The Murder which is in deed, is either of the 

Body,  
Soul:   and in both, a man may offend by 

Omission.  
Commission.    
The bodily Murder by omission, is, not to defend or preserve the life and person of our neighbour, when we may and aught, Math. 27. 24. Prou. 24. 11, 12. Hereto is referred all negligence, whereby our neighbour's life may be hazarded: as the not covering of a well. Exod. 21. 33. Deut. 22. 8. Exod. 21. 29.  
The bodily Murder which is by commission, standeth in three degrees: 

Fight in time of Peace. Tit. 3. 2. Math. 26. 52.  
Hurting or wounding the body of our neighbour. Exod. 21. 24, 25. Levit. 24. 19  
Taking away of his life. Gen 9 6. Apoc. 22. 15. Numb. 35. 33.     

Duty opp. Is a peaceable tongue, which speaketh 

No evil. Psalm. 34. 12, 13.  
Good. Pro. 12. 1●. 1●.    
Duty opp. The preservation and defence of our neighbour's life and person. Psalm. 82. 4. job 29. 12. 1. King. 18. 1.  
Duty oppos. 

Abstinence from doing evil: 

A Peaceable hand. Tit. 1. 7. ● 3. 2.  
Innocency. Psal. 26. 6.    
Doing good, or beneficence, Heb. 13. 16. which is a fruit either of 

Mercy and humanity, which is to be extended towards all. Gal. 6. 10. ● 5. 22.  
Brotherly love towards those which be of the household of faith, and is the communion of Saints in outward things. Rom. 12. 13.      
But not every one that taketh away another man's life, is guilty of murder: for those are to be excepted, to whom the Lord 

giveth the sword, as to 

Magistrates against malefactors. Gen. 9 6. Levit. 24. 14. Deut. 13. 5. Ex●d. 22. 18, 19, 20.  
Soldiers in lawful battle. 1. Sam. 25. 28. Heb. 11. 33, 34. Deut. 20. 13.  
Private men, in case of present necessity, for their own lawful defence. Exod. 2. 22.    
Offereth another▪ as it were to be slain, as those who are said to kill another, by mere chance. Exod. 21. 13. Deut. 19 4, 5, 6, 10.    
Murder, which is the taking away of a man's life, is to be distinguished according to the variety of the 

Manner whereby it is committed: for a man may commit Murder, either as 

Principal, and that diversely: 

First, either 

Directly, as by force and violence. Num. 35. 16, 17, etc. 2. Sam. 3. 27. ● 20. 10.  
Indirectly, as by 

Poison.  
Witchcraft.   Gal. 5. 20. Apocal. 21. 8.    
Secondly, either 

Of his own accord, and that either 

Of malice prepensed. Gen. 4. 8. Act. 23. 14.  
Upon some passion or perturbation of mind, as 

Of blind zeal. joh. 16. 2.  
In heat & choler.  
In drunkenness.      
At the motion of another, by whom he is Commanded, Counselled, Hired, to kill 2. Sam. 13. 28. 1. Kin. 21. 19 Mark. 6. 24. Ezech. 22. 12.      
Accessary, and that diverse ways, whereof some are 

Peculiar to Supe riours, as by 

Commandment. 2. Sam. 12. 9  
Unjust sentence. 1. King. 21. 11. Mat. 26. 66.  
Not punishing murder. Num. 35. 33. Ex. 21. 14.    
Common to all sorts: as by 

Consent. Act. 8. 1. 2. Sam. 3. 30.  
Counsel. Mark. 6. 24.  
H●ring. Mat. 26. 15.  
False testimony. Deut. 19 19  
Treachery. Mat. 26. 48. 49.        
Person that is murdered, for it is 

1. Of a 

Stranger, who is no kinsman.  
Kinsman, and then it is called Parricide.    
2. Of a person 

Private.  
Public.    
3. Of an 

Offender or wicked person.  
Innocent.        
Soule-murther, either in respect of the life 

Natural, which is the unjust vexing and grieving of a man's soul. Genes. 27. 46. Exod. 1. 14. Prou 10. 1. 1. Sam. 1. 6, 7.  
Spiritual, Gal. 2. 20 and is either by 

Omission, when men (especially governors) neglect the salvation of others. Genes. 4. 9  
Commission, as when a man is a scandal to another, or a cause of his sin, as by 

Provocation, 1. King. 21 7, 25.  
Counsel. 2. Sam. 16. 21. Math. 16. 23.  
Evil example. Rom. 14. 15.        
So much of Murder against the neighbour.   

Duty opp. Cheering and comforting others. Gen. 45. 27. Prou. 17. 22.  
Duty opp. 

Not to hinder the salvation of others, but to be inoffensive. 1. Cor. 10. 32. 1. joh 2. 10.  
to further the salvation of our neighbour, winning him unto Christ, or edifying him, 1. Cor 9 19, 22. by 

The duties of the Communion of Saints in spiritual things, Rom. 1. 11. 12. 1. Thes sal. 5. 11, 14 jam. 5. 19 viz. by 

Mutual observation. Heb. 10. 24.  
The fruits thereof, toward the 

Ignorant, instruction. Dan. 12. 3.  
Erroneous, reclaiming of him, that he may be sound in the faith.  
Somewhat backward, Hebr. 3. 12, 13. 

Admonition.  
Exhortation.    
Offenders, reproof. Levit. 19 17. Gal. 6. 1.  
Comfortless, consolation. 1. Thes. 5. 14.      
A godly example. Math. 5. 16. 1. Pet. 2. 12. ● 3. 1.       

Self-murder in respect of the 

Body, and life natural, by 

Omission, as by neglecting the 

Preservation of the health, in respect of thy 

Diet,  
Sleep,  
Labour,  
Recreations,  
Passions of the mind.   not observing a moderation, but running into extremes.  
Rec●●●y of health, refusing the help of Physic when it is needful.    
Ecclus. 38. 9, 10, 12.  
Commission, as when men 

Thrust themselves into danger; or being in danger, will not use such lawful means as God hath vouchsafed them. Ecclus. 3. 27. Math 4. 6.  
Contrive their own death, either 

Indirectly, by committing some capital crime. Numb. 16. 38.  
Directly, by being their own butchers. 1. Sam. 31. 4. Act. 1. 18.        
Soul, and life spiritual, by 

Omission, by neglecting the salvation of the soul, and the means thereof, and seeking the world, and desires thereof, Phil. 3. 19 

First in order, and posting off repentance from time to time, to the extreme hazard of the soul.  
First in degree, that is, chiefly, reposing their happiness therein, and subordinating their Religion to worldly respects, and so in time of trial fall away, with the loss of their souls.    
Commission, in 

Making no conscience of sin, especially in sinning against conscience. Prou. 19 16.  
Persisting in sin without repentance.         

Duty opp. Care to 

Preserve health, Mar. 6. 31. by 

Temperance and sobriety in diet.  
Moderate sleep and labour.  
Honest and moderate recreations of 

Body.  
Mind.    
Cheerfulness, avoiding worldly grief. Prou. 17. 22.    
Recover health by the Christian use of Physic.    
Duty opp. Care to preserve 

Safety in 

Avoiding dangers.  
Repelling gross injuries.    
Life.    
Duty opp. To labour above all things for the salvation of our souls this care must show itself in 

Seeking the means & degrees of salvation; as vocation, justification, sanctification, Mat. 6. 33. joh. 6. 27. 

First in order, without delay.  
First in degree, that is, chiefly reposing our felicity therein; and in respect thereof to contemn all worldly desires, as vain & hurtful. Eccl. 2. 11 Phil. 3. 8.    
Avoiding sin, which is the bane of the soul, either by not 

Committing sin, though we mightgaine the whole world thereby. Mar. 8. 36.  
Remaining in sin, but forthwith, both 

Repenting. Pro. 28. 13.  
Craving pardon.           

The seventh Commandment.  


The Affirmative part,  
Commanding the preservation of chastity, together with the 

Meres  
Signs.  
Duty of procuring it in others.    
Chastity is partly 
The parts of Chastity.  

Inward, in the soul.  
Outward, of the body.    
Inward Chastity is the purity of the soul, from all 

Motions  
Passions   of lust, or unlawful concupiscence of the flesh. 2. Tim. 2. 22. 1. Pet. 2. 11.  
For there is a lawful concupiscence, whereby men or women desire the propagation of mankind by generation, according to the ordinance of God, being neither 

Immoderate.  
Unseasonable.    
Gen. 1. 28. ● 9 1. Heb. 13. 4. 1. Cor. 7. 2, 3, 5.  
The outward Chastity is, when we possess our vessels, that is, our bodies, in holiness and honour. 1. Thes. 4. 4. Such is the Chastity of the 

Eyes, containing them from beholding vanities, and the objects of lust. Psalm. 119. 37. job 31. 1. Ecclus. 9 8, 9  
Ears, shutting them against all unclean talk.  
Tongue, restraining it from all bawdy and filthy speaking.  
Fact, abstaining from all uncleanness, and wanton or unchaste pleasures.     

The Negative part,  
Forbidding all uncleanness, together with the 

Means.  
Signs.  
Being accessary unto the uncleanness of others.    
Opp. Uncleanness 

Inward.  
Outward.    
The inward uncleanness, is the concupiscence of the flesh, 1. joh. 2. 16. or evil concupiscence, Colos. 3. 5. being the Adultery of the heart, Math. 5. 28. and it is either a 

Fore passion, going before the consent of the will, such as are the first motions of lust, which are more expressly and directly forbidden in the tenth Commandment. jam. 1. 14, 15.  
Passion of lust, 1. Thes. 4. 5. joined with the consent of the will: and this is either more 

Sudden & momentany. Mat 5. 28.  
Inveterate, which is the burning of lust or lechery 1. Cor. 7. 9 Host 7. 4.      
Opp. Outward uncleanness, whereby the body, or any part thereof is polluted: as the Adultery of the 

Eyes, suffered to go a whoring after the objects of lust. From hence all actual uncleanness commonly ariseth Gen. 6. 2. ●34. 2. 2. Sam. 11. 2. Mat. 5. 28. Prou. 23. 33. This is either 

Active, when men or women having eyes full of adultery, seek with their wanton looks to entangle others with lust. 2. Pet. 2. 14. Pro. 6. 25. Gen. 39 7.  
Passive, when by beholding others, themselves are entangled. Mat. 5. 28. Sam. 11. 2.    
Ears laid open to unclean communication, and committing adultery with the unclean tongue.  
Tongue, in rotten and filthy speaking, whereby the mind of the hearer may be defiled. Eph. 4. 29. ● 5. 4, 6. 1. Cor. 15. 33. Colos. 3. 8.  
Fact, being committed either against 

Sobriety, without a partner, such as are all acts of lust and uncleanness committed by thyself alone, 

Waking. 1. Cor. 6. 9  
Sleeping. Deu. 23. 10 See A.    
Honesty with a partner.      
A. The acts of uncleanness committed against honesty, are distinguished according to the 

Manner, that it is committed either 

With the consent of the partner.  
Without the consent of the party, who is forced and ravished, Rape. And this is a sin against both the seventh Comma descent, as an act of brutish uncleanness; and against the sixth, as a sin of violence against the person: and so punished with death. Deut. 22. 25, 26. Gen. 34. 2. 2. Sam. 13. 14.    
Differece of the persons with whom it is committed: in respect of whom it is (Rom. 1. 26, 27.) said to be either 

According to the natural use, viz. of the male with the female, being nor near of kin; and is committed between persons 

Being both single. as Fornication, which if it be committed with 

one ordinarily, she is called a Concubine.  
diverse, be is called a whoremonger.    
Married, & that either 

Under pretence of marriage, as when neman hath 〈◊〉 w●ues; 〈…〉 husband's. which is Polygamy. Mala. 2. 15. I evit. 18. 1●. 1. Cor. 7. 2. Deut. 17. 17.  
Without pretence of marriage, which is more properly called adultery, Leu. 20. 10. Heb. 13. 4 Ezec. 22. 11. and is 

Simple Adultery, when the one party only is married.  
Double adultery, when both are married persons.        
Against the natural use, being a monstrous mixture of those which be of 

The same 

Blood, or near of kindred, which is called Incest. Levit. 18. 6, 7. 1. Cor. 5. 1. Amos 2. 7.  
Sex, which is called Buggery, or Sodomy Ro. 1. 26, 27. Leu. 18. 22. Gen. 18. & 19    
divers kinds, as Mankind with 

Beasts. Levit. 18. 23. ● 20. 15, 16.  
unclean spirits, which be 

Incubi,  
Succubi.             

The sorts.  
Chastity is either of 

Single life, which is the gift of continency, or the pure abstinence from marriage.  
Wedlock, consisting partly in 

Conjugal fidelity.  
The moderate and modest use of the marriage bed.  
Pure abstinence upon just occasion, as in the time of 

Absence of one from the other.  
Fasting and prayer. 1. Cor. 7. 5.  
The woman's separation, or monthly sickness. See Ezec. 18. 6. Levit. 18. 19 ● 20. 18.        
The means of chastity are either 

Common, as 

Prayer, it being the gift of God. Math. 19 11. 1. Cor. 7. 7.  
Company, with such as be sober and chaste. *    
Special, which are to be used, either as 

Preseruatives: viz 

Sobriety, moderating the delights of the 

Taste: as temperance in diet.  
Sight, abstaining from the view of 

Vanities.  
Objects of lust.      
Diligence and painfulness in our calling, or some honest labour.  
Vigilancy. 1. Pet. 4. 7. 1. Thes. 5. 6.  
Modesty in the 

Eyes & countenance, that is, shamefastness. 1. tim. 5. 6.  
Speech.  
Gesture and gate.  
Attire. Tit. 2. 3. 1. Tim. 2. 9, 10.      
The lawful remedy: viz. the holy state of marriage; into which men are bound to enter, when they find the former means not sufficient for the preservation of chastity in single life; that those who cannot live chastely in single life; may live chastely in wedlock. 1. Cor. 7. 2, 9 Heb. 13. 4.       

Opp. Incontinency in single life, whiles men choose to burn, rather than to marry. 1. Cor. 7. 9  
Opp. The 

Breach of wedlock, by being unfaithful one to the other.  
Using of the marriage bed 

Immoderately, as a means, rather than a remedy of lust.  
Immodestly, forgetting the rules of 

Shamefastness.  
Honesty.    
Unseasonably, at forbidden times.      
* Opp. Company with persons 

Unchaste and unclean. 1. Cor. 5. 6, 9, 11.  
Wanton and effeminate. Ephes. 5. 7.  
Drunkards and belly-gods. Prou. 23. 20.    
Opp. 

Intemperance in diet; 

Drunkenness, or much drinking of wine and strong drinks. 1. Pet. 4. 3. Prou. 23. 33. Gen. 19 32, 33.  
Gluttony. Ezech. 16. 49.    
Unchaste eyes 

Beholding 

Persons beautiful or wanton.  
Pictures obscence.  
Bawdy interludes and plays.    
Reading unchaste books.      
Opp. 

Idleness.  
Slothfulness.   Ezech. 16. 49. 2. Sam. 11. 2.  
Opp. Immodest 

Countenance. Impudence, the harlot's forehead. Prou. 7. 13. jer. 3. 3.  
Speech. 1. Tim. 5. 13. Prou. 7. 11.  
Gesture and gate, as 

Proud, Esa. 3. 16, 17.  
Wanton behaviour: whereto refer wanton dancing. 2. Pet. 2. 7. 2. Cor. 12. 21.    
Attire. Prou. 7. 10. Zeph. 1. 8.    
Opp. 

Marriage in them that have not the gift of continency, unnecessarily delayed; especially after marriage promised.  
Vow, or resolute purpose to live single, whether we have the gift of continency, or not.  
Unlawful divorces. Math. 19 9     

The signs are 



Sobriety. Ecclus. 19 27, 28.  
Modesty & shamefastness.  
Keeping of sober and chaste company.   which being also means, are in a double respect required in this commandment.  
Avoiding all just suspicions and shows of evil. Pro. 5. 8.    
The duty of procuring or preserving chastity in others, belongeth 

Commonly to all, as occasion serveth. Genes. 39 9 2. Sam. 13. 13.  
Especially to 

Parents, who are to 

Protect their children's chastity. Deut. 22. 19, 21.  
Provide them the remedy of marriage in due season. Gen. 24. 4.    
Magistrates, who are by 

Good laws to provide for the preservation of chastity.  
Severe punishments to repress uncleanness.         

Opp. 

Wantonness.  
Immodesty and impudence.  
Haunting unchaste company.  
Frequenting suspected places, especially at suspicious times. Prou. 7. 8, 9 job 31. 9 ● 24. 15.    
Opp. To be accessary to the uncleanness of others, Psa. 50. 18. this offence is committed 

Privately, by 

Bawds, and such as are the devil's instruments to bring naughty-packs together.  
Those, which any way consent, counsel or allure to uncleanness. 2. Sam. 13. 5. ● 16. 21.  
Them, who prostitute them whose chastity they ought to protect: as husbands their wives, or parents their daughters. Levit. 19 29.  
Parents, who for no just cause deny marriage to their children.    
Publicly by Magistrates and governors, who either 

Permit this sin, by imposing 

No punishment, especially those who tolerate stews. Deut. 23. 17.  
Light or ridiculous punishments.    
Forbid the remedy, which is marriage. 1. Tim. 4. 3.         

The eighth Commandment.  


The Affirmative part,  
Commanding those duties which concern our own▪ or our neighbour's goods, and outward estate.  
These duties are either more 

General.  
Special.    
The general duties stand in 3. degrees: 

1. To abstain from doing any injury or wrong to our neighbour, in respect of his goods or estate. 1. Cor. 6. 7, 8. or if we have, to make him amends. Exod. 22. 5.  
2 To preserve as much as we may, our own and our neighbour's goods, joh. 6. 12. Deut. 22. 1, 2, 3, 4. Exod 23. 4, 5.  
3. To be helpful to others, as our ability affordeth, and their necessity requireth. Ephes. 4. 28.    
The special duties concern the 

Just (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) possession of our goods, and that containeth 2. branches; Just 

getting or obtaining of our goods. Mar. 8. 36. Prou. 16. 8.  
Keeping or retaining of them.    
Lawful (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) use of our goods.     

The Negative part,  
Forbidding those vices that concern our own, or our neighbour's goods and outward estate.  
Opp. To be 

Hurtful to our neighbour, in hindering or impairing his estate, Mark. 10. 19  
Wanting to our neighbour or ourselves, in not 

Preserving his, or our own goods.  
Employing our goods as we ought, to 

Our own good.  
The benefit of others.        
Opp. 

Unjust possession, either by 

Unjust getting. Prou. 13. 11. Hab. 2. 9 jer. 17. 11.  
Unjust detaining.   all forbidden under the name of theft.  
Unlawful use of goods.     

Unto just getting there are 4. virtues, or inward duties required, whereby we shall be fitly disposed f●r the keeping of this Commandment, viz. 

1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 13. 5. the not setting of our hearts upon riches. Psal. 62. 10. Math. 6. 33.  
2. Contentedness with that condition which God in his most wise, just, and Fatherly providence doth allot unto us. Heb. 13. 5. 1. Tim. 6. 6, 7, 8. Phil. 4. 11, 12.  
3. A moderate desire of such things as are convenient & necessary for us, Math. 6. 11. Prou. 30. 8. both for 

Our own maintenance, according to the necessity of 

Nature. 1. Tim. 6. 8.  
Person. 1. Tim. 5. 8.  
State, as we are either private or public persons, etc.    
Relief of others, Pro. 5. 15, 16. Act. 20. 35. 

Privately. Eph. 4. 28.  
Publicly, in 

Church.  
Commonweal.        
4. A moderate care, to provide those things which are convenient and necessary for us. Gen. 30. 30. 1. Tim. 5. 8. 2. Cor. 12. 13, 14. Prou. 31. 13. etc. Mat. 6. 11. that which we ●ay for, we must be careful to obtain by the use of lawful means.     

1. Opp. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, love of money, Col. 3. 3. 1. Tim. 6. 10. the root of all the sins forbidden in this Commandment, which is also called the lust of the eyes. 1. joh. 2. 16.  
2. Opp. discontentedness, disposing men to covet and seek more than is needful, though they have not lawful means: to which vice they make themselves subject, who have not learned to live within their compass.  
3. Opp. 

Affectation of Poverty, as in begging Friars, etc. Pro. 30. 8. Ephes. 4. 28. Act. 20. 35.  
Covetousness and ambition, whereunto, besides the love of money, and preferment, concur 

A resolution to be rich, and great in this world, whether God give good means or not. 1. Tim. 6. 9  
Hasting to be rich. Prou. 28. 20, 22. 20. 21.  
An insatiable desire still to have more. Eccl. 4. 8. Prou. 27. 20.      
4. Opp. 

Improvidence and carelessness. Prou. 10. 5. 1. Tim. 5. 8.  
Immoderate and carking care. Math. 6. 25, etc. Phil. 4. 6.     

The sorts of just getting, 

Without contract, as of things 

Got by ourselves,  
Received from others.    
By contract.    
Goods are gotten & procured lawfully by ourselves, and our own means, either 

Extraordinarily, by the law of 

Nature: as those things which have no owner, either because they 

Are common by the law of nature.  
Were never in the possession of any.  
Are cast off willingly, & abandoned by their owners.   These by right appertain to the first 

Getter.  
Finder.    
Nations: as those things which are gotten from the enemy by lawful war.    
Ordinarily, by the sweat of our brows in a lawful calling. Ephes. 4. 28. where two things are required. viz. 

A lawful calling.  
Diligence therein.      
Lawful calling are either 

Public, and those either 

Supreme or sovereign; as of the Prince.  
Subordinate, and those 

Ecclesiastical, as of Ministers and lawful governors in the Church.  
Civil, and those serving for 

Peace.  
War.        
Private, as 

Husbandry. Eccl. ●. 8.  
Arts 

Liberal, whether 

Professions, as of 

Divinity.  
Law.  
Physic.    
Preparatives unto Professions, as the seven liberal Arts.    
Illiberal, as trades serving either for the 

Making of things needful, as Handicrafts, etc.  
Communicating of them, either by 

Wholesale.  
Retail.             

Opp. Inordinate walking, 2. Thes. 3. 6, 7, 11. opposed to the 

Lawful calling, viz 

No calling, as 

Common beggars & rogues. Deut. 15. 4. 2. Thes. 3. 10.  
Superfluous Gentlemen, who having nothing to maintain them, refuse to live in any calling, Luk. 16. 3.    
Bad calling, as those which maintain themselues by 

Unlawful professions, as 

Harlots and Bawds.  
Witches and Wizards, jugglers, Stage-players, etc.    
Gaming, as 

Gamesters.  
Keepers of gaming houses, etc.        
Diligent walking in our calling, viz. idleness, 2. Thes. 3. 11, 12. Math. 25. 30. Pro. 18. 9     

There is also a lawful acquisition or getting of things we receive from others, who either 

Were the true owners thereof, as that which we have received by 

Free gift, whereunto legacies are to be referred.  
Succession & inheritance. Numb. 27. 8, 9    
Were supposed to have been the true owners: as by prescription in things which may be prescribed, having been without interruption enjoyed, the whole time appointed by laws.     

The sorts of unjust getting, viz by 

Fraud, which is properly called theft.  
Force, which is robbery.   Levit. 19 13. 1. Thes. 4. 6. Luk. 3. 14. 1. Cor. 6. 10.  
Theft is to be distinguished according to the difference of the 

Manner, that it is 

Manifest, when the thief is taken with the manner: that is, either 

In the act of stealing.  
With the thing stolen.    
Not manifest.    
Persons which do steal, for it is either 

Domestical, as the theft of the 

Wife.  
Children. Prou. 28. 24. Deut. 21. 20.  
Servants. Tit. 2. 10. Math. 24. 49.    
Committed by other which be not of the same family.    
Objects, which are stolen: for it is either of 

Persons, by 

Surreption, to be 

Sold, 1. Tim. 1. 10. Deut. 24. 7. Exod. 21. 16.  
Mangled, as beggars steal children.  
Married, as wooers sometimes do young maids, against the will of the parents or governors.    
Prodition or treachery. Mat. 26. 15.  
Supposition of changelings. 1. King. 3. 20.    
Things whereof there be diverse distinctions. See A.      
A. Things: whereof there be diverse distinctions, that it is 

1. Of things 

Civil, and those either 

Private.  
Common or public, and that is Peculatus, robbing of the Commonwealth.    
Sacred, & that is sacrilege: as Rom. 2. 22. of 

Gifts, or vowed to be given to God. josh. 7. 21. ●6. 22. Act. 5. 2, 3. Prou. 20. 25. Dan. 5. 2, 23.  
Tenths, and other Church-duties. Mal. 3. 8.  
Church-livings, Levit. 27. 21. Neh. 13. 8. 

Mangled by corrupt Patrons.  
Alienated by appropriations.  
Devoured, by the Harpies of Prince's Courts.        
2. Of 

Immovables, as removing of landmarks. Deut. 19 14. Prou. 22. 28. Host 5. 10. Deut. 27. 17.  
Movables, whether 

Living, as 

Plants, and their fruits, Deut. 23. 24, 25.  
Fowls.  
Fishes.  
Beasts, Exod. 22. 1. and if of many together, it is Abigeatus. job. 15, 17.    
Without life, as 

Money, by Cutpurses, etc. Stuffe and apparel, for stealing whereof, those which convey themselves into houses, are called Directarij.  
Writings and instruments 

Embezeled and stolen.  
Depraved & corrupted, or falsified.            
Robbery or Rapine is distinguished by the end: for thereby is intended, either the 

Neighbour's harm, which is spoiling; as in those who are called 

Incendiarij, who maliciously set on fire their neighbour's houses, or corn.  
Venefici, who spoil men's goods or cattle, by 

Poison.  
Charms, Enchantments, Witchcraft.      
Robbers own profit or gain: & is committed either 

Under pretence of authority by great thieves, and is called Oppression: and that is by 

Usurpation, without colour of Law. Gen. 21. 25. judg. 18. 25. 27.  
Extortion, under colour of Law. Psalm. 94. 20. Luk. 19 8.    
Without any such pretence of authority, whether in time of 

War, as the Pillage of soldiers, towards them that are not enemies. Deut. 2. 5, 6. Luk. 3. 14.  
Peace, whether by 

Land, as 

Robbing by the high way. Luk. 10. 30.  
Burglary, or breaking into houses. Exod. 22. 2, 3.    
Sea, as Piracy.          
To these sorts of thieves and robbers, we are to adjoin those that be accessary to their sin, either 

Beforehand, by 

Consent. Psal. 50. 18.  
Counsel or provocation. 1. Kin. 21.    
At the time, by helping and assisting them.  
After, by 

receiving the 

thieves.  
Things stolen.    
Partaking with them in the gain. Pro. 29. 24. ●1. 14.       

Now followeth the acquisition or getting, which is by Contract, which is the consent between parties, concerning the alienation or permutation of things upon condition, and that condition is either 

Presently performed,  
For the time to come, assured by obliga●●ōs 

Verbal, weather by 

Word of mouth.  
Writing, a● 

Bills.  
Bonds.      
Real, as by 

Pawns.  
Mortgage.    
Personal, as by 

Sureties.  
Hostages.        
In contracts we are to behave ourselves uprightly, without dissimulation or guile, as in the sight of God, Psalm. 15. 2, 4. observing in our 

Words, truth. Zac. 8. 16.  
Promises, faithfulness.  
Deeds, justice.    
Contracts are concerning 

Alienation of things for 

A time:  
Ever:   and both of them either 

Free.  
For recompense    
Committing to trust.    
The free alienation for a time, is either of the 

Use only, which is commodation or lending to use, the property retained.  
Property also, which is mutuation or lending to spend; and hath place in things which are spent in the use.    
In things lent to use, the duty of the borrower is to 

Use the same to that end for which it was lent, and not to abuse it.  
Restore the same particular 

Safe and entire, or to make it good.  
At the time appointed.       

Opp. To 

Deal deceitfully. Ezech. 22. 12. 1. Thes. 4. 6. the highest degree whereof is cozenage.  
Use 

Lying. Prou. 21. 6.  
unfaithfulness in promises.  
Unjustice and inequality.      
Opp. 

To abuse the thing borrowed, or to use it further than the lender would like of.  
To impair it, and not to make, or not to be willing to make amends.  
Not to restore it at all, or not at the time appointed, detaining it against the lender's good will.     

In things lent to be spent, the duty of the 

Lender, is to intend and seek the borrowers good, and not his own gain.  
Surety, if there be any, to give his word for those that be thrifty and honest, and to make good his word.  
Borrower towards the 

Surety, to save him harmless.  
Creditor, to restore the principal, 

In the full value.  
At the time appointed.        
The free alienation which is perpetual, is Donation, and is here considered as it is made, with 

Condition, and not absolutely.  
Limitation of certain 

Duties,  
services,   which the receiver is bound to perform.    
The alienation which is for recompense, is a commutation, wherein equality is to be observed betwixt the things committed.  
In these contracts out 

Do ut des:  
Do ut facias, vel contra,   that is, there is a commutation either of 

things themselves, or their use,  
men's labour and industry,   for an equal recompense.   

Opp. In the 

Lender, to lend for gain, which is Usury: to which sin, are accessary 

Brokers for Usurers.  
Borrowers without necessity, upon Usury.    
Surety, 

To give his word for persons 

Unthrifty.  
Dishonest.    
Not to perform covenants.    
Borrower, not to repay the principal at the time appointed: wherein they especially offend, who are voluntary Banquerupts.    
Opp. Inequality in illiberal contracts.   

The commutation of the things themselues, is either of 

Ware for ware, which is Bartery,  
Money for money, which is Exchange.  
Ware for money, which is Selling: wherein is required as touching the 

Person, that he be the right owner, or authorized by him.  
Thing, that it be saleable, in respect of the 

Substance.  
Use.    
Price, that is be just and equal.  
Manner of selling, that it be without fraud or deceit.    
Money for ware, which is buying.     

Opp. In regard of the 

Person, when a man selleth that which he hath no right to sell.  
Thing, which is not saleable, either because it is not 

Valuable by money: as those who sell 

The graces of God, as miraculous healing, 2. King. 5. 20. Pardon of sin.  
justice, by Bribery.  
Untruths, as 

False witnesses.  
Lawyers, who be Patrons of bad causes.    
Liberality and time, as Usurers do.    
Money-worth, being in respect of the 

Substance, counterfeit, or corrupt. Amos 8. 6.  
Use, unprofitable, or hurtful.      
Price, being unequal: in which respect they chiefly offend, even as public thieves, whose practice is, to raise the prices of things, as 

Regraters.  
Forestallers.  
Ingrosers.  
Dardanarij, Hucksters, and whorders up of commodities, to cause a dearth. Prou. 11. 26.    
Manner, when men use deceitful 

Words, 

Flattering the buyer.  
Praising the ware unworthily, and concealing or extenuating the faults thereof, not lessening the price.    
Deeds, in respect of the 

Kind, giving one for another.  
Quality, that the ware may seem better than it is, as 

Comparing it with that which is naught.  
Using false lights.  
Setting a false gloss on it.    
Quantity, by 

Using false 

Weights and measures. Prou. 11. 1.  
Weighing and measuring, whereto refer too much stretching of cloth.    
Mixture, of that which is worse, they sell the less quantity of the better: as water with wine, wool, or meal, etc.           

In buying, regard is to be had of the 

Person, of whom thou buyest, that he have right to sell.  
Thing, that it be a thing which is valuable by money, and may be lawfully bought with money.  
Price, that thou give, and if thou hast knowledge, that thou offer an equal price: and if he sell for need, to give rather more, than less than the worth.  
Manner, that it be void of all deceit and wrong.     

Opp. In regard of the 

Person, to buy of him that hath no right to sell: as to buy stolen goods.  
Thing, to buy that, which either 

Cannot be valued by money, as 

The graces of God: which properly is Simony. Act. 8. 18, 19  
Remission of sin: as those which buy Pardons.  
Holy orders, etc.    
Ought not to be bought or sold for money, as 

Presentations unto Benefices, which also are called Simony.  
Unjustice, of a judge corrupted by thee.  
False testimony of a witness suborned or hired by thee.      
Price, to 

Offer much less than thou knowest the thing to be worth.  
Take advantage of the sellers need, and for that cause to give the less. Amos 8. 6.    
Manner, using deceit, in 

Words, unworthily dispraising the ware. Prou. 20. 14.  
Deeds, as deceiving the seller with the money which is paid, in regard of the 

Substance, or quality, being counterfeit.  
Quantity, that is, 

Waight here offend chiefly 

Counterfeiters.  
Clippers of coin.    
Number, as to deceive in the tale, to give 9 pence, for 12. pence, or 7. shillings 6. pence, for 10. shillings, etc.           

To the former contracts we are to refer oppignoration, which is a contract partly of 

Lending and borrowing upon a pawn.  
Buying and selling, if the condition be not observed.    
The duty of the giver of the Pawn is, not to deceive the taker, in the worth thereof.  
The duty of the lender upon a pawn is, to provide only for his indemnity: as if he have to deal with a needy brother, either to 

Take 

None of him.  
Such only as he may well spare. Ex. 22. 26. Deut. 24. 6, 10, 11, 12, 13.    
Restore it presently.    
The contract which concerneth the alienation of the use for hire, hath two parts: 

Location or letting to hire.  
Conduction or taking to hire.    
The duty of him that letteth to hire, is to 

Let that only which hath a fruitful use, which may be severed from the property, which he reserveth to himself.  
Require an hire proportionable to that use, the impairing, hazard, and charge also being considered.  
Let that which is fit for the use to which it is let.  
Bear the hazard, if it miscarry without the hirers default. Exod. 22. 15.    
The duty of the hirer, is to 

Use the thing hired, only to that end for which it was let.  
Restore it at the time appointed.  
Restore it entire, of if it hath miscarried through his default, to make it good. Exod. 22. 12.     

Opp. In the 

Borrower, to lay a pawn of less value than the sum which is borrowed, with purpose to forfeit the same.  
Lender, 

To seek gain, by 

Taking the fruitful use of the thing in respect of the loan; which is a spice of Usury: Antichresis.  
The forfeiture, providing not only for his indemnity.    
To take a pawn of a needy brother, which he cannot well spare, and not to restore it presently. Ezech. 18. 7, 12. ●33. 15.      
Opp. 

To let that which hath no fruitful use, but is spent in the use; which is usury under pretence of letting.  
To require an unreasonable hire, and to take advantage of the hireus' necessity.  
To let that which is unfit for the use to which it is let.  
To exact a recompense above covenant, for some harm which hath happened to the thing let, without the hirers fault.    
Opp. 

To abuse that which is hired, to other purpose.  
Not to restore it.  
Not to make it good, having by his default impaired or spoiled it.     

Contracts, wherein is a commutation of men's skill, industry and labour for an equal stipend or reward, may be referred to the Contract of Location and conduction.  
The duty of him that hireth another man's labour, is to 

Allow him an equll stipend. 1. Tim. 5. 18.  
Give it him, if he be poor, without delay. Levit. 19 13. Deut. 24. 14, 15.    
The duty of him that is hired, is to 

Require a stipend proportionable.  
Employ his labour and skill faithfully, and diligently. Gen. 31. 6, 39, 40.    
To this head are to be referred the fees and duties of Lawyers, Physicians▪ Chirurgeons, Schoolmasters, and of all Artificers and Tradesmen, who employ their labour or skill for recompense.  
Now follow those contracts wherein are committed to trust either 

Things.  
Persons.    
Things, as goods committed to 

Depositaries, (to whom sequesters are to be referred) whose duty is to 

Keep them safe.  
Restore them to the owner, demanding them.  
Make them good, if by his default they be impaired or lost. Exo. 22. 10, 11, 12.    
Feoffees of trust, Executors, who are faithfully to discharge that trust reposed in them.     

Opp. 

Not to allow an equal stipend to men for then labour.  
To detain the poor man's hire. jam. 5. 4.    
Opp. 

To require an unreasonable allowance.  
To deal 

Negligently.  
Unfaithfully.      
Opp. 

To use the things committed to their trust, (by which use they are impaired) or to turn them to their own profit.  
Not to restore them, especially committed to their trust in a tumultuous time: as in fear of fire.  
Not to make them good, having impaired or spoilt them.    
Opp. In Feoffees and Executors, to deal unfaithfully.   

Persons committed to trust, are Pupils, or Orphans, committed to Tutors and Guardians.  
Whose duty is, 

1. To remember, that they are set over Orphans, not for their own, but for the Orphans good.  
2. As they succeed the natural parents in authority, so they ought to succeed them in fatherly affection. Hest. 2 7.    
The other branch of just possession, is just keeping: which containeth two things, the 

Preserving and retaining of our own goods.  
Restoring of that which is other men's.    
We are bound to preserve our goods, as being Talents committed to us of God, and not to 

Neglect them, or to expose them (as it were) to pilserers and stealers.  
Suffer them to be spoilt or lost. joh. 6. 12.   which are the opposite vices.  
Quest. Whether for retaining our goods, and maintaining our right, it be lawful to go to Law?  
Answ. It may be lawful (though most men offend in going to law,) if these cautions be observed, viz. that 

1. The cause be just, weighty and necessary.  
2. Charity be not broken.  
3. It be used as the last refuge.    
Restitution of other men's goods, which either 

Have been unlawfully gotten.  
Cannot lawfully be retained.     

Opp. 

Not to seek the Orphans, but their own profit.  
To make a prey of them, and to use them not as children, but rather as slaves which are bought and sold.    
Opp. To go to law, 

For causes 

Trifling.  
Unjust.    
In stomach and malice.  
Not as the last remedy, but as present means to molest our neighbour.    
Opp. To persist in the wrong, by not restoring.  
Opp. To detain them against the owners will.   

Concerning restitution of things unlawfully gotten, these 5. points are to be considered, viz. 

1. That restitution is to be made. Levit. 6. 4. 5. Num. 5. 6, 7, 8. 1. Sam. 12. 4. Luk. 19 8. Mat. 27. 3. Ezech. 33. 14, 15.  
2. Who is to make restitution: viz. every one that hath unjustly got, whether by force or by fraud, or by any unjust means whatsoever.  
3. To whom? viz. to the party damnified, Levit. 6. 5. or if he be dead, to those who are next of kin, Numb. 5. 7, 8. or for want of them, let him give it to good uses.  
4. How much? the full value at the least, Levit. 6. 5. Numb. 5. 7. Luk. 19 8. or if he be not able, yet so much as he can. Exod. 22. 3.  
5. When? so soon as he seeketh forgiveness at the hands of God. Num. 5. 6, 7, 8. Levit. 6. 2. etc. Mal. 5. 23, 24.    
Restitution also is to be made of such things, as having come lawfully to our hands, cannot lawfully be detained against the owner's good will, we being able to restore them: and these are things which either we have 

Found, which we must esteem as committed to our trust, by the Lord, that we may restore them to the true owner, if he can possibly be known. Exod. 23. 4. Deut. 22. 2, 3.  
Received by contract, as things 

Alienated for a time; as things le●t, let, or l●d to paw●e. Psal. 37. 21. Ezech. 18. 12.  
Committed to our trust. Leu. 6. 2, 4.      
Now followeth the right use of our goods towards 

Ourselves, which is the fruition of them.  
Others, which is the free communication of them.   Prou. 5. 15, 16.  
We are to enjoy and to use to our comfort, the good gifts of God. Eccl. 5. 17, 18. and hereto belong 2. virtues 

Parsimony in the honest saving and sparing of things, that they be not idly and unprofitably wasted or spent. Prou. 27. 23, 24, 25, 26, 27.  
Frugality, in the sober and moderate spending of our goods, according to our calling and ability, to profitable and needful uses. Sit condus fortior promo.    
To the free communication of goods to the good of others, Prou. 21. 21. two virtues are required: 

Liberality, that we communicate them willingly, and cheerfully.  
justice, that we give of our own, without doing wrong to others.    
Free communication of goods, is either for 

A time, by lending. Psal. 112. 5. Deut. 15. 7, 8. Luk. 6. 35.  
Ever, by giving, to uses 

Public, both 

Civil. 2. Sam. 17. 27, 28, 29.  
Ecclesiastical. Pro. 3. 9 Ex. 36. 5, 6. 1. Chr. 29. 9    
Private, as alms-giving, and relieving the necessities of our brethren. Hebr. 13. 16. Luk. 21. 4. ● 12. 33. Math. 25. 35.       

Opp. 

Niggardliness, which keepeth men not only from communicating of goods, but also from enjoying them. Eccl. 6. 2. ● 4. 8. Ecclus. 14. 3, 4, 5, 6. and is a double theft.  
Wasting and misspending, to uses 

Unnecessary above our power.  
Dishonest.      
Opp. 

Covetousness.  
hardheartedness. 1. joh. 3. 17. Prou. 21. 13. Luk. 16. 23, 24.       

The ninth Commandment.  
Thou shalt not utter a false (or vain, Deut. 5. 20.) testimony concerning thy neighbour.  


The Affirmative part,  
Commanding, that our speech concerning our neighbour, or ourselves, should be both True, Charitable, and tendering his, and our own credit & good Name. 1. Cor. 13. 6. Ephes. 4. 15.  
here therefore is commanded the preservation of 

Truth amongst men.  
The fame and good name of men, both 

Our own.  
Of others.      
Of Truth, we are to consider 3. things: 

1. What it is: viz. a conformity both of our 

Speech with our mind. Psal. 15. 2.  
Mind with the things themselues.    
2. That in all our speech it is religiously to be observed. Prou. 12. 19 Ephes. 4, 25. Zach. 8. 16.  
3. The manner how it is to be professed, viz. 

Freely. Dan. 3. 16, 17, 18. Act. 4. 8, 10, 13.  
Simply with discretion. Mat. 10. 16.       

The Negative part,  
Forbidding all speech 

False and vain.  
Uncharitable, especially such as tendeth to the diffamation of our neighbour.    
Opp. All falsehood in speech Levit. 19 11. Col. 3. 9 Eph. 4. 25. Prou. 6. 17. ● 12. 22. ● 19 5, 9 Psal. 5. 6. Apoc. 21. 8 whether we speak 

That which is false:  
Falsely, with a mind to deceive:   Whether in 

jest, as the esting lie which is false in meaning, as well as in words, Host 7. 3. being 

Neither figurative.  
Nor the true meaning discovered by gesture, countenance, pronunciation, etc.    
Earnest, whether to 

Help, as the Officiouslye.  
Hurt as the Perniciouslye.      
Opp. To 

Freedom in the 

Excess, undiscreet and unseasonable profession of the truth, to the unnecessary hurt or danger of ourselves, or others.  
Defect, when through ●eare, or any sinister respect, the truth is 

Denied. Mat. 26. 70, 72, 74.  
Betrayed. 2. Tim. 4. 16.      
Simplicity, a doubling and deceitful tongue. Psal. 55. 22. Psalm. 12. 2. ● 109. 2. Zeph. 3. 13. jer. 9 8, 9     

The means of truth, that it may 

Be amongst men, that is, that it be 

Known, are 

Love of the truth. Pro. 23. 23.  
Docility or teachableness. Act. 17. 11.    
Preserved and maintained: constancy and steadfastness in the truth. Ephes. 4. 14.    
Profitably be, are 

Profitable speech, tending to 

God's glory. Ephes. 5. 4.  
Our neighbours good, 

Spiritual, viz. to edification. Ephes. 4. 29.  
Temporal, as to his 

Honest delight, urbanity.  
Profit. 1. Tim. 5. 23.   Col. 4. 6.      
And the means of entertaining profitable speech, together with the remedy of the contrary: the 

Means of entertaining profitable speech, is Affability. joh. 4. 7, 10.  
Remedy against unprofitable speech, is Taciturnity. Pro. 10. 19 ● 17. 28. jam. 1. 19        
Of the preservation of the fame and good name 

Of our neighbour,  
Our own,   whereof great regard is to be had. Eccl. 7. 3. Pro. 22. 1.  
To the preservation of our neighbours good name, is required, both an 

Inward disposition to tender it.  
Outward profession of the truth concerning our neighbour, joined with charity.    
The inward disposition is a true care of our neighbour's credit, with the fruits thereof.  
The care of our neighbour's credit, whereby we tender his good name, is a necessary fruit of Charity.   

Opp. Love of untruth. Apoc. 21. 8.  
Opp. 

Voluntary or affected ignorance.  
Vain credulity    
Opp. 

unconstancy in the truth, and unstaidness. Ephes. 4. 14. 2. Pet. 3. 16.  
Pertinacy in error.    
Opp. Speech unprofitable, being either 

Vain. Psalm. 12. 2. ● 144. 8. Deut. 5. 20. Prou. 30. 8. Tit. 3. 9 Math. 12. 36.  
Hurtful, tending to 

God's dishonour.  
The neighbours hurt 

Spiritual, rotten or infecting speech. Ephes. 4. 29. 1. Cor. 15. 33.  
Temporal, opposed to his 

Honest delight, 

Scurrility. Ephes. 5. 4.  
Taunting and disgracing.    
Profit.          
Opp. To 

Affability, 

Counterfeit courtesy. 2. Sam. 15. 5.  
Morosity. 1. Sam. 25. 17.    
Taciturnity, 

Much talking. Prou. 10. 19 Psal. 140. 11.  
Profitable truth smothered by silence.      
Opp. 

Neglect of our neighbours good name.  
Desire to impair it.     

The fruits of this care are referred either to the 

Fame itself, & that either 

Good: to be glad to hear well of our neighbours. Rom. 1. 8. Col. 1. 3, 4.  
Bad: to be sorry for it.    
Means, as 

Hearing.  
judging.  
Reporting.      
The duty in respect of 

Hearing, 

Not willingly to hear rumours and reports tending to the infamy of our neighbour. Psalm. 15. 3. Pro. 25. 23. but to repel tale-bearers.  
Willingly to hear the commendations of others.    
judging: to judge charitably, the fruits whereof be 

Not to be suspicious, but to repress unjust suspicions. 1. Cor. 13. 5.  
To believe or determine nothing rashly against our neighbour.  
To interpret 

Good things well.  
Doubtful things; in the better part.      
Reporting, to report no ill of thy neighbour, unless it be in charity as namely, when it is 

Profitable for the 

Party of whom thou speakest, that he may be reclaimed. 1. Cor. 1. 11.  
Party to whom th●● speakest for prevention of 

Danger intended. Act. 23. 16. jer. 40. 14  
Infection like to ensue by his company.      
Necessary for thyself: as when silence will make thee guilty of his fault. Ecclus. 19 8.       

Opp. To be 

Sorry for the good report of our neighbour: a fruit of envy. Math. 21. 15.  
Glad at their infamy, or ill reports.    
Opp. In respect of 

Hearing, 

Willingly to hear the ill reports of our neighbours, and to give entertainment to tale-bearers. Exod. 23. 1. 1. Sam. 24. 10. Prou. 17. 4.  
Unwillingly to hear the commendations of others.    
judging: 

Unjust suspicions, which is the false witness of the heart, forbidden in this Commandment. 1. Tim. 6. 4. 2. Sam. 10. 3. 4.  
Rashly to give credit to ill rumours. Gen. 39 19 2. Sam. 16. 3. 4.  
To judge hardly of other men's 

Sayings and doings: interpreting good things ill, and doubtful things into the worse part. 1. Sam. 1. 13. Act. 2. 13. Luk. 7. 39  
Persons according to 

Their 

Outward condition, which thou seest distressed. joh. 9 2. Act. 28. 4. so jobs friends.  
Inward disposition, which thou surmisest. 1. Sam. 17. 28. Rom. 14. 4. 1. Cor. 4. 5.    
Thine own disposition, measuring others by thyself.        
Reporting, to blaze abroad the secret faults of others; especially such as are sins of infirmity, Prou. 10. 18.     

Thus much of the inward disposition: now followeth the outward profession:  
for every testimony concerning thy neighbour, must be both 

True.  
Charitable.    
Testimonies are either 

Public, and those either 

Forensia, in place of judgement, as the testimony of the 

judge.  
Notary.  
Parties which go to Law.  
Lawyers and Advocates.  
Witnesses.    
Or otherwise out of the place of judgement.    
Private.    
The testimony of the judge, is the sentence which he pronounceth, whereto is required 

Before hand, a full trial and examination of the cause. Deut. 13. 14. ● 17. 4. ● 19 18. Gen. 18. 21.  
In the delivery thereof, that he judge according to 

Truth. Exod. 18. 21.  
justice.. Levit. 19 15. Deut. 1. 16. ● 16. 20.  
Equity.      
judge's must also take heed, that they be not accessary to the false witness of others, by 

Admitting needless suits.  
Protracting of suits.  
Rash imposing of Oaths.     

Opp. Testimonies 

False, being either 

Simply false. 1. King. 21. 13.  
In show of words true, but false in sense. Math. 26. 60, 61. with joh. 2. 19    
Uncharitable and malicious. 1. Sam. 22. 9    
Opp. judgement either 

Rash, when it is pronounced: 

1. The cause not well understood by the judge. Prou. 18. 13.  
2. The party not heard to speak in his own defence. Act. 25. 15, 16.  
3. One side only being heard. 2. Sam. 16. 4. Prou. 18. 17.  
4. Upon the witness of one alone, in a capital cause. Deut. 17. 6.    
Perverse, wherein the wicked is absolved, and the righteous condemned, Prou. 17. 15. which commonly happeneth, because the judge is either a 

Taker of Bribes. Deut. 16. 18, 19 Exod. 23. 8. 2. Chro. 19 6. Esa. 5. 23.  
Accepter of persons. Pro. 24. 23, 24. ● 28. 2● Levit 19 15. Deut. 1. 16, 17.       

The duty of the Notary, to deal truly in 

Writing,  
Preserving,  
Reciting   Records.  
The duties of parties going to Law, are 

Common to both, as 

1. To go to Law only upon a just and necessary cause, at least, in their persuasion.  
2. To deal truly in their suit.    
Peculiar to either, in criminal causes, viz. to the 

Plaintiff, to accuse only in charity, for the good either of the 

Party.  
Commonweal.    
Defendant, 

Not to deny a crime truly objected. josh. 7. 19  
Nor to accuse himself unnecessarily. Math. 26. 62, 63.        
The duties of Lawyers and Advocates. viz. to 

Entertain no cause which they know to be evil.  
Maintain the cause, which with good conscience they undertake, 

Truly.  
Faithfully.      
The duty of the Witness, 

To give testimony, when he is required thereto upon just occasion; yea vnrequired, when he seeth the innocent oppressed. Prou. 24. 11.  
To testify the truth 

Only.  
Wholly.   Prou. 14. 25.     

Opp. To deal falsely in any of those respects.  
Opp. Their faults are▪ 

Common to both, 

To go to Law for stomach, and in desire of contention.  
To deal untruly, by 

Forging, or suggesting false instruments, or proofs.  
Suborning false witnesses.      
Peculiar to the 

Plaintiff, in criminal causes, 

Calumniari, to accuse of a crime 

Untrue. Deut. 19 16. Hest. 3. 8.  
Uncertain, which he cannot prove. Act. 25. 7.    


Praevaricari, In show to accuse, but not indeed.  
Tergiversari, To go back from a just accusation.   Both which are offence against the Commonweal,  
To be ready, upon every occasion, to accuse, which is to play the Sycophant; as chose, to refuse to accuse, upon any (though just and weighty) cause, is a fault. Leu. 5. 1.    
Defendant, to 

Deny the fault untruly. job 31. 33.  
Appeal without just cause.  
Not to submit himself to the sentence lawfully given. Rom. 13. 2.        
Opp. To 

Undertake such causes as they suppose to be evil. Prou. 21. 6.  
Use 

False calumniations against the adverse pa●ty. Act. 24. 5.  
Unfaithful dealing towards their Client, either by 

Animating him to g●e on in a bad cause.  
Betraying a good cause.        
Opp. 

Not to give testimony to the tru●h.  
To bear false witness: the main sin forbidden in this Commandment. Pro. 6. 18. ● 25. 18. ● 19 5, 9 ● 21. 28. Deut. 19 16, 19 and he is a false witness, who testifieth for truth, that which 

He knoweth not to be● true.  
He knoweth to be false.       

Public testimonies out of judgement.  
And they are either 

Open.  
Secret.    
Open, as in 

Public 

Speeches, as in the ministry of the Word, wherein nothing but truth is to be uttered.  
Writings.    
Elections, wherein testimony is given of the excellency of him, that is chosen, above others.    
The Public testimonies which be secret, are commonly faulty, either because they be untrue, or at least, uncharitable: as in making, or spreading 

Famous and defamatory Libels.  
Public rumours. Exod. 23. 1.    
Private testimonies, or private profession of the truth concerning our neighbour, joined with charity: and it is either of his 

Virtues, which (as just occasion is offered) we are to acknowledge and commend, both in his presence, and absence.  
Vices, which in his 

Presence, we are to tell him of, and not suffer sin to rest upon him. Leu. 19 17. Pro. 27. 5. Psalm. 141. 5.  
Absence, we are not to mention, but upon necessity.      
The duties which every man is bound by this Commandment to perform to himself, are two; a 

Care of his good Name.  
True testimony of himself.     

Opp. 

Errors and untruths broached and published in 

Public speeches, especially in the ministry of the Word. Zac. 13. 3.  
Writings and books printed.    
False testimony in elections, when the more unworthy are preferred.    
Opp. 

Flattery, wherein men offend in respect of the 

Object, praising men's vices. Prou. 28. 4. ● 24. 24.  
Manner, commending others 

feignedly. Prou. 27. 4.  
Above measure. Act. 12. 22.    
End, seeking 

Their own profit, as Parasites use to do.  
The party's ruin, whom they do flatter. Prou. 29. 5. jer. 9 8. Math. 22. 16.      
Evil and cursed speaking.    
Evil and cursed speaking is here forbidden, as it tendeth to the impairing of our neighbour's credit and good name.  
And it is used, either in his 

Presence, by 

Reviling, or contumelious speaking. 1. Cor. 6. 10.  
Deriding and scorning. 1. Sa. 31. 4. joh. 19 3. Mat. 27. 42. Gal. 4. 29.    
Absence, by 

Whispering, or tale-bearing. Pro. 16. 28. ● 26. 20, 22. Ecclus. 5. 16, 17.  
Slandering and back biting. Levit. 19 16. jam. 4. 11. Ezech. 22. 9 Rom. 1. 30.       

Our care in procuring, and preserving a good Name, consisteth in 

Using the means, whereby a good Name (though not sought for therein) is gotten, Phil. 4. 8. as to 

Glorify God. 1. Sam. 2. 30.  
Seek his kingdom and righteousness. Mat 6. 33  
Walk uprightly. Psalm. 112. 6. Prou. 10. 7. and to be such as he would seem to be.  
Keep a good conscience.    
Avoiding the means of 

Vainglory, as 

Seeking to please men, more than God.  
Hypocrisy.  
Seeking commendation by vanities and vices.  
Loving of flatterers.  
Usual censuring of others. Math. 7. 1, 2.  
Attempting matters above their ability and gifts. Psalm. 131. 1. Luk. 14. 29▪ 30.   All which, end in infamy and shame.  
Infamy, arising from 

ourselves, as sins, Eccl. 10 1. both 

Open, and not only the sins themselves, but also all appearances thereof. 1. Thes. 5. 22. Rom. 12. 17.  
Secret. 2. Sam. 12. 12. because God will bring them to light.    
Others as opprobrious speeches and slanders, against which we ought (especially if we be public persons) de●end and maintain our good na●e 1. King. 2. 8, 9        
The true testimony of ourselves, is con●●●ning 

Good, if it be 

True, vp●n just occasion to confess it, verè & v●recundè, truly and modestly, to God's glory. 1. Cor. 15. 10.  
False, with modesty and humility to deny it.    
Evil, if it be 

True, we are to confess it to 

God. Prou. 28. 13. 1. joh. 1. 9  
Man, when the confession is necessary, in respect of 

God's glory. josh. 7. 19 jona. 1. 10.  
Neighbours good. Psal. 51.  
Our own good. jam. 5. 15.      
False, constantly to deny it.       

Opp. To 

Neglect these means of a good Name.  
Using the means of 

Vain-glory.  
Infamy.      
Opp. 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in denying good things, and speaking more basely and meanly of thyself, than thine own opinion is of thyself, and that either to 

Avoid boasting, which is the modest lie: which is not to affirm less than is true, but to deny the truth.  
Draw commendation from others, which is a double offence, being both 

Arrogancy.  
Counterfeit modesty.      
Boasting, wherein men offend, in respect of the 

Object, boasting of that 

Which is not good, but rather evil. Psal. 52. 1. Phil. 3. 19 Gen. 4. 23, 24.  
Good, which they have not, either 

Not at all.  
Not in that measure which they assume to themselves. Math. 26. 33, 35.      
End, for their own 

Glory, Pro. 27. 2. and that joined either with the 

Dishonour of God. 1. Cor. 4. 7. Esa. 10. 15.  
Disgrace of others. Luk. 18. 10.    
Gaine. Act. 8. 9        
Opp. To 

Deny that evil which is true. Gen. 18. 15.  
Affirm that evil of ourselves, which is false, to 

Gratify others.  
Pick thanks. 2. Sam. 1. 10. with 1. Sam. 31. 4, 5.         

The tenth Commandment.  


The Negative part,  
Forbidding in 

General, all evil concupiscence going before the consent of the will, and purpose of the heart. Rom. 7. 7. ● 13. 9 Col. 3. 5. 1. Pet. 4. 2. 2. Pet. 3. 3. Rom. 1. 24. Gal. 5. 16, 17. 1. Pet. 2. 11. Tit. 2. 12. joh. 8. 44.  
Particular, the concupiscence of the eyes.    
Evil concupiscence is either 

Original.  
Actual.    
Original concupiscence is original sin, which is here forbidden, as it is referred against the neighbour: it is also called habitual, being the evil inclination and proneness of our nature to lust against our neighbour, contrary to the Law of God. Rom. 8. 6, 7. ● 7. 8, 23. Gal. ●. 17.  
Actual concupiscences, are ill motions in our minds and hearts against our neighbour, Gen. 6. 5. being both 

Foolish.  
Hurtful.   1. Tim. 6. 9 1. Pet. 2. 11.  
These evil motions are either, evil 

Fantasies and thoughts of the mind.  
Affections and perturbations of the heart.    
Those are evil fantasies and thoughts, which incline or stir men up to evil, and are repugnant to charity, 1. Cor. 13. ●. These are sins, and here forbidden. Pro. 24. 9 Zach. 8. 17. Deut. 15. 9 Esa. 55. 7. Act. 8. 22. Prou. 15. 26. Gen. 6. 5. ● 8. 21.   

The Affirmative part,  
Requiring in us a pure heart towards our neighbour. 1. Tim. 1. 5.  
The pureness of our heart consisteth in 

Original righteousness, and fect love of our neighbour.  
Spiritual concupiscence.    
Original righteousness, is both a 

Cleanness from all unrighteousness, and evil concupiscence against our neighbour.  
Disposition and proneness to all the duties of charity.    
This righteousness, as the Lord planted it in our nature, so doth he require it in his Law; though we have lost it, and cannot fully attain to it; and that to this end, that we seeing our unrighteousness, and misery in ourselves, might be forced to seek unto Christ, that both we might be clothed with his righteousness, and also might by his Spirit be renewed according to his image, in holiness and righteousness. Luk. 1. 74, 75. Ephes. 4. 23, 24.  
Spiritual concupiscence containeth the 

Good motions of the Spirit.  
Lusting of the Spirit against the flesh.     

Evil thoughts, either 

Are cast into men's minds by the devil, which be called his suggestions.  
Arise from the habitual concupiscence.   And both of them whiles we be either 

Sleeping.  
Awaking.    
The devil casteth his suggestions into men's minds, either 

Immediately by himself. 1. Chron. 21. 1. joh. 13. 2. Luk. 9 46, 47.  
Mediately, using others for his instruments. Gen. 3. 1. job 2. 9 Mat. 16. 23.    
The suggestions of Satan, though always sinful in him, yet they are not sins unto us, unless we admit them, and give entertainment to them: For it is not a sin to be tempted, (for Christ also was tempted) but to yield to the tentation. If therefore we admit them, we are defiled by them but if we presently repel and extinguish them, they infect us not.  
Evil thoughts arise also from our own habitual and original concupiscence. Luk. 24. 38. Mat. 15. 19 Gen. 6. 5.  
They arise from the habitual concupiscence, it being moved or stirred up by some object, either 

Apprehended by the sense.  
Framed by the fantasy or imagination.  
Represented to the mind, by the remembrance.    
Evil thoughts happen unto us, 

Awaking.  
Sleeping, as in dreams.     

The good motions, are righteous & charitable 

Cogitations concerning our neighbour.  
Affections towards him.    
The lusting and combat of the Spirit, against the flesh. Gal. 5. 17. whereby we must crucify the flesh, with the lusts thereof. Gal. 5. 24.  
The means to attain to this pureness of the heart, are, to 

1. Walk with God, seeking to approve our hearts to him, who trieth the hearts.  
2. Observe our 

Hearts, Prou. 4. 23. that 

No evil concupiscence do arise in us, or enter into us.  
If any do arise, or be admitted, that we forthwith extinguish it.    
Senses.      
That evil concupiscences do not arise in us, or ente● into us, a twofold care is needful, 

Whiles we wake, to keep our minds occupied about lawful things, and not suffer them to be idle, or to wander about vanities, or unlawful things.  
When we are to sleep, to commend our souls into the hands of God, to be kept safe from tentations, and pure from concupiscences.    
We are also to observe our senses, (but especially our sight) by the ministry whereof, the objects of concupiscence are represented to the mind. Gen. 3. 6. josh. 7. 21. job 31. 1. Psalm. 119. 37.  
To these means we are to add two more 

The spiritual armour of God, which is mighty to cast down imaginations, and to subdue evil thoughts. 2. Cor. 10. 5. Ephes. 6.  
Fervent & faithful prayer. Mat. 6. 13.     

Those that arise from our own corruption, if they be sudden and momentany, they are the least degree of sin, but yet sins, arising from a corrupt fountain, and arguing want of charity.  
As touching dreams, those are culpable, which as they are the fruits of original concupiscence, so also have voluntary causes: as, 

Wanton and unclean dreams, following upon 

Intemperancy in diet.  
Wanton & unclean thoughts.    
Malicious dreams, proceeding from hatred of our neighbour, and such like.    
Now follow the affections and perturbations of the mind, going before the purpose of the heart, or consent to practise.  
T●● degrees of them.  
And these are either 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fore-passions, or (as some speak) unformed concupiscences, and acts of sensuality, going before the act of reason, or consent of the will.  
These be the first motions of concupiscence, whereby the 

Mind is withdrawn.  
Heart is affected with a sudden delight, as it were a bait. jam. 1. 14, 15.    
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1. Thes. 4. 5. Passions, which are of some called, Form concupiscences, and are acts of reason, as being deliberate desires of the heart, & having the consent of the will▪ either to 

Take further delight only in entertaining the foresaid ill motions, and rolling them in our minds, though we consent not to the practice of them. These, with all the former, are directly and expressly forbidden in this tenth Commandment.  
Put them in practice, which are forbidden in the former Commandments; as the murder, adultery, theft, false testimonies of the heart.      
The sorts.  
The affections of the heart, are either 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wherein is aversation from that which seemeth evil, as anger, fear, etc.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wherein is a liking or desiring of that which seemeth good, as love, etc.    
Unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we are in this place to refer as branches of this Commandment, sudden anger, and the first motions of mislike, hatred, envy, rejoicing at other men's evils, etc.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which more properly is called concupiscence, is distinguished by the objects, 1. joh. 2. 15. for it is either of 

Pleasure, which is the lust of the flesh.  
Profit, which is the lust of the eyes.  
Honour, which is the pride of life.    
The particular concupiscence which by name is forbidden in this Commandment, is the concupiscence of the eyes, under which, as being the most pernicious, 1. Tim. 6. 9, 10. the Lord forbiddeth all sins of the same kind, that is, all evil motions and concupiscences going before the consent of the will, or purpose of the heart.  
Affirm. Remedies against the concupiscence of the eyes.  

1. To mortify self-love. 1. Cor. 10. 24.  
2. To pull out the eyes of envy.  
3. To arm ourselves with contentedness. Phil. 4. 11.   
This concupiscence is distinguished according to the variety of the objects, which being the persons or goods belonging to other men, we are not to covet, as our neighbour's 

House. Esa. 5. 8.  
Field. Deut. 5. 21. 1. King. 21.  
Wife.  
manservant.  
Maid-servant.  
cattle, as Ox, or Ass. 1. Sam. 12. 3.  
Money, apparel, stuff. Act. 20. 33. Or any thing that is his.    
In all the Commandments, add to the 

Affirmative part, and to all the duties therein required, the duty of 

Using the means.  
Showing forth the signs.  
Procuring the same in others.    
Negative part, and to all the vices therein forbidden, the fault of 

Neglecting the goodmean●.  
Using the bad means and allurements to evil.  
Showing forth the signs of evil.  
Being accessary to the faults of others.      
Deo Gratias.