AN EXPOSITION OF THE TEN COMMANDMENTS OF GOD: Wherein the principal and most material doctrines are set down; By EDWARD ELTON, Bachelor in Divinity, and Preacher of God's word at Saint Marie Magailens Barmondsey near London. LONDON, Printed for Robert Mylbourne, and are to be sold at the great South-door of Paul's. 1623. THE FIRST COMMANDMENT, The Negative Part, IT forbids, First, Atheism or denial of God: Secondly, all false opinions of God: Thirdly, confidence in creatures. Atheism or denial of God: First, Psal. 14.1. 2 King. 6.33. 2 King. 7.2. Malac. 2.17. Malac. 3.14. when a man doth say or at least think there is no God at all; coming to this kind of Atheism by two steps: First, by imagining God seethe not us, or doth not regard us, Psa● 10.11. Zephan. 1.12. Secondly, by imagining that God is not so sharp and severe in punishing sin, Eccles. 8.11. as the Scriptures set him forth to be. Psal. 50.16.17.18.19.20.21. Secondly, Ephes. 2.12. when a man hath a false God instead of the true God, 1. Either by placing and worshipping that which is not God, in the room of the true God, Act. 19.27.35. 2. Or by thinking some other thing besides the true God to be his chiefest good. Philip. 3.19. Coloss. 3.5.2. Cor. 4.4. All false opinions of God, as First, when men join others to God, and do not acknowledge him alone, and that three ways: First, 2 King. 17.32 33.41. by professing more than one religion. Secondly, by praying to others beside the true God. Deut. 6.13. Zephan. 1.5. Deut. 22.10.11. 1 King. 18.21. Deut. 10.20. Mat. 4.10. jer. 2.10. Act. 1.24. Exod. 22.20. Thirdly, by magic or witchcraft; and that either by 1. Being Magicians or witches themselves. Psal. 58.5. Deut. 18.11. 2. Or by seeking to Magicians or witches, and using their help. 2. King. 1.3.16. Isai. 8.9. Levit. 20.6. Secondly when men do not acknowledge God as he is, and as he hath revealed himself in his word, and herein men err in misconceiving of God, touching his essence, persons of the Godhead, and attributes. Rom. 1.21. Psal. 96.4.5. Isay 37.19. jerem. 14.22. 1 Cor. 8.5. First, his Essence, 1. In making a multiplicity of gods, and thinking there be many gods. 2. In conceiving God to be that which he is not, and thinking him to be like to creatures, Act. 17.29. Secondly, his persons of the Godhead: 1. Gen 1.26. Mat. 3.16.17. Mat. 28.19. 2. Cor. 13.13. 1 joh. 5.7. In denying the three persons. 2. In holding not only the distinction of the persons, but the * joh. 10.30. 1 joh. 5.7. division also of the substance. 3. In holding * Esai. 7.14. Esai. 9.6. Mat. 1.23. joh. 1.1. Rom 9.5. Christ the Son of God, not to be very God. 4. In holding * Gen. 3.22 Mat. 28.19. 1. john 5.7. the three persons of the Godhead, to be but three names and titles given to God in Scripture. Thirdly, his Attributes, especially these five. 1. Ezech. 8.12. job. 22.13.14. Knowledge, and the misconceiving of that brings forth hypocrisy. 2. Power, and the misconceiving of that brings forth, 1. * 2 Chron. 33 10 & cap. 36.16. Isai. 5.19. Isai. 28.15.22, 2 Pet 3.34. Contempt of God, showed, 1. In contemning his threatenings. 2. 2 Chron. 28.22. jerem. 5.3. Amos 4.6.7.8 9.10.11.12. Num. 14.1.2. Exod. 17.7. Psal. 78.18.19 Mat. 4.6.7. In taking no profit by his punishments. 2. A proud tempting of God, showed, 1. In muttering against God. 2. In seeking experience of his power. 3. In trying whether he be such a * Act. 5.9. Malac. 5.15. powerful God of vengeance as the Scriptures set him forth to be. 3 * Psal. 57.10. Num. 13.2.3. 2 Pet. 3.4.9. Truth, and the misconceiving of that brings forth, 1 * Gen. 19.14. Psal. 116.11. Num. 11.21.22 Rom. 4.20. Incredulity, showed in doubtfulness and diffidence. 2 * Psal. 42.5. Heb. 10.38. Pro. 3.5. 2 King. 6.33 Isai. 28.16. Hab 2.3.4. Impatience, showed in not waiting on God in time of trial for the accomplishment of his promise. 4. * Gen. 18.25. jerem. 51.56. Nahum. 1.2.3 2 Thes. 1.6.7. Rom. 2.6.7.8. justice, and the misconceiving of that brings forth, 1. Carnal security, jerem. 8.6. Mat. 24.38. 2. Spiritual slothfulness, Reu. 3.15. 3. Rash and inconsiderate zeal. Luke 9.54. 5. Exod. 34.67.2. Chron. 30.9 Isai. 55.7. jam. 5.11. Mercy, and the misconceiving of that brings forth Desperation. 1. King. 19.4. Act. 16.27. Gen. 4.13.2. Cor. 2.7. Presumption. 2. Sam. 4.5.7. Eccles. 11.6. Deut. 29.19.20. jud. epist. v. 4. Impenitency, and envying of God's grace and mercy, in others and to others. Rom. 2.4.5. Confidence in creatures. Psal. 20.7. Isai. 2.22. 1. Pro. 28.26. Mat. 26.33.35 Act. 12.22.23. As in themselves; whence follows 1. Pride or arrogancy. Deut. 8.17.18. Dan. 4.27. Hab. 1.16. 2. Vain glory or carnal boasting. joh. 5.44. Luke 10.20. 2. In other men. Isai. 36.6. jer. 17.5. 3. In other things, as 1. * job. 31 24. 1 Tim. 6.17. Psal. 62.10. jerem. 49.16. Obad. v. 3.4. Psal. 146.3. Riches. 2. Strong holds. 3. Honour, authority, high places, and the like. The affirmative part of the first Commandment. It requires two things especially. Isai. 8.13. 1 Chron. 28.9. jerem. 9.24. joh. 17.3. Psal. 9.10. Hoze. 4.16. Coloss. 1.10. 1. That the mind and heart have a due respect to God, acknowledging him to be such a God as he hath revealed himself to be in his word and works. 2. Confidence in God, and that we rest on him alone. The first is grounded on the true knowledge of God as he hath made himself known in his word, both in his Essence, persons, properties and works. Expressed 1. In Faith, Psal. 73.25. Heb. 11.6. Heb. 6.1. whereof there be three sorts: 1. Fundamental faith, apprehending the essence and being of God. 2. 1 Cor. 13.2. Faith of Miracles, apprehending the power of God. 3. jam. 2.19. Faith of the history, or historical faith, apprehending the truth of God revealed in his written word. 2 In hope, 2. Chro. 20.1. Isai. 8.17. Psal. 27.14. which brings forth spiritual fortitude or courage, standing in 1. Psal. 37.7. Rom. 8.24.25 joh. 1.6.7.8.9 Heb. 11.27. 2 Sam. 16.10.11.12. jam. 5.11. Deut. 6.5. Luke 10.27. Act. 17.28. jam 1.17. Mal. 3.16. Psal. 119.55. 2 Tim. 4.8. Spiritual security. Psal. 3.5.6. 2. Constancy in good things. 3. Patience in time of trouble and adversity. 3. In love to God, manifested, 1. In often thinking and speaking of God to his glory, and desiring his presence. 2. In loving his word and ordinances. 3. In loving his children and servants. 4. In loving his glory, Psal. 27.4. Psal. 119.97.131. Psal. 16.3. 1 joh. 5.21. Exod. 32.12.32. joh. 14.1. Gen. 18.27. Isai. 8.13. Heb. 12.28.29 and being zealous for that above all things. 5. In doing his will cheerfully. Bringing forth effects, Properly respecting God, namely 1. An holy submission to the majesty of God. 2. The fear of God, which brings forth 1. An hatred of sin, Pro. 8.13. job 31.23. Gen. 20.11. Rom. 3.18. Heb. 12.28. and a careful avoiding of the offence of God. 2. A care to approve ourselves to God in all things Is of two sorts 1. Childlike. Psal. 130.4.1. Pet. Gen. 39.9. 1.17. 2. Servile. 1. john 4.18. Rom. 13.5. These two differing each from other in the Cause and Object. More nearly respecting ourselves. 1 Cor. 1.7. 2 Cor. 3.5. Denial of ourselves, Mat. 16.24. Luke 9.23. Pro. 3.7. 1 Cor. 3.18. Rom. 8.7. expressed 1. In renouncing utterly our own reason, will, and affections, as of themselves enemies to God and all goodness. 2 In submitting ourselves wholly to God's wisdom and will in all things, Gen. 12.1.4. Gen. 22.1.2.9. Heb. 11.8. Deut. 33.9. Mat. 4.20. Luke 5.10. Act 20.24. Gen. 32.10. 1 Chronic. 29 14.15.16. 1. Cor. 4.7. 1 Cor. 1.31. 1 Cor. 15.9. 1 Tim. 1.15. Rom. 12.10. 1. Cor. 4.6. 1 Pet. 5.5. Philip. 2.23. Phil. 4.11.12. 1 Cor. 12.7. though never so contrary to our wills and desires. Humility, making men 1 Think most basely of themselves, in regard of their own corruption and sins. 2 Esteem better of others then of themselves, having the same good gifts that they have; and to respect them accordingly. 3 Content with their particular places and conditions of life, not to presume beyond that ability and strength that is given them. The second is grounded on due acknowledgement of Gods 1 Good providence and mercy. 2 Chro. 20.20 Psal. 37.3.5. Psal. 27.1.2.3. 2 Tim. 1.12. Psal. 33.18.19 Psal. 84.11.12. Psal. 91. 2 Power. 3 Former experience of his power and providence towards ourselves and others: Bringing forth A conversation void of covetousness and distrustful care. Invocation or calling on the name of God, Pro. 16.3. Mat. 6.25. 1 Tim. 6.6.7.8.9.10. Dan. 9.7.18. Psal. 50.15. jam. 1.5. standing In Petition and thanksgiving. The second Commandment. The Negative part. The second Commandment contains, 1 A precept or commandment. 2 A confirmation of the commandment by arguments persuading to the obedience of it. The precept or commandment forbids all manner of Idolatry, under which is forbidden, Ezech. 14.3.4.7. Deut. 27.15. 1 joh. 5.21. Exod. 23.24. Deut. 7.25. Deut. 12.3. 1 Inward Idolatry of the heart, which is when men misconceiving God, do worship him according to that misconceit. 2 Outward Idolatry of the hand, which is when men make an image or similitude, and erect and set it up for religious use. And that is done two ways, 1 By making and erecting an image representing either some feigned god, Deut. 4.15.16 Isay 40.18.25 Act. 17.29. Rom. 1.23. Hoze. 13.2. Deut. 7.25.26 1 King. 18.19. 1 Cor. 6.20. Deut. 7.2.3. Ezra. 9.2.12.14. 2 Chron. 19.2. Psal. 106.35.36. Mal. 2.11. 2 Cor. 6.14.15.16. or that which is not God. 2 By making and erecting an image of the true God and of Christ to worship it. 3 Approbation of Idolatry by presence, speech, gesture, silence, etc. 4 All unnecessary dealing or familiarity with Idolaters. 2 Contempt of the outward worship of God, which is 1 Inward, when men in their hearts contemn the holy ordinances of God, Ezech. 22.8. Mat. 22.5. Luke 14.18.19.20. Mal. 3.14. job. 2.15. 1 Cor. 1.18.21 and the duties and parts of his worship, and think basely of them; which brings forth either, 1 Neglect of them altogether. 2 Or intermission of the duties of God's worship. 2 Chron. 30.5 3 Or an hypocritical coming unto them, Isai. 29.13. and a formal performance of them. 2 Outward, Num. 11.2.6. Act. 17.18. when men openly manifest their contempt of the holy ordinances of God, and the duties and parts of his worship, either by word or deed, and that 1 Either in part contemning the Preaching of the word, etc. 2 Thes. 5.20. 2 Chro. 30.10 2 Or in whole, Psal. 14.4. Heb. 12.16. Compared with Gen. 25.34. contemning all the holy ordinances of God, and all the holy duties of his worship, which is properly called Profaneness. 3 All humane devices, Mark. 7.3.4. or superstition in the worship of God, (that is) such things in the worship of God, as are invented by men; and are contrary unto the rule of God's word; and such things men do device two ways, 1 By adding something to the essential worship of God: and things added are, 1 Either, things merely devised by men, having no warrant at all in the word of God. 2 Or things in themselves indifferent, Mar. 7.3.4. made necessary parts of God's essential worship. 2 By detracting something from the worship of God, contrary to God's word. And humane devices are 1 Either such as men take up of themselves upon a bare and naked good intent, 1 Sam. 13.9.10 13. thinking that thereby they worship God, Coloss. 2. vlt. which is properly called wilworship. 2 Or they are such as have been devised by others, Ezech. 20.18. Mat. 15.2. Mar. 7.3. and received from them, properly called traditions of the Elders. The affirmative part of the second Commandment. It requires that the true God be worshipped with spiritual worship, Exod. 25.9. Deut. 12.32. Isa. 1.12. joh. 4.23.24. Isai. 1.13.14.15. Isai. 66.3. or after a spiritual manner. And that 1 Standing in two things 1 In worshipping God in such things as are agreeable to his will. 2 In worshipping God in things and duties commanded of God, in such manner as is agreeable to the nature of God, in spirit and truth. john 4.22. Micha. 6.6.7.8 2 Grounded on true and sound knowledge of the express will of God, Mat. 15 9 Eccles. 4.17. teaching all the parts of his worship, and the manner of the performance of them. 3 Is to be expressed in the exercise and performance of those things that concern the holy and solemn service of God, (namely) the true and ordinary means of holiness, and the parts of God's worship; which are especially 1 Prayer, 1. Sam. 1.15. Psal. 42.4. Isai. 37.4. Lam. 3.41. 1. Cor. 2.4. 1. Cor. 14.24.25. Act. 26.2.5. public and private, standing in petition, and thanksgiving. 2 The Ministry of the word of God. 1. Cor. 11.23. 1. Pet. 4.11. 3 The Sacraments. 1 Cor. 10.16 4 Is expressed in the using of the ordinary means of holiness, and the parts of God's worship, after an holy manner. 1. Tim. 4.8. Rom. 14.17. 5 Is helped forward and furthered by such things as do bind, and stir up men to the performance of holy duties; which things are 1 Special vows. 2 Religious fasting. The confirmation of the Commandment by Arguments persuading to the obedience of it, taken 1 Partly from the nature of God, in two Attributes; as that he is 1 Strong (that is) able to punish the disobedient, Nahum. 1.3.4.5.6. Apocal. 18.8 Dan. 3.17. Dan. 6.20.21.22. Rom. 8.31. Hoze. 10.19.20. jerem. 2.2. jerem 3 1.2.6.7. Ezech 16.15.16.17. etc. and to maintain & defend all such as truly worship him against all that oppose them. 2 jealous (that is) loving his Church with exceeding great and superabundant holy love, being exceedingly offended for Idolatry, and executing his wrath most sharply upon Idolaters. 2 Partly, from the effects of his, 1 Anger, Exod. 20.5. visiting the iniquity of the fathers upon the children, upon the third generation and upon the fourth of them that hate me, (that is) taking notice of iniquity, and punishing the iniquity of the fathers upon their children going on in their sins, to the third and fourth generation. 2 Love, Exod. 20.6. showing mercy unto thousands, to them that love me & keep my commandments, (that is) doing good to many generations of the faithful successively, going on in the steps of their godly parents, and obeying God as they did. The third Commandment. The Negative part. The third Commandment contains, First, a precept or commandment. Secondly, a commination or threatening denounced against the breakers of it. The precept forbids all manner of profanation and abuse of God's name, standing in the abuse of his titles, high attributes, his works, and his word, and his holy ordinances. First, his titles are abused, when men take them into their mouths and use them in their speech unreverently, and without due respect; and that either without an oath, or with an oath. 1 Without an oath, as when men mention any of God's titles in their common talk rashly, Deut. 28.58. carelessly and unreverently; and that either In a foolish admiration upon some sudden accident or strange report, saying Good God, oh Lord, oh jesus. Philip 2.10. In idle wishes, and imprecations, Gen. 16.5. as when men wish i'll to themselves, or to others, and use the name of God in their wishes. In cursing, as when men say, Gods curse light on such, etc. jam. 3.9.10. 2. Sam. 16.7.8. In praising God for evil things, 1. Sam. 23.21. 2 With an oath, as when men swear by them in their speech, lightly and profanely, and that either 1 By God calling for a witness of vain and frivolous things, jerem. 23.10. Hoze. 4.2. Mat. 5.37. by usual swearing in their common talk. 2 By calling God for a witness of their furious anger, 1. Sam. 14.34. 1. Sam. 25.34. by passionate swearing. 3 By calling God for a witness of an untruth, Z●ch. 5.4. Levit. 19.12. by swearing falsely, or forswearing themselves; which is done 1 By swearing that which they know or think to be false, Mat. 26.72. and that either directly against their knowledge, or deceitfully. 2 By swearing to do that which they mean not to do. Psal. 15.4. 3 By swearing to do a thing which they also mean to do, 2. Chro. 36.13 Ezech. 17.13.14.15. and is lawful to be done, and yet afterwards do it not; and this is perjury except in these two cases, 1 If after the oath taken, God make the thing promised impossible to be done. 2 If the thing that men swear to do, be not simply required to be done, but either the doing of that thing or some other thing proportionable unto it. The highest degree of perjury is, Levit. 24.11.15.16. when men forswear themselves, in public before a Magistrate. The highest degree of unreverent using of God's titles, is blaspheming of them, by speaking basely, contumeliously, or reproachfully of any of them. Secondly, his Attributes are abused, when men think or speak of them otherwise then beseems the perfect purity and holiness of them, (namely) by thinking or speaking of any of them rashly and unreverently, or by perverting any of them to a wrongful use. And the Attributes of God, that are most commonly thus abused, are 1 His power, which is abused 1 Either, Exod. 5.2. Psal. 12.4. 2. King. 18.30 34.35. 2. King. 7.2. when men call the greatness of it into question. 2 Or when men speak of it carnally, and carelessly, or contemptuously. 2 His providence, which is abused, when men being under the hand of God, do fret and show themselves displeased, with the work of his providence, and that 3 Either, by murmuring against it directly & in plain terms. Deut. 1.27. 2 Or, by speaking grudgingly against the work of his providence, under other names, as under the name of Chance or Fortune. 3 His justice, which is abused, Psal. 50.21. Mal. 3.13.14. job. 21.14. when men either think or say, that God approves of sin or wicked sinners. 4 His mercy, which is abused 1 Either, when men pervert it and misapply it, presuming upon it to harden their hearts in sinning, Deut, 29.19.20. 2 Or when men speak basely or contemptuously of God's mercy. 5 His patience, which is abused, when on God's patience and forbearance for a time to punish them for their sins, Zephan. 1.12. Rom. 2.4. men think or say that God will neither do good nor evil. 3 His works are abused, when men think or speak of any of them, or use any of them unreverently and without due respect: and the works of God which are thus abused, are 1 Either, the wonderful and unsearchable works of God, within himself, Rom. 9.19.20 Rom. 11.33. (namely) his eternal election and reprobation, which are thought or spoken of unreverently, when men cavil against them, and seek to bring them within the compass of their shallow reason. 2 Or, the outward works of God, which are thought or spoken of, or used unreverently, either when men see not God in his works; or when they use them not as they ought to be used. And these works of God that are thus abused, are 1 Either the works of creation, the creatures of God which are abused 1 When men think or speak basely of any of them, Num. 11.6. Psal. 78.18. and debase their goodness and discommend them. 2 When men deride the workmanship of God, in any of them, Gen. 21.9. 2 King. 2.23. especially in man or woman, in regard of some natural defect, deformity, or infirmity of body or mind. 3 When men beholding any of God's creatures, Psal. 19.1. Psal. 139.14. give not him the due praise and glory of his wisdom and power appearing in them. 4 When men pervert any of the creatures of God to a wrong use, either contrary to, or differing from the good use for which God hath ordained them, Gen. 1.14. Isai 47.13. as to enchantment, etc. 5 When men swear by them, jerem. 5.7. especially by the body of Christ, and the parts and members of his blessed body. 2 Or the works of God's administration & providence; and those are 1 Either the works of his providence that fall out and come to pass in the common course of this life, 1. Sam. 15.17.18.19. 2 Sam. 12.7.8.9.10. Isa. 5.1.2.3.4. Mat. 21.33.34 which are abused when men have such an opinion of those works which hath no ground for it either in the word of God, or in the course of nature; as that it is unlucky to pull on the shoes awry in the morning. 2 Or the works of God's mercy, his blessings; which are abused 1 When men receive them unthankfully, and requite them unkindly. 2 When men swear by any work of mercy, as by the death of Christ, or by any good gift of God, as by their faith, etc. 3 The works of God's justice, which are abused, Iosh. 22.17. Luke 13.1.2.3 when men lightly pass over the judgements of God seen in the world. 4 His word and his holy ordinances, which are abused when men think or speak of them or any part of them, or use any of them or any part of them, otherwise then beseems the holiness of them, and the excellent use of them; they being such as do most clearly and familiarly make God himself and all his goodness known unto us. And this is done either generally, or particularly: 1 Generally. First, 2. Chron. 36.16. Act. 2.13. Psal. 5.16.17. 2. Tim. 3.7. Heb. 5.12. 2. Sam. 12.14. jerem. 34.16. Rom. 2.24. Tit. 1.16. when men use them unreverently or scornfully. Secondly, when men use them fruitlessly, and are not bettered by them in knowledge, faith, etc. Thirdly, when men make profession of religion, and yet live wickedly. Fourthly, when men shrink in case of peril, and deny God the honour of their suffering for his truth. Mat. 10.33. joh. 12.42. Gal. 2.12.13. Mat. 7.6. Luke 22.67. Fiftly, when men profess the truth of God, or speak of good thing unseasonably, or at times not convenient. 2 Particularly, as First, the word of God is abused, and that 1 When men take any part of it into their mouths, 1. Pet. 4.11. Isai. 22.12.13. 2 Pet. 3.4. and use it in their speech, either unreverently, idly and vainly, or in mockage. 2 When men pervert it, or any part of it to a wrong use. 1 When men use any part of it to curious and needless questions. 1. Tim 6.4. 1. Tim. 1.4. Tit. 1.4. 2 * Mat. 5.39. When men use any part of it to jesting and profane mirth. 3 * Eccles. 3 4. 1. Tim. 5.8. Exod. 22.25. Deut. 23.19. Mark 3.5. Ephes. 4 26. Psal. 50.18. When men use any part of it for the maintenance and defence of any error, heresy, or sin. 4 When men turn any part of it to a charm or sorcery. Secondly, the Sacraments, which are abused 1 By giving that unto them which belongs not unto them, as 1 When men give to them power to confer and give grace by the very work wrought. Rom. 4.10.11. Ephes. 5.26. 1. Pet. 3.21. 2 When men give to them an absolute necessity, and hold them absolutely necessary to salvation. john 3.8. 3 When men give to them adoration, as the Papists do, Mat. 4.10. 2 By perverting of them and applying them to a wrong use, as namely to such things or to such uses as God hath not appointed them, as Baptism to the consecrating of bells, to drive away devils, etc. Thirdly, Prayer, which is abused 1 When men pray for such things as are not agreeable to the will of God, as for the dead, jam. 4.3. john 5.14. 2 When men use prayer to unlawful ends, as sorcery, enchantment, etc. Hereunto is added the abuse of the holy lot, which is an ordinance of God appointed for special ends, etc. which is abused 1 When men use it unreverently, Pro. 16.33. as in light and trifling matters, or in way of sport. 2 When men pervert it, Pro. 18.18. 1. Sam. 10.21. and use it to wrong ends; as to search their fortune, and what success they shall have in their affairs, by casting a die. The affirmative part of the third Commandment. It requireth a sober, 1. Cor. 10.31. religious and honourable usage of God's holy name, Mat. 6.10. Num. 25.28. 1. King 19.10 and that in all things we give him his due glory, and that grounded on a true zeal of God's glory; and standing, 1 In yielding due reverence to the name of God. 2 In making a wise and holy confession of the truth of God. First, yielding due reverence to the name of God, and that either in speech or action. In speech, which is, Pro. 31.26. Psal. 71.15. when men having occasion to use the name of God, do wisely make mention of it, and reverently, and to good use and edification; and that either without an oath, or in the lawful use of an oath. Without an oath, which is to be expressed in speaking of his holy titles; which is, Deut. 28.58. Rom. 9.5. when men use them in their speech, only in serious matters, and with fear and trembling, and to the good of men, and praise of God. 2 Of his attributes, Psal. 40.9.10. Psal. 66.16. Psal. 107.8. when men break forth into such a declaration of God's power, wisdom, goodness etc. as both themselves and others are, or may be thereby stirred up to magnify those holy attributes, and more earnestly to praise God for the same. 3 Of his word and the parts of his worship; Deut. 6.7. Psal. 37.30.31 Pro. 10.21. which is, when men speak of them with such care and reverence as beseems the holiness and excellency of them, and apply them only to those good uses for which God hath ordained them. 4 Of his works, Exod. 15.1. to 23. Psal. 136. whole. Psal. 145.17.20.21. which is, when men speak of them, of what sort or kind soever they be, with reverence and with an approbation of the good and excellency of them, and do give God the due praise of his wisdom, power, and goodness, appearing in the same. In the lawful use of an oath, which is, when men swear by the name of God, having a lawful calling thereunto, and do it lawfully. And men have a lawful calling to swear, 1 When the Magistrate upon a just occasion doth require an oath by the order of justice, Gen. 43.3. 1. Sam. 24.22.23. and doth minister the same lawfully, so as it be not against piety or charity. 2 When their own calling, general or particular, necessarily requires an oath; as (namely) 1 When the taking of an oath, may further Gods glory and worship, Gal. 1.20. 1. Thess. 2.5. or may serve to prove some doctrine of salvation in whole or in part. 2 When the taking of an oath, serves to maintain and further a man's own or others salvation, 2. Cor. 1.23. Psal. 119.106. in soul or in body. 3 When the taking of an oath serves to further brotherly love, Gen. 21.23.24 Gen. 31.53. and to confirm lawful peace and society between party and party, country and country. 4 When a man by an oath, and not otherwise, Rom. 1 9 1. Thess. 2.10. may maintain his own good name, and life, or goods. And that men may swear lawfully, Gal. 1.20. 2. Cor. 1.23. they must know that an oath is A calling of God to witness for the necessary confirmation, either of the unknown truth of their speech touching things of great importance, or the truth of the promise they make to do some thing or things that are of weight likewise, and lawful, and possible; and a wishing God to punish them, if either they lie, or wittingly and willingly do otherwise then they promise: and it is either An affirming oath, Or a promising oath. And they must look that they swear, 1 In truth, jerem. 4.2. which implieth 1 That the thing they swear unto, be a truth, and that they know it so to be, or at least think it so, and be persuaded in conscience that it is a truth. 2 That they swear simply & plainly, without fraud or deceit, Psal. 15.4. Psal. 24.4. nor swearing one thing, & meaning another. 2 In judgement, which is with deliberation and due consideration of the nature and greatness of an oath, and of the matter they swear unto, Exod. 22.11. Deut. 6.13. and of the particular circumstances, of time, place, and persons, before whom they swear; and in taking of the oath, that they have a reverend care and fear of God's Majesty. 3 In righteousness, which implieth, 1 That the thing they swear unto, 1. Sam. 25.22. be iustand lawful. 2 That their calling to swear be just and warrantable. 3 That their swearing be directed to a right end, (namely) to God's glory, and peace among men. Heb. 6.16. Here added, that an oath taken touching things certain, lawful, & possible, bindeth the conscience, though it be taken by creatures or by false gods; and again, that an oath may lawfully be broken in six cases. Men yield due reverence to the name of God in Action; which is when the actions of men tend to the glory of God, 1. Cor. 10.31. Coloss. 3.17. and whatsoever they do, they do it to that end principally that God may be glorified; & that either in general, or particular. In general, Mat. 5.16. 1. Pet. 2.12. Reuel. 2.13. as (namely) when they live so holily and so behave themselves, as that in their whole conversation they bring glory to God's name. Or in particular, and that 1 When the power and fruit of the word of God, Psal. 119.105. Luk. 8.15. and other means of salvation, is expressed in their particular actions as occasion is offered. 2 When men do sanctify God's blessings, chastisements, 1. Tim. 4.5. and ordinances, and the works of their callings, by the word of God, and prayer. By the word of God, by taking instruction from thence touching the lawful use of them, Psal. 119.24. and how to use them after an holy manner. By prayer, (namely) 1 By petition, craving assistance of God's grace, Gen. 24.12. 2. Chro. 16.12 joh. 6.11. Act. 27.35. Act. 21.5. and his blessing in the lawful use of his blessings, etc. as particular occasion is offered. 2 By thanksgiving, magnifying the name of the Lord, Gen. 24.27. Deut. 8.10. Exod. 18 10. 2. Sam. 22. and returning thanks to him for his grace, aid and blessing vouchsafed in the lawful use of his blessings, etc. as particular occasion is likewise offered. Secondly, in making a wise and holy confession of the truth of God, Isa. 44.5. Mat. 10.32.33 Mar. 8.38. which is to confess the whole truth of God and his religion plainly, boldly and religiously, when and wheresoever any just occasion is offered; and that either by word or practice. 1 Rom. 10.10. 1. Pet. 3.15.16 By word, (namely) by Christian apology, which is, when men are ready to confess the truth of God and his religion, and do indeed with fear and meekness confess it so often as on just cause they are thereunto required. 1 Psal. 22.22. 1. Thess. 5.11. Either in public by the Magistrate, or in private by friends, peaceably and without violence. 2 Mat. 10.18.19 Act. 5.27.28. Act. 26. Or are thereunto drawn by violence of the enemies and persecutors of the Church of God, and that before malicious enemies, being thereunto called, and seeing God's glory endangered, and his truth spoken against. 2 By practice, and that 1 Dan. 6.10.11. Gen. 12.7.8. Gen. 21.33. By showing forth the truth of religion by practice, though it be with danger to lose their lives for it. 2 By witnessing and sealing the doctrine of faith and truth of religion, Act. 7.58.59. Act 22.20. Heb. 11.37. Reuel. 2.13. by their cheerful suffering, yea by shedding their blood without fear or shrinking, being thereunto called; which is known First, by finding that God puts into them the spirit of courage, and gives them resolution to abide and to stand out against the force of all the enemies of the truth. Secondly, if being in the hands of the Magistrate, and God cutting off all lawful means of escaping, the Magistrate do then inflict on them tortures and torments, and do take away their lives for the truth's sake, though unjustly. Thus much concerning the negative and affirmative parts of the Commandment; now followeth the commination or threatening. The commination or threatening denounced against the breakers of it, Including: 1 The greatness of the punishment that shall be inflicted on the offenders against this commandment. 2 The inevitablenesse of it. Nahum. 1.3.6. 1. Sam. 2.25. And containing in effect thus much; that howsoever man's law for the most part takes not hold of offenders against this commandment, Psal. 1.5. jerem. 23.10. Zach. 5.3.4. and they escape punishment amongst men; yet God will not acquit them, nor suffer them to escape his just and fearful judgement, because his exact justice cannot let so heinous a sin escape unpunished, as is the profanation of his name; which is most heinous, Isai. 42.8. Isai. 48.11. 1 Because God's glory is the last and principal, and for which all things were ordained, and is most dear to himself. 2 Because in profaning God's name, men show most insolent contempt of God. 3 Because God appointed in the judicial law, not only the blasphemer himself to be punished by death, Levit. 24.14. Levit. 5.1. but also every person that should hear blasphemy or a false oath, and not reveal it. The end of the third Commandment. The fourth Commandment. The affirmative part. The fourth Commandment is partly ceremonial, and partly moral and perpetual. 1 It is ceremonial, and that in respect 1 Of the strict rest which the jews were commanded to keep on the Sabbath, Exod. 31.13. standing in these things: That they might not prepare or dress that which they should eat. Exod. 16.23.29. Exod 35.3. Num. 15.32. etc. Not kindle a fire. Nor take a journey any whither for any matter or business of their own on the Sabbath. 2 Of this, Deut. 5.15. that the jews were to keep the Sabbath as a remembrance of their deliverance out of Egypt. 3 Of this, Deut. 5.14. Exod. 31.17. Num. 28.9.10 that the jews were to observe and keep the seventh day from the creation, and that with sacrifices and ceremonies proper to that day. 2 It is moral and perpetual, and that in two respects, as 1 Isai. 58.13. In that it requires a certain seventh day to be kept as a day of holy rest for the preservation of the Ministry of the word. 2 Exod. 23.12. In that it freeth all from bodily labours, and especially servants and cattles. As it is moral it requireth an holy rest unto God on the seventh day in every week, Exod. 16.23. Exod. 35.2. called the Sabbath or the Lord's day; & to the keeping of that holy rest we are to prepare ourselves by thinking on the Sabbath before it come, Luke 23.54. and so disposing of ourselves and affairs, that we may freely and duly attend on the duties of it when it is come; and by rising early in the morning on the Sabbath, & fitting ourselves for the performance of public duties, by taking account of our hearts & lives. And the keeping of that holy rest unto God, standeth in doing the duties of the Sabbath with reverence, Isai. 58.13. Deut. 33.3. as before the Lord of heaven and earth, and with cheerfulness and delight, both in public and in private: and the public duties are either works of piety, or works of mercy. Works of piety (namely) such spiritual works as tend to the solemn & public worship of God; which are, 1 Nehem. 8.3.8 Luke. 4.16. to 22. Act. 13.14.15.16. Act. 20.7. Act. 2.42. Act. 16.13. Psal. 92. in titulo. 1. Cor. 14.15.16. Coloss. 3.16. A reverend and attentive hearing of the word of God, purely and faithfully preached or read in the public assembly. 2 A joining with the Minister and congregation publicly assembled, with assent of mind and fervent affection of heart, in public prayer and calling on the name of the Lord, and in thanksgiving and singing of Psalms. 3 A reverend, and frequent and often communicating in the Sacraments, Act. 20.7. 1. Cor. 11.20. publicly administered by the Ministers of the Church lawfully called. Works of mercy, which are these: Collection is to be made for the poor, 1. Cor. 16.1.2 Rom. 15.26. 2. Cor. 8.3.4. and alms is to be given for the relief of the poor, whether they be such as dwell among us, or those that be captives and strangers. The private duties to be done on the Sabbath, are also either works of piety, or works of mercy. 1 Works of piety, (namely) such as tend to the further edifying and building up of ourselves and others in knowledge, and in grace, & holiness; and they are 1 Psal. 119.11.97. Luke 2.51. A due and serious meditation on the word of God which we have heard in public, labouring to apply it in every part of it particularly to ourselves. 2 Examination and holy conference, Act. 17.11. Mar. 4.33.34. Deut. 6.7. that we call to mind, and examine things delivered in the public ministry of the word, and confer of them with our families and others. 3 john 17.17. 1. Cor. 3.6.7. jam. 1.5. Private prayer, that we privately pray to the Lord and crave a blessing on his ordinances we have been made partakers of, and give him thankes for the good we have received by them. Act. 16.16. 4 Deu. 17.19. joh 5.39. Reuel. 1.3. Private reading of the Scriptures. 5 Isai. 58.13. Exod. 15.12. jam. 5.13. Singing of Psalms to the praise of God, and to the stirring up of spiritual joy and cheerfulness in our hearts. 6 Psal. 92.4.5.6. Meditation and due consideration of the works of God, especially his works of mercy. 2 Works of mercy, (namely) such duties of love as concern either, 1 The good of the souls of our brethren; as that we within compass of our callings, and according to the measure of grace and gifts, 1. Pet. 4.10. 1. Thess. 5.11.14. do instruct, exhort, admonish, reprove and comfort those that be about us, and others, as just occasion is offered. 2 The good of the bodies of our brethren; Nehem. 8.12. Mar. 3.3.4.5. Luke 13.10. to 18. joh. 5.8.9. & 9.14. as that we visit the sick, and do them what good we can, relieve the poor and needy, and such as be in prison, or in any other misery, according to our ability. 3 Or such as concern the outward peace of our brethren; as that we endeavour to preserve the good name of our brethren, Mat. 5.9. 1. Cor. 6.5.6. and labour to reconcile such as be at variance and discord among themselves. The Negative part contains a prohibition, and the extent of the prohibition. A prohibition, which forbids the doing of such things or works as do any way hinder the keeping of an holy rest unto God on the Sabbath: jerem. 17.24. and those works are either works of profit, or works of pleasure. Works of profit (namely) the common labours of our ordinary sallings and course of life; and those are, 1 Either such as are usual in the six days of the week. 2 Or such as are usual at certain peciall times in the year or month. Such as are usual in the six days of the week, which hinder the keeping of an holy rest unto God on the Sabbath three ways. 1 When upon the Sabbath our minds and hearts are taken up with thoughts and cares about our ordinary worldly works and businesses, Isai. 58.13. Luke. 8.14. we are thinking of them, plotting and casting how, etc. 2 When on the Sabbath, Isai. 58.13. Amos 8.4.5. we are talking and speaking of our ordinary worldly works and businesses, in making bargains, reckoning with servants, with labourers, and workmen, etc. 3 When on the Sabbath we do our ordinary worldly works and businesses, Exod. 16.28.29. Exod. 31.14. Nehem. 13.15.17. jerem. 17.22. Mar. 16.1. in whole or in part, be it never so little a part of them, as setting forward any of our worldly works against the day following. Exception. Yet some works may be done on the Sabbath, and not hinder the keeping of an holy rest unto God on that day, (namely) these 1 Works that concern the practice & performance of the public duties on the Sabbath, Act. 1. ●2. 2. King. 4.23. Mat. 12.5. as (namely) such as are necessarily to be done in and about the public worship of God, and the actions of piety belonging to that day, as 1 The Sabbath days journey to hear or to Preach the word of God. 2 The sounding of trumpets or bells and such like, for the gathering of the people together at a certain time. 2 Works of present necessity, Act. 20.9.10. (namely) such works as concern the immediate preservation of the temporal life or livelihood of man or beast, or that serve to the good estate of either of them; and that either in ordinary cases, or in such as fall out extraordinarily. And present necessity is twofold. 1 That which men contract and draw on themselves, as (namely) when men out of a covetous mind take on them more business in their calling then they can dispatch in the six days of the week; or for want of wise and well ordering their business, it being such as if they would, might be done the day before, or the day following; or when through negligence or forgetfulness, they bring on themselves some ordinary business; in this kind of necessity men ought not to labour on the Sabbath. 2 That which is laid on them by the immediate hand and providence of God, as (namely) when not through any neglect, oversight or other corruption of their own, but by the immediate providence of God, some business of their ordinary calling is laid on them, which could not be done the day before, neither can be left undone till the day after; in this kind of necessity men may labour on the Sabbath, these cautions observed, 1 That their labour be with as little hindrance of them from public holy exercises, as possibly may be. 2 That in labouring, their minds be exercised in holy meditations. 3 That they make not their work a work of gain, 1. King. 19.8. 1. King. 20.29. Mat. 12.7. but a work of mercy, or tending to a work of mercy. 4 That it serve to the immediate preservation of life, health, or goods. 3 Works of Christian liberty, (namely) such works as did belong to the strict rest which the jews were commanded to keep on the Sabbath, Mar. 2.27. Mat. 12.1.2.3. Luk. 6.5. and such as they might not do, and yet we may do now under the new Testament, as the dressing of necessary food, making of fires, making of beds; which may be done on the Sabbath, and not hinder the keeping of an holy rest, two rules observed. 1 That they be done without hindering the doers of them at the least ordinarily from the public holy exercises, as when they are done in the time before, or after, or between the public exercises. 2 When the doers of them have their minds exercised with holy and heavenly meditations. 2. Sam. 23.15.16.17. Works of pleasure, which are either lawful in themselves, and such as at other times may be used: or simply in themselves unlawful at all times. Works of pleasure lawful in themselves, and such as at other times may be used, which are, 1 Either set & solemn feasting and banqueting, Isai. 5.12. Luk. 21.34.36 as at marriages. 2 Or some kind of recreations and exercises of the body. Set and solemn feasting and banqueting at marriages, which hinder the keeping of an holy rest on the Sabbath: When they are used on the Sabbath, & thereby Cooks, and other officers are employed in their ordinary works, and are toiled exceedingly; and those that do feast and banquet, are hindered, & have their minds withdrawn from the serious performance of holy duties both public and private. Some kind of recreations and exercises of the body, (namely) such moderate move of the body as be honest, and carry with them an honest and delightsome exercise of the mind, Exod. 22.6. and serve to the refreshing both of body and mind, as shooting etc. which hinder the keeping of an holy rest on the Sabbath, when they are used on the Sabbath, especially at the time of divine Service. 1 Because labour in a man's lawful calling, which is more necessary and profitable, is forbidden on the Sabbath. Therefore recreation which is for labour, and less necessary, though lawful at other times, must then cease, when labour ceaseth. 2 Labour in a man's lawful calling is forbidden on the Sabbath; because it hinders the keeping of an holy rest to God on the Sabbath: therefore recreation though lawful at other times, is not to be used on the Sabbath, it being no less but rather more an hindrance to the keeping of an holy rest unto God on the Sabbath, then bodily labour. Works of pleasure, simply in themselves unlawful at all times, are either, 1. Known sins, as surfeiting, drunkenness, Isai 56.2. Ezech. 23.38.39. Rom. 13.13. whore doom and such like, which hinder the keeping of the holy rest on the Sabbath when they are done on the Sabbath; for then to commit any known sin is to keep an holy day to the devil, and not to God. 2 Or such as go under the name of sports and recreations, as (namely) such delights as have a manifest defiling of good manners in the doing or in the beholding, having in them allurement and provocations, The extent of the prohibition. It is extended to all men and women of years and discretion, Deut. 5.14. of what place, calling or condition soever in the world; and to all other things that may be set on work by them; Deut. 22.4. especially the charge is laid on such as be superiors and governors, whether in private or in public, as namely, 1 A master or governor of a family is bound to cease from doing such things and works as do hinder the keeping of an holy rest to God on the Sabbath, not only in his own person, but in all that be under him; he is to look to all others that be under his charge, yea even to strangers and guests that on the Sabbath be within his liberty and power. 2 A governor in public, a Magistrate is bound to cease from doing such things and works as do hinder the keeping of an holy rest to God on the Sabbath, not only in his own person, but in all that be under his government: he must look to all others, yea to strangers that be within his liberty and jurisdiction on the Sabbath, that they also cease, etc. And masters and Magistrates must restrain such as be under them, or strangers being within their liberty on the Sabbath, from works of profit, and works of pleasure, by Commandment, admonition, reproof, if these will serve the turn; if not, by correction and punishment. 3 A child also of years and discretion, Exod. 35.2. Ezech. 20.20.21. and a servant is bound on the Sabbath to cease from works of pleasure altogether, and from works of profit also altogether, both in respect of his own profit, or the profit of his parents, or governors: unless it be in a case of present necessity coming by the immediate hand and providence of God; for then the child or servant may work, the cautions before named being observed. Here added, Psal. 92.2. that the Sabbath contains twentie-foure hours as well as any other natural day. And that the Sabbath gins at midnight on Saturday, and endeth at midnight next following. Reasons annexed to the fourth Commandment, persuading to the obedience of it, are four. 1 From the Lords liberal allowance of six days for our own works and businesses, Exod. 20.9. that in equity we are bound to cease from our own works on the Sabbath, because the Lord so largely imparteth six days of the seven to us, and reserveth but one to himself. 2 From the Lords own right, that the seventh day is his day, Exod. 20.10. and not ours, and that he hath set it apart to himself and to his own service. 3 From the Lords own example and practice, Exod. 20.11. that he himself on the seventh day rested from his work of creation. 4 From the hope of blessing, that the Lord hath set apart the Sabbath, Exod. 20.11. not only as a day of service to himself, but also as a time and means of blessing to all that carefully and conscionably observe it. The end of the fourth Commandment. The fift Commandment. The affirmative part. The fift Commandment contains a precept, Honour thy father and thy mother; And a confirmation of it, by a promise made to such as yield obedience to it, in these words, That thy days may be long in the Land, which the Lord thy God giveth thee. The precept requires all due respect, and all due carriage of inferiors towards their superiors; and by necessary consequence, of superiors also towards their inferiors, and of equals among themselves; and that either in general or particular. First, in general, as of inferiors, towards their superiors, standing in two things, 1 In yielding to them reverence. 2 In a care and endeavour to deserve well of them. In yielding to them reverence, and that inward and outward: 1 Inward reverence, Levit. 19.3. 1. Sam. 10.26. Rom. 13.1.2. Ephes. 6.5. (namely) a reverend opinion and estimation of them; that they think and esteem of them reverently in regard of God's ordinance, in setting them over them, and because they bear God's image. 2 Outward reverence, 1. Sam. 1.15. Levit. 19.32. Gen. 18.2. Mar. 10.17. Exod. 18.13. 1. King. 2.19. (namely) a manifestation of their inward reverence, both by word and deed, both by reverend speeches, and by reverend behaviour; as by rising up before them, by bearing the head, by bowing the knee, and such like. In a care and endeavour to deserve well of them, standing in yielding two things unto them: 1 Obedience. 2 Thankfulness. 1 Obedience, which is a willing submitting of themselves to their lawful Commandments, 1. Pet. 2.13.14 Heb. 13.17. Pro. 15.5. and counsels, and to their admonitions and reproofs, and corrections. 2 In thankfulness, which is not only a thankful acknowledgement of their goodness towards them in word; Gen. 4.7.25. 1 Tim. 5.4.17 but an endeavour also to requite them by doing good to them; again and that two ways, 1 By yielding them their help in outward things, if they stand in need of it. Rom. 13.6.7. Galat. 6.6. 2. 1. Tim. 2.1.2. By praying for them. Secondly, of superiors towards their inferiors, standing 1 Either in yielding that which is due from them, to all that are any way inferior unto them, in age, place or gifts. And the things that are due from them to such inferiors, are, 1 To go before them in an holy conversation and good example, job. 29.7.8. Philip. 3.17. Tit. 2.7. 1. Pet. 5.3. showing forth all gravity according to their place, by their countenances, gestures, words and deeds. 2 In meekness of spirit, Deut. 17.20. 2. King. 5.13.14. to yield to them in good things, respecting them as their brethren. 3 Keeping and maintaining their state and place: job. 31.13. Rom. 14.3. to be afraid to wrong or despise the meanest or their inferiors. 2 Or in yielding that which is due from them towards such as are inferiors to them, more especially in respect of place, and are under their power and government; and the things that are due from them to such inferiors are. 1 To rule them in the Lord, and to endeavour that God may be honoured by all that are under their government. Deut. 17.19. 1. Sam. 2.30. 2. King. 23.1.2.3. 2 To seek their good, the good of their bodies, Rom. 13.4. Isai 49.23. Num. 11.12. Gen. 19.18. Gen. 9.26.27. Heb. 11.20. and the good of their souls, by providing good things for them, by protecting and supporting them; by giving them good instructions, commandments and counsels, by praying for them and blessing them, according to the power they receive from God. 3 In wisdom and discretion, to use their authority over them, Psal. 101.6.7. Rom. 13.3.4. to the favouring, countenancing, and rewarding the good and such as do well; and to the discountenancing and punishing the bad and evil doers, according to their faults and offences. 3 Thirdly, of Equals among themselves, standing in a modest preferring each other before themselves, both in opinion and practice. Philip. 2.3. In particular, according to the relation of certain persons, either of superiority or of inferiority: and that either in private, as in the family; or in public, as in the Church or Commonwealth: of these severally. Private in the family, which is, 1 Either natural between parents and children. 2 Or by calling and condition, as between the husband and the wife, or between the master and the servant. The due respect and due carriage of children towards their parents stands in yielding to them, 1 Reverence. 2 Obedience. 3 Thankfulness. Reverence: Inward both in heart and mind, reverencing them by thinking and esteeming reverently of them, Levit. 19.3. Malac. 1.6. Heb. 12.9. by loving them and fearing them, in regard of their authority over them, and of God's image which they bear as they be parents be they never so mean or poor. Outward, declaring their inward reverence of them, by their outward reverend behaviour towards them, both in their words and gestures. Obedience, (namely) a willing and hearty yielding, so fare as they are able, to the voice and will of their parents: Standing, 1 In a cheerful yielding so fare as they are able, Gen. 24.15. Pro. 1.8. Ephes. 6.1. Coloss 3.20. 1. Sam. 2.25. to these things which their parents teach or counsel or command, being things honest and lawful, though never so base or painful. 2 In a quiet and patiented suffering of that which their parents do inflict and lay on them in word or deed, be it admonition, reproof, Pro. 13.1. Pro. 15.5. Heb. 12.9. or correction: Expressed in two things, 1 In the choice of a fit and lawful calling, 1. Sam. 8.1. Mar. 6 3. children are to be directed therein at the discretion of their parents. 2 In being ordered and disposed of by their parents in marriage. Deut. 7.3. jerem. 29.6.1. Cor. 7.38. Gen. 21.21. Gen. 24.3.4. judg. 14.1.2. Thankfulness standing, 1 In yielding a comfort to them by their honest and good carriage. Pro. 10.1. & 15.20. Pro. 23.15.16 Gen. 47.12. Rut. 2.18. 2 In succouring and relieving them in case of want. 3 In praying for them. 1. Tim. 1.2. 4 In comforting them as they are able in time of their sickness, and in committing their bodies to the grave being dead, Gen. 48.1. Gen. 25.9. Gen. 35.29. Gen. 50.12.13 after an honest and seemly manner. The due respect and due carriage of parents towards their children, Parents. stands in bringing up their children, and in a wife disposing of them being brought up. And touching education, they are to be careful that their children may live; expressing that care, 1 In yielding to them (according to their ability) such competent food and clothing, Mat. 7.9.10. 1. Tim. 5.8.10 and other necessaries, as be fit for them, & agreeable to their age. 2 As God giveth them ability, by diligence in their callings, and a careful use of all good and lawful means, 1. King. 21.3. Pro. 19.14. 2. Cor. 12.14. and a wise ordering of their expenses, in providing and laying up some thing for the maintenance of their children in time to come; so as they pinch not themselves in things necessary, nor neglect the doing of that good they are bound to do, to the Church, Commonwealth or poor; and wisely ordering and disposing of things provided for the good of their children, by Disposing them by will, Gen. 25.5.6. Isai. 38.1. Num. 28.7.8. or otherwise as shall be thought fit, in their life time. And that children may live well, expressing that care, 1 In being careful that their children newly borne may with all convenient speed and in due order be admitted into the true visible Church of God by Baptism, Gen. 21.3.4. Luk. 1.59.60.61. Luk. 2.21. and have fit names given to them. 2 Not only in teaching them civility and good manners, Deut. 4.10. Deut. 6.7.20.21. Deut. 11.19. and in training them up in learning and humane knowledge, and humane affairs, Pro. 22.6. Ephes. 6.4. 2. Tim. 3.15. but instructing them also in Religion, and endeavouring to sow the seeds of godliness in their hearts, so soon as they are able to speak and come to the use of reason and understanding, and endeavouring that as they grow in years, so they may grow and increase in knowledge. 3 In checking and rebuking them when they do offend and do amiss, 1. King. 1.6. Pro. 13.24. Pro. 19.18. Pro. 23.13.14. Heb. 12.7 9 & in words reproving them discreetly, if that will serve the turn; if not, in giving them seasonable, due and moderate correction. 4 In praying for their good, Gen. 28.1. Gen. 48.15.16 1. Chron. 29.19. job. 1.5. 2. Sam. 12.16. and for the blessing of God on their bodies and on their souls. In a wise disposing of them being brought up, standing, 1 In the choice of a fit and lawful calling, Gen. 4.2. Gen. 46.34. Gen. 47.3. and course of life for them. 2 Knowing them to be marriageable, Gen. 21.21. Gen. 24 3.4. Gen. 28.1.2. Gen. 38.6. jerem. 29.6. 1. Cor. 7.36. Pro. 31.30. Eccles 7.13. and not to have the gift of continency, in using their best endeavour to provide fit matches for them in time, or at least advising them thereunto by themselves or by their friends, and therein to have a special respect to wisdom and piety. The due respect and due carriage of the wife towards her husband, standeth in yielding to him subjection, loyalty, and faithful love, help and comfort. 1 Subjection (namely) an humble ready and willing yielding and submitting of herself to the government of her husband, Gen. 3.16. Rom 7.2. Ephes. 5.22.23.24. Coloss. 3.18. standing in yielding to him reverence inward and outward, and obedience. 1 Inward reverence (namely) in carrying in her mind a reverend opinion & estimation of him, Ephes. 5.23. 1. Pet. 3.2. thinking reverently of him, and carrying in her heart a reverend awe and fear to offend him in any thing, acknowledging him as her head, though he be never so poor or mean in the world. 2 Outward reverence, (namely) a manifestation of her inward reverence, Gen 18.12. 1. Pet. 3.6. 1. Tim. 2.6.10 11.12. by outward meekness and lowliness, expressed in her speech; giving him reverend titles & terms, and in her countenance, and in all her behaviour towards him. Obedience, willingly yielding herself to be commanded, Gen. 12.5. Gen. 13.1. Gen. 31.4. to 17. 2. King 4.22. 1. Pet. 3.6. governed and directed by him in all things honest and lawful, though they be never so cross and contrary to her own mind; according to her ability doing what he gives in charge to be done, and forbearing to do that which he forbids. 2 Loyalty, and faithful love, (namely) a constant keeping of the marriage covenant made with him, Pro. 2.17. Pro. 31.12. Rom. 7.2. Tit. 2.4. and a constant yielding to him, all duties of love that concern her, so long as they live together, with a desire to give him all holy contentment; expressing that 1 In her chastity, being chaste and faithful to him both in her mind and body, Pro. 31.11. Tit. 2.5. 1. Tim. 3.11. and keeping herself to him only. 2 In her secrecy, keeping secret his honest intents, Pro. 11.13. Pro. 12.4. Pro. 31.11. sayings and doings, which he would not have discovered; and hiding and covering his faults from all, saving those who may help to better him; and to pray to God for his amendment. 3 Help and comfort, and that 1 In respect of his body, Gen. 2.18. 1. Cor. 11.9. according to her ability using her best endeavour to preserve his body in health; and if it be sick, to tender it and to look to it, with all carefulness and diligence. 2 In respect of his outward estate, Gen. 27.9. Pro. 31.15.23. Eccles. 49.10. (as much as concerns her in her place) helping him in the government of the family, and as the Lord makes her able; being provident for his estate by exercising herself in some profitable employment, 1. Tim. 5.14. Pro. 31.13. to 29. by appointing her maids their work, and overseeing them therein, and by 〈◊〉 ordering of her children and servants, instructing them and admonishing them as occasion is offered. 3 In respect of his soul, using her best endeavour to refresh his heart with comfort in time of heaviness and sorrow, job. 19.17. 2. King. 4 9.10 1. Tim. 2.12. and to ●●ir him up, and to help him forward in good duties, & to join with him in the performance of them, and to pray for the good of his body and the good of his soul. The due respect and due carriage of the husband towards his wife, Husband's duty. standeth in a wise and right usage of his power and authority over his wife, in tender love to her, and in giving honour to her. 1 In a wise and right usage of his power and authority over his wife, and that, standing 1 In using it so as he maintain his pre-eminence & superiority in all things, Gen. 3.16. Ephes. 5.23. 1. Cor. 11.13. carrying himself as head and governor over his wife. 2 In using it not as a tyrant over her after his own lust and pleasure, Pro. 2.17. Ephes. 5.23. Gen. 2.22. 1. Pet. 3.7. but so as may be for her good in all things, and so as his government be void of rigour and bitterness, Coloss. 3.19. In tender love to her, standing in cleaving to her as one with himself by the bond of marriage, Gen. 2.24. Mat. 19.5.6. in true love and affection of his heart, in special manner expressing that love and affection to her, Mar. 10.7.8. in love to her body, and in love to her soul. In love to her body, expressing that, 1 In contenting himself with the love of his own wife only, Gen. 24.67. Pro. 5.19.20. Malac. 2.14.15 and keeping himself to her alone, both in his mind and body; manifesting that, By being willing to have his abode with her as much as may be, 1. Pet. 3.7. Gen. 29.8.9. Isai. 62.5. Pro. 5.18.19. and his calling will suffer him; and by living cheerfully with her, letting her have all comfortable familiarity with him. 2 In regarding carefully the good of the body of his wife, 2. Sam. 12.3. Ephes. 5.28.29. as he regards the good of his own body; manifesting that, By providing as God makes him able, Gen. 30 30. Exod. 31.10. Pro. 27.27. all things needful and fitting for her maintenance, according to his place and calling, 1. Tim. 5.8. Gen. 28.16. both for the time of his life, and after his death, if he die before her; and ordering all things to the best, and by protecting her as much as he is able from all injuries both at home and abroad. 2 In love to her soul, 1. Pet. 3.7. Ephes. 5.25.26 27. 1. Cor. 7.16. Pro. 2.17. dwelling with her as a man of knowledge, being careful, and using his best endeavour in wisdom and discretion to do good to her soul; manifesting that, 1 In going before her in good example. 2 In using his best endeavour either to plant good things, 1. Cor. 14.35. 1. Sam. 1.8. 2. Sam. 12.24. Gen. 25.2. Gen. 30.2. or to increase them being already implanted in her soul, by teaching and instructing her, by giving her good counsel, by encouraging and comforting her, and by praying for her; and likewise in using his best endeavour to amend and cure the things that are amiss in her, 2. Sam. 6.21. job. 2.10. & to reclaim her when she doth offend in word or deed, the offence being such as lieth in his power to amend, by seasonable and loving admonition or reproof, as occasion is offered. In giving honour to her, standing, 1 In making account of her as his companion & yoke-fellow, Gen. 2.18.19. Pro. 31.27. 1. Tim. 5.14. & fellow helper, allowing her to help him in the government of the family; and leaving her (she being able and faithful) in some household matters, to her own will and to her own indgment and discretion; & maintaining her authority and honour amongst children, servants, and others in the house. 2 In a wise and patiented suffering and bearing with her natural infirmities, Rom. 15.1. Gal. 6.2. 1. Pet. 3.7. so fare forth as they are displeasing to him. 3 In suffering himself sometimes to be admonished or advised by his wife. Gen. 21.12. 1. Sam. 2.23. The duty of servants. Servants. The due respect and due carriage of servants towards their masters, standeth in yielding to them, Reverence, subjection, faithfulness, and thankfulness. 1 Reverence, inward and outward. 1 Inward reverence, Malac. 1.6. Ephes. 6.5.6.7 Coloss. 3.22.23.24. 1. Pet. 2.18. (namely this) in thinking & esteeming reverently of them, and carrying in their hearts a reverend awe and fear of them, discerning God's Image in them, and that they stand in Christ his stead unto them, in regard of their power and authority over them as they be their masters, be they never so poor or mean in the world. 2 Outward reverence (namely) a manifestation of their inward reverence, by their reverend behaviour towards them, 2. King. 5.13.25. Pro. 28.18. Act. 10.7. both in word and deed; as by giving them reverend titles, by bowing to them, rising up before them, vnbaring the head, and such like. 2 Subjection (namely) an humble, Tit. 2.9. 1. Pet. 2.18. ready, and willing submitting of themselves to the exercise and practise of that authority and power that their masters have over them, standing in yielding obedience to the voice and will of their masters; Ephes. 6.5. Coloss. 3.22. and that standing, 1 In ready and cheerful yielding (so fare as they are able) to those things which their masters teach them, Gen. 24.2.3.4.9.10. 2. Sam. 7.8. Luke 7.8. Luke. 17.7.8.9. or counsel them, whether they be things that pertain to their honest and lawful callings and be their ordinary works, or they be duties of piety and religion: and a ready and cheerful doing as they are able, of things commanded by their masters, being things fitting & honest & lawful, though they be never so base, and never so laborious and painful. 2 In a meek and patiented bearing of that check, Cen. 16.6.8.9. 1. Gen. 2.18.20 Tit. 2 9 rebuke or correction that is laid on them by their masters, yea though the correction be without just cause, or unreasonable, and more than it ought to be. 3 Faithfulness (namely) a yielding of sincere and single hearted service to their masters, Coloss. 3.22.23. Tit. 2.10. and doing their best endeavour in every thing, to answer that trust that their masters do repose in them; expressing that, 1 In diligence and painfulness, Ephes. 6.5.6. Col. 3.22.23. Gen 24.33. Gen. 31.40. in being diligent in doing that business they are set about by their masters, & doing it with the uttermost strength of their minds and bodies, or both, according to the quality of the business, and that as well in the absence as in the presence of their masters. 2 In trusty service, in a care of their master's good and profit and lawful advantage at all times; Mat. 25.19. to 29. Tit. 2.10. Gen. 31.38.39 Gen. 39.6.7. being as careful and thrifty for their masters and their families, as they would be for themselves, and their own families. 3 In secrecy and care of their master's good name, 2. Sam. 16.3. 2. King. 6.11. Micah 7.5.6. keeping secret their honest intents, sayings and doings, which they would not have discovered; and as much as may be, hiding and covering their wants and infirmities, and not blazing them abroad. 4 Thankfulness, (namely) not only an acknowledgement in word of their master's care over them for their good, and of the good they receive from them, their master being careful to do them good; but a care and endeavour also in servants (so fare as they are able) to answer that care of their masters and that good they receive from them, by doing good to them again; standing, 1 In yielding comfort and in bringing credit to them, Gen. 39.8.9. Psal. 101.6.7. Pro. 14.35. by their honest and religious good behaviour and carriage. 2 In praying for their masters, 1. Tim. 2 1. Gen. 24.12. and for direction and good success in their business. 3 In praising God for their good gifts, 1. Tim. 2.12. Gen. 24.27. & for their care they take with them for their good, and for the good success they find in their works and businesses. The due respect and due carriage of masters towards their servants standeth in two things: Masters. 1 In a wise and right usage and exercise of their power and authority over their servants. 2 In being helpful unto them for their good. 1 A wise and right usage and exercise of their power and authority over their servants, standeth 1 In dealing justly with them. 2 In doing that which is equal and conscionable to them, Coloss. 4.1. Coloss. 4.1. In dealing justly with them, and that, 1 In requiring of them not only things lawful and possible, Levit. 25.46. Pro. 12.10. but things also proportionable to their ability and strength. 2 In yielding to them meat, Deut. 24.14.15 Pro. 31.15. & 21. Mat. 10.10. Levit. 19.13. jam. 5.4. drink, and apparel, fitting for them in regard of their service, and in regard of their order and degree, and their quality and condition in the family; or competent wages to provide the same, being careful that they have their meat and drink, and their whole wages in due season. 3 In yielding to them just censure and correction for their faults, Pro. 19.29. Pro. 29.19. Exod. 21.20. not censuring or correcting them, without just cause or excessiuly, but wisely and discreetly, admonishing, checking and rebuking them when they do amiss, with words, if that will serve the turn; if not, giving them seasonable, due and moderate correction. 2 In doing that which is equal and conscionable to them, and that 1 In yielding to them moderate rest from their labours, Exod. 23.12. Deut. 5.14. Pro. 12.10. and lawful and seasonable recreation, without which they cannot continue with any cheerfulness in their callings; and especially allowing them liberty to sanctify the Sabbath both in public and private. 2 In being careful for their servants when they fall sick in their service, Mat. 8.5.6. 1. Sam. 30.13. providing according to their ability, things needful for them in time of their sickness. 3 In yielding to them according to their ability, Deut. 15.13.14 some further recompense over and above their wages when they depart from them, according to the good and faithful service they have done them, and according to the time they have been with them. 2 In being helpful to them for their good, and that in respect of their calling and religion. 1 In respect of their calling, (namely) in seeing them follow the works of their calling, Pro. 29.21. Exod. 35.34. Pro. 31.27. over-seeing them in their works, and directing them in the doing of them, not only so as may be for their own present good and lawful benefit, but so also as may be for the good of their servants in time to come; teaching them wherein they are unskilful and need teaching, especially in their trade and mystery, faithfully opening that to them, and so as they may best and most easily learn it. 2 In respect of religion, and that first in being careful that their servants keep an holy rest to God on the Sabath, Exod. 20.10. Psal. 42.4. Act. 10.24.33. endeavouring to fit them for public exercises, and bringing them to the public assemblies in due time, & looking that there they behave themselves religiously the whole time; and after the public exercises are ended, taking account of that which they have heard, that they may profit in knowledge and holy obedience. Secondly, Gen. 18.19. Deut. 6.7. Iosh. 24.15. jerem. 10.25. in instructing them carefully and diligently in private, in the holy Scriptures and in the grounds of religion, that they may grow in knowledge, and may reap benefit by the public Ministry of the word; and in praying with them and for them, that the Lord would bestow on them all needful graces. The due respect and due carriage of the people or flock towards their Minister or Pastor, The People or Flock. stands in yielding to them, reverence, submission, assistance and thankfulness. 1 Reverence, (namely) having him in reverend account and estimation, 1. King. 17.18. 2. King. 4.16. 1. Cor. 4.1. 2. Cor. 5.20. 1. Thess. 2.13. Tit. 1.7. esteeming of him reverently in their hearts, and expressing their reverend estimation of him both in word and deed; and especially in hearing him teach the truth of God with reverence, even as a messenger sent to them of God, and as standing in Christ his stead, and as God's steward and disposer of his secrets to them, be he never so weak or poor. 2 Submission, willingly yielding themselves to be taught and guided by him, Exod. 24.3.7. joh. 10.2.3.4.5.27. Heb. 13.17. hearing and knowing his voice, and obeying his doctrine truly delivered to them out of the word of God, and following him as the sheep of Christ in his holy doctrine and conversation. 3 Assistance, and that two ways. 1 Assisting him by their power, and according to their ability, jerem. 38.7.8.9. Rom. 16.4. 2. Tim. 4.16. standing for his defence against the wrongs and injuries that are offered and done to him, by i'll disposed persons. 2 Assisting him by their prayers, praying for him that the Lord would give him both ability and liberty to execute and fulfil his ministerial office; Rom. 15.30.31. Ephes. 6.19. Coloss. 4.3.4. 2. Thess. 3.1.2. Philem. v. 22. Heb. 13.18. and that he would give him strength, courage and power to stand against men and devils, that seek by force and subtlety to discourage him, and either to drive him away, or to hold him back from the faithful discharge of his duty. 4 Thankfulness not only acknowledging in word their Ministers care over them, and his pains taken with them for their good, he being well qualified, and being faithful and careful and taking pains with them as he ought for their good; but a care and an endeavour also in the people, so far as they are able, to answer that care and that pains of their Minister & the good they do or may receive from him, by doing good to him again; that standing 1 In rejoicing in him, Isai. 52.7. Philip. 2.29. and giving thankes to God for him, praising God for his good gifts, and for his faithful care over them, and pains taken with them for their good. 2 In yielding him * 1. Tim. 5.17.18. Deut. 19.12. Galat. 4.15. 1. Thess. 5.12.13. 1. Cor. 9.7. to 15. Galat. 6.6. The Minister or Pastor's duty. Ezech 13.17. Ezech. 33.7. job 33.23.24. Act. 20.28.31. Heb. 13.17. 1. Pet. 5.2. double honour, that is, both singular love for his works sake, and also sufficient maintenance both in regard of his person and calling. The due respect & due carriage of the Minister or Pastor towards his people or flock, stands in watching carefully & faithfully over his people, diligently overseeing them, and carefully endeavouring to do good to their souls, both to gain & call them to God that are not called, and also to preserve and keep them in Christ that are called; expressing that, 1 In using and applying his gifts for the best good of their souls. 2 In going wisely in and out before them, in using and applying his gifts for the best good of their souls; and that 1 By diligent and faithful preaching the pure word of God to them, jerem. 3.15. 1. Cor. 9.16. 2. Tim. 4.2. in season and out of season, for the best good of their souls; and that By opening to his people the will of God revealed in his word, Nehem. 8.8. jerem. 23.16.28. Ezech. 13.3. to 10. faithfully and truly expounding that to them that they may understand it, and delivering unto them sound and wholesome doctrine, 1. Cor. 2.4. Tit. 1.9. 2. Tim. 2.15. and that in plainness and power, to their capacity and conscience: and by making right use and application of it to them, giving every one his portion as need shall require and as just occasion is offered; Heb. 5.12. 2. Tim. 2.25. 2. Tim. 4.2. Tit. 1.9.10.11.13. Act. 18.28. instructing the ignorant, and endeavouring to build up his people further in knowledge of the truth of God, refuting errors, that either the whole flock or any of them are tainted withal, Isai 58.1. Tit. 2.1.6.15. jerem. 23.14.17. Ezech. 13.10.11.18.22. 1. Cor. 14.3. or may fall into; exhorting & stirring them up to piety and all good duties, admonishing them that are unruly, and wisely rebuking and reproving them for their sins, and that with meekness or sharpness as occasion is offered; strengthening the weak, and comforting such as stand in need of comfort, and are justly to be comforted. 2 By a wise and right dispensing of the Sacraments to them, 1. Cor. 4.1.2. Mat. 24.45. Pro. 27.23. Philip. 2.19. 1. Sam. 12.23. Philip. 1.9. Coloss. 1.3.9. 1. Thess. 1.2. 1. Thess. 3.13. 2. Thess. 1.3.11 and also by praying for them, & praising God on their behalf, examining them, how fit they be to partake in the holy things of God, and instructing them, & endeavouring to make them fit to partake in them to their comfort, and praying for their spiritual good, and praising God for the spiritual good that is bestowed on them. 3 In going wisely in and out before them, Exod. 28.30. Philip. 4.9. 1. Tim. 4.12. that is, going before them in all holy example and being a pattern of holy life to them; and that, Both in doing good things, Mat. 5.14.15.16. Tit. 2.7. 2. Tim. 2.3. 1. Tim. 3.4.5.7. 1. Cor. 9.19. to 25. Subjects. and in the practice of every good work. And also in suffering. The due respect and due carriage of the subjects towards their Magistrates, standeth in yielding to them reverence, submission, fidelity, and thankfulness. Reverence both inward and outward. 1 Inward reverence, (namely) thinking and esteeming reverently of them; Psal. 82.1.6. Eccles. 10.20. Rom. 13.17. and carrying in their hearts a reverend awe and fear of them, acknowledging God's image in them, and that they have their authority from God, and are ordained of God, and are his deputies, and stand in his stead as they be Magistrates. 2 Outward reverence, 2. Sam. 15.21. Dan. 4.16. Act. 26.25. jude epist. v. 8. 2. Sam. 9.6.8. 1. King. 2.23. 2. King. 3.14. Act. 24.10. (namely) a declaration of their inward reverence, expressing their outward reverend behaviour towards them, both in word and deed, by giving them titles of honour and reverence due to them, by bowing to them, by standing bare in their presence, by keeping silence in Courts of judgement till they be called to speak. Submission, (namely) an humble ready and willing submitting of themselves to the exercise and practise of that authority and power that their Magistrates have over them, 1. Pet. 2.23. Tit. 3.1. standing in yielding obedience to them; expressing that 1 In yielding willingly and readily so fare forth as they are able, Iosh. 1.16.17. 1. Sam. 16.19.20. to those things that their Magistrates do command, 2. Sam. 15.14.15. 1. King. 2.25. 2. King 10.25. keeping and performing according to their ability, the express commandment of their Magistrates, in all things honest and lawful. 2 In a quiet and patiented bearing of the censures and punishments that their Magistrates lay on them for their offences in breaking their good and wholesome laws, 2. Sam. 19.27.28. Pro. 24.21.22. Act. 25.11. Rom. 13.4. though it be to the loss of their lives. 3 Fidelity, (namely) a loyal and sound hearted love to them, 1. Sam. 22.14. 2. Sam. 20.2. constantly cleaving to them, and not shrinking from them when they have need of them, nor deceiving them at any time, nor in any thing wherein they ought to be faithful. Expressing that: 1 In a tender care of their honour and dignity, 1. Sam. 19.24.5. endeavouring as much as they are able, within compass of their place and calling, 2. Sam. 24.3. to keep their Magistrates from doing any thing that may blemish them in their place and office: jerem. 36.25. as being such as may speak to them, by speaking plainly unto them, yet reverently and dutifully; and by dissuading them as much as they may, from that which is amiss, when they see they are about to do any evil, and not flattering and soothing them up in any evil course. 2 In standing as much as they are able for the defence of their life and state, 2. Sam. 15.21. 2. Sam. 18.3. 2. Sam. 21.17. especially in defending to their uttermost power the life of their Prince and supreme Magistrate, though it be to the loss of their own lives. 3 In keeping secret their honest intents, sayings and doings, 2. King. 6.11. 2. Sam. 17.15.16. Hest, 2.21.22. which they would not have discovered; and in discovering of treasons, conspiracies, practices and dangers, intended against their lives and persons, and especially against the life and person of their Prince and supreme Magistrate. 3 Thankfulness, not only acknowledging in word, their care over them for their good, and the benefits they enjoy under their wise and good government (their Magistrates being careful as they ought to be for their good,) but a care and an endeavour also in subjects so fare as they are able, to answer that care and good they do or may receive by their good government, by doing good to them again. And that, 1 In yielding to them outward help and support willingly and cheerfully, Mat. 22.21. Rom. 13.6.7. paying to them subsidies, taxes and other payments necessary for the maintenance of their estate, especially the estate of the Prince, both in time of peace and in time of war. 2 In praying for them, especially for their Prince and supreme Magistrate, for his person, state, 1. King. 1.39. jerem. 29 7. 1. Tim. 2.1.2. and happy government. 3 In praising God for their good gifts, the right use of their authority, Psal. 21. 1. Tim. 2.1.2. and the blessing of God on their public actions that concern the common good, the good of their subjects, both in peace and in war. The due respect and due carriage of the Magistrate towards his subjects, Magistrates. stands in a wise and right usage of his good gifts, and of his power and authority over his subjects, Isai. 49.23. Rom. 13.4. 2. Tim. 2.1.2. in using and applying his gifts and authority in that place and office he holdeth in the commonwealth, for the best good of his subjects and of the common wealth; and that, By a careful promoting and advancing of true religion and the pure worship of God, 2. King. 18.4. 2. King. 13.3. to 21. 2. Chron 17.6 2. Chro. 34.31 1. Tim. 2.2. and by discountenancing and defacing of all ungodliness, and all false and idolatrous worship, according to his place and power: the chief Magistrate according to his place and power, and the inferior Magistrate according to his. As the chief Magistrate is to do it: Deut. 17.18.19 2. Sam. 6.14. 2. Chron. 19.3 1 In his own person, (namely) by taking knowledge of true religion himself, and by embracing it and practising it in his own person. 2 In those that be under him: and that, 1 By making and establishing in his kingdom, 1. Chron. 23. such good and wholesome laws and orders, as serve to maintain and uphold the truth of religion, 2. Chron. 25.1. to 9 judge 17.6. and to inhibit and to put down all false religion, and to keep out of his kingdom and dominion all confused mixture of religion, and by seeing those laws and orders duly executed. 2 By providing as much as he may, 2. King. 9.1. 2. King. 22.14 Isai. 49.23. 2. Chron 19.8 9 2. Chron. 31.2. that his subjects may be taught the truth of religion, and instructed in the ways of God, to that end planting and maintaining schools of good learning and Universities in his dominions; and looking that able and sufficient Pastors be set over the several Churches in his kingdom. 3 By taking order that Pastors & teachers do their duty in preaching true and sound doctrine, 2. King. 23.4. 2. Chron. 29.4 5.11. and in other holy administrations; countenancing the good and faithful, and discountenancing the careless and negligent; 1. King. 2.26.27.35. Exod. 22.20. Levit. 24.6. and removing such as be erroneous and scandalous, and deserve to be removed; and by taking order that the people yield themselves to be taught and guided by their Pastors, for the good of their souls; and that heretics, idolaters, and blasphemers, be punished according to their offences. The inferior Magistrate is to do it, 1 In his own person, by taking notice of true religion himself, Psal. 2.10.11.12. Psal. 148.11. and by embracing it, and practising it in his own person according to his place and calling. 2 As much as he may, in all those that be under his power and authority; and that, 1 By a diligent and careful overseeing of his under officers (he being one that hath officers under him,) and by looking to them that they perform their duty in promoting true religion and the pure worship of God; Nehem. 13.10 11. Nehem. 13.17 25 28. & in discountenancing the contrary, so fare as concerns them in their places and offices, encouraging the good and faithful, & discountenancing, reproving and censuring those that be careless and negligent, according to their faults and offences. 2 By executing duly and impartially those good laws and orders, Isai. 22.22.22. jerem. 38.4.6. Mica. 3.2. Rom. 13.3.4. that are established for the maintenance of true religion & the pure worship of God, to his uttermost power & so far as concerns him in his place and office, to the countenancing of good causes of religion and religious persons, whether Ministers or others; and to the discountenancing and repressing of bad and wicked causes and persons, as heretics, idolaters, and such like. 2 By a careful providing for the peace and safety, Rom. 13.4. 1. Tim. 2.2. and quietness and outward welfare of his subjects, according to his place and power; the chief Magistrate according to his place and power, the inferior Magistrate according to his, as the chief Magistrate is to do it by using his power. 1 For the establishing of peace and quietness amongst his subjects; and that, Isai. 10 1.2. 1 By making such good and wholesome laws in his kingdom, as serve to settle unity and concord, and equity and justice amongst his subjects, and by seeing those laws duly executed, Psal. 122.3. that every one of his subjects may (as much as is possible) have his right, and that which in equity and conscience belongs to him; and that none of them be any way, in body, goods or name wronged or oppressed. Exod. 18.21.22. 2. Sam. 8.15.16. etc. 2. Chron. 19.5.6.7.11. 2 By a wise and careful choice of his under governors, both in time of peace and in time of war, that they be qualified as they ought to be, that they be men of courage, fearing God, dealing truly, and hating covetousness. 1. King. 1.52. Pro. 16.14.15, Pro. 20.26. Rom. 13.4. 3 By pulling down the wicked & enemies of peace, and by maintaining and defending the quiet, and peaceable, and innocent, that seek to him for succour and relief. 2 And for the keeping and maintaining of peace and quietness, and for the preserving of the outward welfare of his subjects; & that, 1 By requiring only so much outward help and support from them as is meet and necessary for the maintenance of his estate, 1. Sam. 8.11.12. etc. 1. King. 12.14. either in time of peace or war, not oppressing them with exactions and grievances. 2 By making lawful leagues of friendship and peace with his neighbour Princes and Governors. 1. King. 5.4.5.6. 3 By standing for the liberty of his kingdom and subjects if need be, judg. 4.14. 2. Sam. 20.6.7 2. King. 18.7.8 by force of arms, by fight for it, either for the defending of it against the seditious and rebellious within his kingdom and dominions, or against the common and foreign enemies of it, or for the recovering of it again being lost. The inferior Magistrate is to do it, 1 By a careful and diligent overseeing of his under officers (he being such a one as hath officers under him) looking to them that they perform the duty that concerns them, Nehem. 5.1.2.3.4. etc. touching the peace, and safety, and quietness, and outward welfare of men where they have to do; that they deal justly, and truly, and equally between man and man, and that they wrong no man in any cause or matter which they have to deal withal: encouraging the good and faithful, and discountenancing, reproving, and censuring such as be careless and faulty, according to their offences. 2 By acquainting himself with the good laws and customs of the land and kingdom where he holds his office, Deut. 1.13.15. Num. 11.16. Act. 24.10. and by being skilful in all those causes that shall come before him, that he may wisely rule and govern all sorts of men that he hath to deal withal, and may wisely apply his knowledge to every particular occasion. 3 By admitting willingly all just complaints, and taking notice of all aggreevances that are brought before him, throughly examining them by all due circumstances, 2. Sam. 15.3.4. Pro. 18.17. Levit. 19.15. Deut. 1.16.17. Deut. 16.18.19. judg. 19.30. 1. Sam. 8.3. Pro. 17.23. Isai. 1.23. Hos. 4.18. Iosh. 7.24. Rom. 13.4. and having so examined them, by putting difference between good and bad causes and persons, and deciding those causes so examined, uncorruptly, giving just judgement without partiality or respect of persons, and without receiving of bribes and gifts to pervert judgement. 4 By seeing or taking order, that due and seasonable execution be done on offenders and malefactors, according to the judgement and sentence passed on them, Iosh. 7.24. Rom. 13.4. 3 By a careful procuring of civil honesty, good manners, and good order amongst his subjects, according to his place & power; the chief Magistrate according to his place and power, 1. Tim. 2.2. and the inferior Magistrate according unto his, as the chief Magistrate is to do it, thus: By making such good laws and orders in his kingdom, Rom. 12.17. Philip. 4.8. Eccles. 5.8. as serve to maintain civil honesty, good manners, and good order among his subjects; and to inhibit and to put down all things that are thereunto contrary, and by seeing those laws and orders duly executed, looking to it as much as is possible, that his subjects walk orderly, being every one employed according to his ability in some honest and lawful calling; and that all lewd persons and practices, and all occasions of lust and unthriftiness be removed, as stews, houses of filthiness, 1. King. 15.12 houses of gaming, and such like. The inferior Magistrate is to do it, By executing duly and impartially, both by himself, and by such as be in office under him, the good laws and orders made for the maintaining of civil honesty, and for the inhibiting & putting down of those things that are thereunto contrary: standing 1 In setting such poor persons as be lusty and strong, to work, and not suffering them to be idle, and to make begging and wand'ring their trade of life; but punishing them according to law, if they be found roving and wand'ring: 2. Thess. 3.10.11.12. job. 30.5.6.7.8. and in seeing that no maintenance or allowance be given to such without punishment, unless they will settle themselves to some honest labour and employment. 2 In taking order that such poor persons as be aged or weak, Deut 15.7.8.9 10.11.12. job. 20.13.14.15.16. or be blind or lame, and not able to labour; or such as have strength of body, and use it carefully and conscionably, & yet cannot earn so much as to maintain themselves and their families, be in some competent sort helped and relieved, that they be not constrained to beg their bread. 3 In seeing, Levit. 18.24.25.27.28. Deut. 23.17. 1. Sam. 2.22. as much as possibly he may, all lewd practices, and all occasions of filthiness and unthriftiness be removed, as stews, houses of filthiness, houses of gaming, etc. The due respect and due carriage of persons younger in years, Persons younger in years. towards those that are more ancient in regard of their years, standeth in yielding to them 1 Reverence both in heart, word, Levit. 19.32. job. 30.1. Isai. 3.5. and deed, esteeming reverently of them in regard of their age, as a print of God's eternity, and showing forth their reverend opinion of them, 1. Tim. 5.1.2. by giving them titles of reverence due to them in their place, and by giving them the upper hand, by bowing to them, by rising up before them, and the like. 2 Modest behaviour towards them, job. 32.4.6.10 16.17. Tit. 2.6. 1. Pet. 5.5. Persons more Ancient. not presuming to speak before them in matters of weight, but keeping silence till they have spoken. The due respect and due carriage of persons more ancient towards those that are younger in years, standeth in yielding to them, 1 Good advice, job. 32.7.9. 1. King. 12.6.7.8. Tit. 2.4. counsel and direction as occasion is offered, wisely advising, counselling and directing them in good things. 2 Good example, giving them good example, Pro. 16.31. Isai 62.20. Tit. 2.2.3. and going before them in a wise, sober, grave and holy conversation. The due respect and due carriage of those that want good gifts, Those that want gifts. or are inferior to others in gifts, towards those that have good gifts, standeth in yielding to them, 1 An acknowledgement of their good gifts, Gen. 41.38.39 Dan. 4.6. Mat 3.11. 2. Pet. 3.15. and a reverend regard of them for the same, according to the measure of their good gifts, and according to the excellency and kind of them; more reverently respecting those that have good gifts of mind & graces of God's Spirit, than those that have only good gifts of body, or outward good gifts, though they are also to be respected in regard of those good gifts. 2 Imitation of their good gifts, and making a good use of them to themselves, 1. Sam. 9.9. joh. 4.19.20. to 27. Philip. 4.9. imitating the virtues and graces that are in others, and labouring for them in themselves. The due respect and due carriage of those that have good gifts of mind or body, Those that have good gifts. or outward good gifts, towards those that want those good gifts, or are inferior to them in gifts, standeth In using those good gifts to the glory of God, Rom. 14 7. Rom. 15.1. 1. Cor. 12.7. and to the greatest good of those that want them; not lifting up themselves above their brethren, but bending down, and applying their gifts for the best good of others. The due respect and due carriage of those that do or may receive benefit from others, toward those that have care, or show forth their care for their good and benefit, standeth In a kind acceptance of the least benefit, Gen. 40.23. 2. Chron. 24.21.22. Act. 22.3. Rom. 16 2.3.4 and a thankful acknowledgement of it, and a loving remembrance of them for it, as any occasion is offered, and in using it to God's glory, and their own best good. The due respect and due carriage of those that have care of others, or show forth their care for the benefit of others, towards those that do or may receive benefit from them, standeth In taking the best and wisest course that possibly they can, 2 King. 2.9. job. 29.16. Act. 22.3. that the benefit they intent or reach out to others, may be most profitable to them that are or shall be partakers of it. The negative part of the fifth Commandment. It forbids, 1 The want or neglect of the due respect and of the due carriage of inferiors towards their superiors, and by consequent, of superiors towards their inferiors, & of equals amongst themselves, and so the omission of any of those duties that are required of inferiors, superiors, or equals, one towards another, whether general, or particular. 2 Whatsoever is contrary to the due respect and due carriage of inferiors towards their superiors, and of equals among themselves, and doth diminish or impeach the dignity that God hath bestowed on others; as 1 The things contrary to the due respect and due carriage of inferiors towards their superiors, are 1 A light and base esteeming, a despising and contemning of superiors, Levit. 20.9. Deut. 27.16. Gen 9.22. Pro. 30.11.17. jud. epist v. 8. Exod. 22.28. Eccles. 10.20. as the Anabaptists do in their judgement and opinion, showing forth that light estimation and that contempt of them, by contemptuous words, gestures, or deeds; as by wishing ill to them, by mocking and scorning of them, by speaking ill of them, and reviling them, by smiting them, and the like. 2 Disobedience to them, Deut. 21.18. Rom. 1.30. stubbornly refusing to yield that obedience they own unto them; showing it forth 1 In resisting their lawful authority, Gen. 28.8.9. 2 Sam. 15.10.11.12. Mat. 21.30. Tit. 2.15. refusing to be governed by them, & in contemning their good counsels, and their just and lawful commandments. 2 In resisting them, when they exercise their power over them, Gen. 16.8.9. Deut. 21.18. Pro. 13.1. Tit. 2.9. in admonishing, in reproving, or in correcting them, then murmuring or rising up against them, or flying from them. 2 The things contrary to the due respect and due carriage of superiors towards their inferiors are, 1 A light, vain, wicked and unseemly carriage of themselves in 2. Sam. 6.20. the sight of their inferiors; Zephan. 3.4. Rom. 2.17.18 to. 25. when they carry themselves lightly, vainly, and wickedly, and unbeseeming them in respect of their age, place, or gifts, before their inferiors, and thereby not only bring dishonour to God, in whose place and room they stand as they be superiors; Tit. 2.15. but bring also just disgrace and contempt on their own persons, or on their places or gifts. 2 The abuse of that authority and power that God hath put into their hands over their inferiors, Pro. 28 15. Z●phan. 3 3. Coloss. 3.19. 1. Pet. 5.3. when they pervert that authority and power God hath given them for the good of those over whom they are set, to the hurt and wrong of those that be under them; and that, 1 When they exercise it to the favouring, 1 King. 12.31. 2. Chron. 13.9 countenancing, and advancing of the wicked and unworthy; and to the discountenancing, Eccle. 10.5 6.7 Mica. 3.2. jerem. 5.23. Ezech. 13.18.21. disgracing, and putting down and keeping under of the godly and well deserving. 2 When they exercise it either with too much lenity, or with too much severity, 1. Sam. 2.22.23. Ephes. 6.4.9. Coloss. 3.21. 3. The contrary to the due respect and due carriage of equals among themselves, is, The advancing and preferring of themselves one above another, Mat 20.24. Mat. 23.6. either in opinion or practice, and so disdaining one another. That inferiors, superiors, or equals, do things contrary to the due respect and due carriage that they own one to another, Pride. Pro. 13.10. Num. 12.1.2. Ich. 19.10. Self-love. 2. Tim. 3.2.3.4. Carelessness. proceeds either out of pride and arrogancy, or self-love, or carelessness to know their duty, or knowing it, to practise it; or curiosity, men busying themselves with the duties of others, Zach 11.16. Curiosity. 1. Tim. 5.13. 1. Pet. 4.15. and meddling with things not appertaining to them. The confirmation or promise. It contains, 2 A confirmation of it by a promise made to such as yield obedience to it, in these words, That thy days may be long in the land which the Lord thy God giveth thee. The blessing promised is length of days, Ephes 6.3. Deut. 5.16. long life, and prosperity, and whatsoever belongs to a man's welfare and well being in this life. This blessing is promised rather than any other particular blessing, because parents are the instruments and means of this life; therefore it pleaseth the Lord to make this promise, and to give them long life for ablessing, who dutifully, and respectively behave themselves towards their parents. And long life in this world is a blessing, Eccles. 9.4.5.6.10. Psal. 6.5.6. because our temporary life is given us, that in it we may use all good means to attain to life and salvation, and it is the time of repentance, and the time of grace and salvation. The land spoken of in this promise, is, in respect of the Israelites, the land of Canaan, which was given of the Lord for a possession; but in respect of us it is to be understood generally of any place, wheresoever we be in the world, that such as honour their parents they have right of dwelling in that place where they be, from the Lord, Psal. 24.1. Ephes. 6.3. whose is the whole earth. Things to be gathered from this promise, are, 1 That due respect and due carriage of inferiors, superiors, and equals one towards another, is greatly pleasing to God. Coloss. 3.10. 2 That the best course that parents can take, 2. Sam. 13.14.28.29. 2. Sam. 15. that it may go well with their children, is to instruct and nurture them in godliness, and to bring them up in the fear of the Lord; and that they that are careless and neglect this duty, do, as much as in them is, shorten the days of their children, 3 That long life in this world cometh not by nature or good constitution of the body, Psal. 31.15. Eccles. 8.8. but of the good pleasure and providence of God, the Lord granting it, and blessing the means to that purpose. The end of the fifth Commandment. The sixth Commandment. The negative part. It forbids every thing that tendeth to the hurt or hindrance of the life of man, either the life of his body, or the life of his soul. The things hurting or hindering the life of the body of man, are either things of practice, or things of omission. Things of practice; and those are either inward in the heart, or outward in word or deed. Things inward in the heart, and those are four especially: First, hasty, rash, unadvised, unjust, Mat. 5.22. Eccles. 7.11. Num. 24.10. and sinful anger, (namely) such as is either hastily conceived, without just and sufficient cause; or the cause being just and weighty, such as is directed amiss, as either against the person, 1. Sam. 17.28. Ephes 4.26. Gen. 49.6.7. Dan. 3.19. or against the offence only as it is an offence to men, as an injury and wrong, bringing hurt and damage to men, and not as an ofence to God; or such as exceedeth either in time or in measure, and becomes hot fiery anger, furious and raging, troubling the mind, and making a man forget duty to God and men. Secondly, malice or hatred, which is old anger, Gen. 45.8. Levit. 19.17. 1. joh. 2.9.11. 1. joh. 3.15. or continued wrath, and is anger or wrath kept close in the heart, cloaked and covered for a time, with purpose to do hurt, and waiting for opportunity to do mischief. And the highest degree of it is such a malicious affection as is implacable, ●. Sam. 24 17. ●8. 19.20. ● Sam. 26.21. ●●al. 120.6.7. and can never be appeased, but is fully set at all times, and by all means to do mischief. And The worst kind of it is, Rom. 1.30. 1. joh. 3.12. Mat. 10.22. 1. King 22.8 joh. 7.7. when men malice or hate others, either, for the good things they see in them, or for telling them of their faults, though they pretend other causes of their hatred. Thirdly, envy, whereby men grieve & repine at the good things that others have, joh. 8.4.44. Gen. 30.1. Num. 11.28.29. Mat. 27.18. which they would have and cannot, whether they be good things of the mind or body, or outward good things; and do hate them for those good things: for envy is a compound of carnal grief and hatred, and it comes Out of pride and abundance of self-love. Galat. 5.2.6. 1. Tim. 6.4. 1. Cor. 13.4. Pro. 17.5. Pro. 24.17.18. And it carries an envious person both to a wishing of evil and hurt to another, and the fall of another; or to a rejoicing in the hurt, and evil, and fall that comes to another. Fourthly, a desire of revenge, which is, Levit 19.19. Luke 9.54.55 when men to satisfy their own corrupt and troubled minds, for wrong done, or supposed to be done to them, desire to requite evil for evil, and to right themselves by extremity and by punishment in full proportion, according to their revengeful minds. Outward things in word, and those are five especially: First, bitter and cursed speaking, hard, Pro. 12.18. Mat. 5.22. Rom. 3.14. 1. Cor. 6.10. Ephes. 4.31. Coloss. 3.8. 2. King. 19 4. Act. 24.14. Mat. 5.11. spiteful, venomous, and provoking terms, brawling, railing, & reproachful terms: and the worst kind of railing and reviling, is, when men either rail and speak evil of religion itself, or do rail and revile religious persons, because they are religious and fearing God. Secondly, 1. Pet. 4.14. judg. 8.1.2.3. Pro. 15.1. wrangling and contentious speech between parties, disagreeing either in matters of religion, or about worldly affairs. Philip. 2.14. Thirdly, Ephe. 4.31. crying and unseemly lifting up of the voice, when men or women, being at variance, in private speeches do, through choler and malice, lift up their voices and speak so loud that they may be heard afar off. Fourthly, threatening speeches, when as men or women from an inward dislike and rage in their own private cause, Psal. 94.4. Act. 9.1. do give out threatening words against others. Fifthly, mocking, scoffing and deriding speech, 2. King. 2.23. joh. 19.2. Act. 2.13. 2. Sam. 6.20. Ephes. 5.4. when men or women out of hatred and contempt of others, do either in plain terms mock and deride them, or do gird and taunt them, and jest on them by privy and close nips, thereby seeking to disgrace them, and to make themselves and others merry by grieving of them; and the Worst kind of it is, when men mock and scoff, Gen. 21.9. Galat. 4.29. 2. Chro. 39.16 Psal. 69.11.12. Psal. 119.51. Heb. 11 36. and taunt others for well doing, and for refraining from evil, for their piety and religion, and for the virtues and graces that God hath given them. Outward things in deed, and those are either in countenance, or in some gesture and carriage of the body, & some part of the body; or they be other acts and deeds. Outward things in deed, in countenance and in some gesture and carriage of the body, as (namely) all signs and gestures of the body, that express rash anger, contempt & despite of heart towards another, Gen. 4.5. Gen. 31.2.5. 1. Sam. 25 17. Mat 9.24. Mat. 27.39. or others: as lowting, casting down of the countenance, disdainful, froward and churlish behaviour, nodding or shaking the head in contempt, snuffing, tushing, jeering, girning, flinging away in a chafe. Other acts and deeds, and those are such as either hurt or hinder a man's own life, or the life of another or others. Such as hurt and hinder a man's own life, are either Present means of taking away of a man's own life, Ephes. 5.29. and of self murder, (namely) such as do presently bereave a man of his life, as when a man lays violent hands on himself by hanging, drowning, cutting his throat, and such like: either Out of horror of conscience, Mat. 27.4.5. 1. Sam. 31.4. 2. Sam. 17.23. and despair of God's mercy: or out of fear of worldly punishment or shame. Or out of monstrous pride, or lingering means of the taking away of a man's own life, and of self murder, (namely) such evil things as fret and weaken the body, and impair the health of it by degrees: and those are four especially. First, Pro. 23.29.30 Isai. 5.11. Hozea. 7.5. intemperancy in diet, surfeiting and drunkenness, riot and excess in eating and drinking. Secondly, idleness and unchastity, & intemperate abusing of the body by whoredom & uncleanness, Pro. 20.4. Pro. 21.25. Pro. 2.18 19 1. Cor. 6.18. whereby men or women bring grievous and foul diseases on their bodies. Thirdly, 2. King. 20.7. 1. Tim. 5.23. a careless neglect or wilful refusing of the good means and helps that serve to preserve the life of the body, as wholesome diet, clothing, physic, especially in time of sickness. Fourthly, a voluntary rushing into danger, either certain and unavoidable, or very likely, without any just calling from God; Mat. 4.6.7. as when men rush into houses infected with the plague. Such things as hurt or hinder the life of another, or others, one or more; and those are either proper only to public persons, whether Magistrates or governors in the family; or common both to public and private persons. The things proper only to public persons, whether Magistrates or governors in the family; and those are four especially: 1 Any wicked and unjust law, Exod. 1.15.16.22. Dan. 3.4.5.6. Dan. 6.6.7.8. Mat. 2.16. statute, ordinance, edict, charge or command, made or given by public persons and governors, tyrannously, to entrap or to destroy others. 2 The giving of unjust and wrong judgement, Amos 2.6. & 6.12. 1. King. 21.11 12.13. Pro. 17.15.26. Luk. 23.24.25. and the awarding of sentence in causes judicial, contrary to right and equity, either to the condemning of the innocent, or to the justifying and delivering of the guilty and evil doer. 3 The inflicting of unjust and undue punishment on others, 1. Sam. 22.17.18.19. Act. 12.2. jam. 5.6. Gen 16.6. Levit. 25.43. Deut. 25.2.3. as by punishing the innocent and such as have not offended, or by exercising tyrannous cruelty and extremity in punishing and correcting them that do offend. By cruel oppressing of others that be under them, Gen. 10.8.9. jerem. 22.13.17. Micah. 3.1.2.3. Zephan. 3.3. jam. 5 3. by laying too heavy burdens on them, by getting what they can from them for their own private gain, by using their labours for little or no wages. The things common both to public and private persons: and those are either such as tend to the hurt of the body of another or others, and yet for the present take not away the life; or such as do hurt the body, and take away the life of another or others. Such things as tend to the hurt of the body of another or others, and yet for the present taken not away the life, are five especially: 1 Hard and cruel dealing with others, 1 King. 21.15.16. Pro. 11.26. Isai. 5.8. Amos. 8.4.5.6. 1. Thes. 4.6. 1. Cor. 6.8.10. jam. 2.6. Exod. 22.21.22. Deut. 24.14.17. jerem. 22.3. Zachar. 7.10. 2. King. 9.14.15. 2. King. 21.23.24. jer. 11.19.21. jer. 18.18. Pro. 1.11. Act. 23.12.13. jud. epist. v. 9 etc. 1. Sam. 18.25. Mat. 26.48. Act. 7.52. Mat. 10.21. Luk. 21.16. oppressing and wring them, either by encroaching on them by violent extortion, or by fraud and circumvention in bargaining, or by troubling them with unjust & undue courses in law: and the Worst kind of oppressing and wring others, is, when men oppress and wring impotent, feeble, poor persons, strangers, fatherless, orphans or widows. 2 The combining with others & conspiring with them, and lying in wait for the kill, or for the mischicuing of another or others. 3 The betraying of another or others into the hands of those that unjustly seek his or their life and overthrow, especially the betraying of the Prince and chief magistrate, or of those to whom men are bound by some near and special bond. 4 The procuring and stirring up of such means and instruments, 2. Sam. 17.1.2.3. 2. Sam. 11.14.15. 2. Sam. 12.9. 2. Sam. 2.14.15.16. as may take away the life of another or others, by counsel, by enticement, by writing, by hiring some to lie in wait to kill them; by stirring them up either for pleasure, or cruelty, to quarrel or fight one with another. 5 Unjust violence with the hand in striking, Exod. 2.13. Exod. 21.15. Levit. 24.19. Deut. 27.29. Mat. 26 67. Act. ●3. 2. 2. Cor. 11.24.25. beating, wounding, or maiming of another or others; especially in striking, beating, wounding or maiming of parents or superiors. Or such things as do hurt the body and take away the life of another or others: and those are, either Such acts and deeds as by manifest violence shed the blood, and take away the life of another or others; as namely such acts and deeds, whereby men do openly and willingly take away the life of another or others, by sword, dagger, knife, Gen. 4 8. 2 Sam. 3.27. 2. Sam. 4.6.7. Mat. 14.10. rope, or gun, or any like instrument and means whatsoever: and this sin is more vile and odious when it is committed Without regard of place, calling, 1. Sam. 24.7.14. 1. Sam. 26.9.10.11. 1. King. 16.7.9. 2. Chro. 24.21 1. Thess. 2.15. Mat. 2.16. and condition; as when a man openly and willingly, by sword, dagger, knife, rope, gun, and such like instrument, sheds the blood, and takes away the life of his Prince, or other Magistrate over him, of his Pastor, or of his master etc. especially when they are executing their office; or of an infant that cannot resist him: 1. Pet. 3.6. or when a wife openly and willingly, by sword, dagger, knife, rope, gun, or any like instrument and means whatsoever, sheds the blood, and takes away the life of her husband; or the husband by such instruments and means doth take away the life of his wife. Without regard of nature, Gen. 4.8. judg. 9.5. 2. King. 3.27. 1. Tim. 3.9. as when a brother openly and willingly, by sword, or other instruments and means whatsoever, sheds the blood and takes away the life of his brother or sister; the father the life of the child, and especially the child the life of the father or mother. Without regard of number and multitude, 1. Sam. 22.18.19. 2. King. 10.7. Act. 12.2.3. Gen. 34.25 & 49.5.6.7. as when it is done on many, by adding murder to murder; though they be strangers. And this sin is committed, either With deliberation, Deut. 19.11.12. Gen. 4.5.8. 2. Sam. 3.27. 2. Sam. 20.9.10. as when men do it out of hatred and for desire of revenge, and out of grudge carried in their hearts long before. Or on a sudden, without deliberation, as when they do it being thereunto carried, Gen. 4.23. Num. 25.16.17.18.24.25. 1. Sam. 20.30.33. 2. Sam. 2.22.23. either by sadden passion of anger, without all former malice, and they do it in their heat, rage and fury; or they do it in time of some vile and sinful distemper, as in time of drunkenness etc. Or such acts and deeds, as by some secret and cunning device, do shed the blood, and take away the life of another or others; as namely, such acts and deeds whereby men do willingly, yet under hand, and by means not presently discerned, shed the blood, and take away the life of another or others; which is done four ways: 1 By poisoning another or others, wittingly and willingly, Psal. 69.21. Mar. 36.18. Exod. 22.18. Reuel. 9.21. and by poison killing them and bereaving them of their lives. 2 By witchcraft, and by enchantment and sorcery, as when men either use the help of witches, sorcerers and enchanters, and by their help do kill another or others. Or when witches, enchanters and sorcerers, do of the own accord by the help of the devil, kill another or others. 3 By some subtle and crafty practice with others, 1. King. 21.19. 2. Sam. 12.9. Act. 2.23. thereby causing them to shed the blood of another or others. 4 By conveying something into the body of a woman with child, Exod. 21.22. purposely to destroy it, and thereby destroying the child, and causing an untimely birth. Things of omission, and those are two especially: The one inward in the heart, the other outward. The thing of omission inward in the heart, Rom. 1.30. Rom. 12.15. namely, the want of pity and feeling compassion towards such as are in any known misery and distress of body, Coloss. 3.12. Heb. 13.3. 1. joh. 3.17. and are to be pitied; and men show themselves most wanting in pity towards such as are in any known misery and distress of body, and are to be pitied: when They insult over them, and make themselves merry with their misery, Psal. 69.26. job. 19.21.22. job. 24.9.10. and so add to their distress and misery. The outward thing of omission, Pro. 21.13. Isai. 58.7. job. 31.16.17 to 21. namely, the omitting of the works of mercy, that aught to be performed to such as are in any known distress of body; when men being able, and having power and means, do omit or refuse to yield help to them, whom they ought to help, being any way distressed in body, & known to them to stand in need of their help in respect of the body: and that is done two ways, 1 When men do not that good to their distressed bodies that they ought, Luke. 16.21. Mat. 25.41.42 43. Luke. 10.30.31.32. jam. 2.15.16. 1. Sam. 20.34. etc. 1. King. 18.4. Pro. 24.11.12. according to their need, and according to their own ability. 2 When they do not turn away that evil and that hurt from their bodies that they ought, being able to turn it away, either by their speech, or by their hands and power any way. And the want of pity towards such as are to be pitied, 1. Sam. 30.11.12.13. job. 19.13.14. to 22. Rom. 12.20. Galat. 6.10. being in any known distress of body, or the omitting of the works of mercy, that aught to be performed to such as are in any known distress of body, is most vile and odious. When men either want pity, or being able to yield help, do omit the works of mercy to such as they are bound unto by some near and special bond of place, calling or condition, or of nature, or grace. The things hurting or hindering the life of the soul of man, are either, Things that hurt and hinder the life of a man's own soul, or the life of the soul of another or others, one or more. The things that hurt or hinder the life of a man's own soul, are two especially: Pro. 6.32. & 8.35. Ezec. 18.4.14 Rom. 2.5. Tit. 3.11. 1 His sin against God, and especially his living and continuing in any known sin, wilfully and obstinately. 2 His careless neglecting or wilful rejecting, Zach. 7.11.12. Heb. 2.3. Reue●. 3.1. of the means that God hath ordained to salvation, and for the beginning and continuance of spiritual life in the soul; as the word preached or read, Sacracraments, prayer, and such like. And this is done three ways: 2 By not hearing the word preached ordinarily, Pro. 1.24. Pro. 28.9. Isai. 66.4. jerem 7.13. Act 13.46. 1. Cor. 11.26. and by not reading the word of God and other good books, and by not using the Sacraments, prayer, and other holy ordinances of God, when men may and aught to use them. 2 By not yielding to the word of God truly and faithfully preached to men, 2. King. 17.13.14. jerem. 25.4.5.6.7. jer. 44.16.17. Ezech. 33.31. Act. 7.31. Act. 18.6. joh. 3.19. 2. Thess. 2.10.11. 2. Tim. 4.3.4. 2. Pet. 3.16. and by resisting and withstanding the Spirit of God in the ministry of his messengers sent unto them. 3 By giving heed to fables and fancies, and not to the truth of the word of God in love to it; and by corrupting, and perverting, the word of God. The things that hurt or hinder the life of the soul of another or others, one or more, are these; either Things common to all persons being of years and discretion, or proper to superiors, especially to Ministers. Things common to all persons being of years and discretion, are either Such things by which men hinder another or others, in the way of spiritual life and salvation. Or such things by which men cause the fall or the damnation of another or others. Such things by which men hinder another or others, in the way of spiritual life and salvation are two. By giving just offence to another or others by word or deed; Mat. 16.23. Mat. 18.6.7. which is done two ways, 1 By leading an open wicked, sinful and scandalous life, which giveth the greatest offence, Exod. 34.12. 2. Sam. 12.14. Pro. 29.12. and doth the most hurt, when it is either to the just offence of many: Or when a man that is of special note for place, 1. Cor. 5.2. 1. Sam. 2.17. 2. Sam. 12.14. calling, or for the profession of religion, life's wickedly, and scandalously. 2 By abusing of Christian liberty, in things indifferent, Mat. 17.27. Rom. 14.21. 1. Cor. 8.9.10. etc. 1. Co. 10.28.29. as when men use things indifferent, unseasonably, not in fit time and place, and before fit persons. 3 By daunting and discouraging another or others from a good and holy way, Pro. 12.18. Ezech. 13.22. and from going on in the way of true holiness. Such things by which men cause the fall or damnation of another or others, are four especially: 1 By provoking another or others any way to sin, Gen. 3.4. joh. 8.44. Num. 31.16. 2. Sam. 16.21. Pro. 1.10. to 14 Is●. 56.12. Mat 27.20. job. 8.20. 2. King. 3.14. jer. 22.14.17. Ezech. 13.22. as by bad counsel, by persuasion, or any other way by word or deed. 2 By encouraging and heartening another or others in sin, as by praising them, or countenancing them when they do evil. 3 By consenting to another or others, Psal. 50.18. Pro. 29.24. Isai. 1.23. and by partaking with another or others any way in sin and in doing of evil. 4 By sowing dissensions among men, Pro. 6.19. Pro. 10.12. Levit. 19.16. Pro. 11.13. Pro. 25.9.10. Pro. 26.20. Ezech. 22.9. and by stirring up contentions, brawls, and quarrels, between parties, especially between such as by the bond of nature or grace, or any other near bond, are joined together; & this is done especially by carrying of tales between parties; and by disclosing both the secret intents, and the faults of the one to the other. Things proper to superiors and especially to Ministers, are either things of omission, or things of practice. Things of omission, and those are, Proper to superiors that are not Ministers; or to Ministers, not as they are Ministers, but as they are governors in their private families; as namely, such good things omitted as aught to be performed by them to their inferiors for the good of their souls: which is done two ways especially, 1 When they use not the means by which their inferiors, Gen. 18.19. Deut. 6.7. Iosh. 24.15. Ephes. 6.4. and such as be any way under their charge, may be taught and instructed in the knowledge of God, and of good things that concern their salvation. 2 When they do not hinder their inferiors and such as be under their charge (as much as they may) from falling into sin; Num. 25.4. 1. Sam. 2.23.24. 1. Sam. 3.13. compared with 1. King. 20.42. or do not seek to reclaim them when they have sinned, by due reproof, or due punishment, according to their power; but rather do wink at their faults, or use too much lenity in censuring of them. Things of practice, and those Proper to superiors that are not Ministers, or to Ministers, not as they are Ministers, Psal. 101.2. Pro. 29.12. Pro. 11.29. Pro. 25.27. but as they are governors in their private families, are such evil things done by them as do minister matter of infection and poison to the souls of their inferiors; as when they either teach them errors or lewd things, or else go before them in the practice of sin. Things of omission proper to Ministers as they be Ministers, and have the charge of the souls of others, that do hurt or hinder the life of the soul of another or others, are two especially; the one inward in the heart, and the other outward. The inward thing in the heart, namely, Mat. 9.36. Mat. 6.34. the want of pity and feeling compassion towards them, whose souls they have taken charge of, in regard of the miseries and the wants of their souls; which comes from hence, because they either do not see and take notice, Pro. 27.23. or they will not see and take notice, as they ought, of the miseries and wants of the souls of their people, though they be told of them and made acquainted with them. The outward thing, namely the omitting of such good things which ought to be performed by them, to those, whose souls they have taken charge of, for the good of their souls: and this is done two ways, 1 When through insufficiency, Isa. 56.10. jerem. 2.34. Pro. 29.18. Mat. 5.13. Mat. 15.14. being Idol pastors, dumb dogs, and blind guides, they do not at all teach, and admonish their people of their sins, and danger they are in by reason of their sins. 2 When though they be able, yet either through sloth or negligence, being present with their people; or by reason of their absence, Ezec. 3.17.18 Ezec. 33.7.8. Ezech. 34.2.3 to 10. Zach. 11.15.16.17. Act. 20.26.27.28. Heb. 13.17. they being not resident and abiding among their people (as they ought) they do either not preach to their people, and admonish them of their sins plainly and faithfully, or they preach to them very seldom. Things of practice proper to Ministers as they be Ministers, and have charge of the souls of others, that do hurt or hinder the life of the soul of another or others, are either things In their teaching; and they are either flattering teaching, jerem. 6.14. jerem. 23.17.31.32. Ezech. 13.10.16. Rom. 16.18. Ephes 4.13. 1. Tim. 3.4. Tit. 1.10. Mat. 15 4.5.6.9. or corrupt teaching. Or in their manner of living, as namely, such evil things done by them in the sight of their people, as do minister matter of infection to their souls. As when Ministers go on in the practice of sin openly, and do live wickedly and loosely in the face of their people. 1. Sam. 2.24. jerem. 23.14. Galat. 2.13. It requires every thing that tendeth to the maintenance & preservation of the life of man, and to the welfare and safety of his body and soul. And the things tending to the maintenance and preservation of the life of the body of man, and safety of his body are; either Such things as tend to the maintenance and preservation of the life of a man's own body, and to the welfare and safety of his own body. Or such things as tend to the maintenance and preservation of the life of the body of another, and to the welfare and safety of the body of another or others. The things that tend to the maintenance and preservation of the life of a man's own body, and to the welfare and safety of his own body, are these two things: 1 The procuring and using of all good and lawful means, within his power, and according to his ability, that serve to keep and defend his body from violence, and from danger, and from hurt: and those are four especially: 1 The turning away of unjust violence, 1. Sam. 21.8. Mat. 26.51.52 1. Pet. 2.20. offered to his body by or from others, if he be able by his own power and strength, so fare as his place and calling will suffer him. 2 The avoiding of the hands of such persons as seek by violence to hurt his body & to shed his blood; Gen. 27.42.43 Exod. 2.15. 1. King. 19.3. Mat. 2.13. Mat. 12.14.15 joh. 7.1. & 8.59. Act. 14.5.6. by flying from them, or by hiding himself from them, he being not able to withstand them in regard of their power and greatness: if he be not hindered by his private or public calling. 1 * 1. King. 1.12 13.14. etc. Pro. 16.15. Rom. 13.4. The seeking and the using of the help of others, and especially of the Magistrate as God's lieutenant, to beepe his body from unjust violence. 4 The avoiding of such things as may hurt his body, Gen. 12.10. & 26.1. Ruth. 1.1. Gen. 7.7. Pro. 22.3. Luk. 21.20.21 as a general famine, contagious sickness, sword, floods, fire, and such like; by flying from them and by removing of his body from one place to another, by shrouding himself under some covert, if he be not hindered by his place and calling, and so as it be not to the hindrance and to the hurt of another. 2 The procuring and using of all good and lawful means according to his ability and power, that are helpful and profitable for the continuance of the health and strength of his body, and for the preventing of sickness and weakness of his body, and for the recovery of the health and strength of his body when they are impaired; & those means are four especially. 1 Necessary and wholesome food, Gen. 28.20. Pro. 30.8. Mat. 6.11. 1. Tim. 5.23. Eccles. 10.16.17. clothing, and lodging, using them seasonably and moderately. Honest and lawful mirth, and rejoicing in an holy manner, and sometimes using the help of Music, 2. King. 3.15. Pro. 15.13. Pro. 17.22. Nehem. 8.10. Eccles. 3.4. Philip. 4.4. Exod. 21.19. 2. King. 20.7. jerem. 8.22. Mat. 9.12. 2. Chro. 16.12 by singing or playing on an instrument of Music, or by hearing others sing or play; so as it be with moderation, and in due time and season. 3 The help of Physic and Chirurgery as occasion is given, using good and lawful medicines; and not trusting in them, as able to do any good of themselves, but entreating the Lord for a blessing on them. 4 Honest and lawful exercise, moving and stirring of his body, joh. 10.23. 2. Sam. 1.18. Gen. 27.3. and that seasonably and in fit time and place, without the just offence of any; and that more or less as the state of his body requires, and as his calling will suffer him, as walking running, leaping, and such like. Such things as tend to the maintenance and preservation of the life of the body of another, and to the welfare and safety of the body of another, are either, Inward in the heart, or outward things. Things inward in the heart, Ephes. 4.32. Galat 5.22. Coloss. 3.12. are four especially. 1 A kind and loving disposition of the heart, or kindheartedness towards all, whereby men or women are tractable and easy to be used and to be employed for the good of others whosoever they be, in any thing wherein they may do them good, as occasion is offered, without hurt or wrong to themselves or others. 2 Such a meek quiet, Eccles. 7.11. Mat. 11.29. Ephes. 4.2. Galat. 5.23. Coloss. 3.12. 1. Pet. 3 4. Num. 12.3. Pro. 14.29. Pro. 15.18. 1. Cor. 13.4. Galat. 5.22. Coloss. 3.13. and calm disposition of the heart, as is neither prone to provoke, nor easily provoked to anger, by injuries or wrongs offered or done. The highest degree whereof is long suffering, which is when men or women, being much or often provoked by injurious words and deeds, do notwithstanding quietly pass them over, and put them up, and are still quiet and calm, and not provoked to anger: which meekness and long suffering is to be expressed; First, Galat. 6.2. Ephes 4.2. Coloss. 3.13. in a quiet bearing with the infirmities & frailties of others, as their hastiness, slowness, rashness, and such like: and with the passions and perturbations appearing in their actions, so fare forth as they are troublesome, grievous and displeasing to us. Secondly, in a free remission of revenge, Mat. 6.12. Ephes. 4.32. Coloss. 3.13. neither carrying in our hearts any purpose of revenge for wrongs done to us, or supposed to be done to us; or returning punishment and evil for evil, in way of requital for them. 3 An inward fellow-feeling of that which befalls others in respect of their bodies, Rom. 12.15. 1. Cor. 12.25.26. and that two ways: First, by rejoicing with others that have just cause of rejoicing, Psal. 35.27. Luk. 1.58. Philip. 1.26. for their outward good and prosperity seen or heard of. Secondly, Psal. 35.13.14 Ephes. 4.32. Coloss. 3.13. Heb. 13.3. 1 Pet. 3.8. by mourning and grieving with others that have just cause of heaviness, mourning, and grief, for their outward evil, distress and adversity, seen or heard of; and by pitying them, and by being tender hearted to them. 4 An heart disposed to peace and quietness, Rom. 12.18. Galat. 5.22. Coloss. 3.15. 1. Thess. 4.11. and a care and desire to maintain concord and good agreement amongst men, as much as is possible & in our power; which is to be expressed in three things especially: First, Pro. 17.14. Pro. 19.11. Pro. 20.3. jam. 3.17. Gen. 13.8.9. Mat. 17.27. in passing by offences so fare as they concern us in particular, and may be passed over without hurt or wrong to ourselves, or to others; and sometimes for quietness sake, in parting from our own right. Secondly, in construing things in the best sense, 2. Sam. 10.3. 1. Cor. 13.5. and taking every thing (if it be possible) in the best part. Thirdly, in meddling with our own matters and businesses, 1. Thess. 4.11. 1. Pet. 4.15. and such things as concern us in regard of our callings and conditions of life. Outward things are either such as serve to avert and turn away evil, wrong, hurt, or danger from the body of another or others: Or, such as serve for the good, the help and comfort of the body of another or others. Such as serve to avert and turn away evil, wrong, hurt, or danger from the body of another or others, are either, in speech and in word: Or in act and deed. In speech or in word, as namely, such words and speeches uttered, Pro. 12.6. Pro. 24.11.12 as are for the defence and help of innocent persons that are helpless, being either under the hands of oppressors, or followed and pursued by oppressors, seeking to hurt and to wrong them either in their bodies or lives; and men are to speak for the defence and help of such persons three ways: First, by speaking for them as they are able, Gen 37.21.22 1 Sam. 20.32. Hest. 7.3.4.5.6. and according to their place and calling, in private to the face of the oppressor or oppressors, to dissuade him or them from offering or doing wrong unto them in respect of their bodies and lives. Secondly, by speaking and pleading for them as they are able, Hest. 4.8. job. 29.12.13 to 18. jerem. 38.7.8 9 Luk. 23.13.14 to. 22. and according to their place and calling, either as witnesses, or as advocates, or as judges publicly in some open Court, for the freeing of them from wrong done or offered to be done to them, in respect of their bodies or lives; especially they being poor, fatherless, widows, or strangers; or being religious, and yet such as either cannot or dare not plead for themselves. Thirdly, Act 1●. 4.5 Rom. 15 30.31. by speaking to God for them as they are able, in prayer, by commending their case to the Lord, 2. Thess. 3.1.2 and calling on him in prayer for their succour and relief. In act and deed, as namely, such acts & deeds done, Exod. 2.17.18.19. judg. 2.16. jud. 3.9.15.31 as are for the help & succour of innocent persons, that are helpless, being either under oppression and wrong, or pursued by oppressors, seeking to hurt or wrong them in their bodies or lives. And men are to do things, serving for the help and secure of such persons, either Against known evils and wrongs already done to them, Gen. 14 14.15.16. 1. Sam. 30.17.18. job. 29.12.17. Pro. 24.11. and that as they are able, and according to their place and calling, by using their poer and strength for the rescuing and delivering them from under their oppressions and wrongs: Or against known evils and wrongs that are in doing, or intended to be done to them, and that as they are able, by interposing their power and strength to defend and to save them from those evils and wrongs. And that either, As private persons, by using their hands, their purses, Iosh. 2.4.6. 1. King. 18.4. 2. Sam. 21.14.15.16. Rom. 16.14. 1. joh. 3.16. and their pains, so fare as they are able to protect and to save them from violence or spoil, especially when the violence or spoil intended, is sudden, and the Magistrate is absent, & it is dangerous to stay for his coming; & sometimes so far, as to the hazard of their own lives, as when it is to the defending and saving of the bodies and lives of such 〈◊〉 are special instruments of God's glory, and of common good, either in Church or Commonwealth: Or, as Magistrates, by drawing out and using the sword according to their place and power, Exod. 18.21. Rom. 13.4. Exod. 2.11.12 Act. 7.24. to protect and to save them from violence or hurt, whether it be in doing, or intended to be done, either by their own subjects, or by foreigners. Such things as serve for the good, the help and comfort of the body of another or others, are either In speech or word, or in act and deed. Things in speech or word, as namely, Tit. 3.2. 1. Pet 3.16. such words & such speeches uttered and spoken, as do express meekness, gentleness, kindness and love to those to whom they are uttered and spoken. And the words and speeches wherein men are to express meekness, gentleness, kindness and love, are of three sorts especially: 1 Their salutations, joh. 1.38. & 20.16. judg. 6.12. Ruth. 2.4. Luke. 1.28. & 10.5. joh. 20.19. when they meet with others, they are to salute them being their equals or inferiors, by their names or surnames; & their superiors, by names of honour or office, giving them such tiles of reverence, as of right belong to them, wishing them good health, prosperity or good success, and the like, as occasion is offered. 2 Their answers; men are to give to others soft answers, judg. 8.2.3. 1. Sam. 25.10 11.12.13. Pro 15.1. 2. King. 18.36 1. Sam. 1.15. Dan. 6.21.22. joh. 8.48.49. 1. Pet. 3.9. Gen. 13.8. Galat. 6.1. such as may neither kindle nor increase anger in them; and when they are railed on, they are not to rail again, and when they are hardly spoken of, they are either to be silent, or only to make a just and manifest defence of their own innocence. 3 Their admonitions and just reproofs, when men do admonish or justly reprove their brethren for their faults committed of ignorance or of frailty, Or in act and deed: and those are either, In countenance and in some gesture and carriage of the body, Gen. 31.2.5. Gen. 30.10. as namely, all such looks and gestures of the body as do express meekness, 1. Sam. 25.17. Pro. 16.15. Gen. 2.3.7.12 gentleness, kindness, and love to another or others, without dissimulation: Or other acts and deeds; and those are of two sorts: First, such acts and deeds done, as do express kindness and love to those to whom they are done, Gen. 14 18.31 2. Sam. 19.28.31. 1. King. 10.10 13. jerem. 40.5. Act. 20.38. and are for the continuance of the health, welfare, comfort and good estate of the body of another, or the bodies of others; as the bestowing of gifts and benefits, and good turns on others. Secondly, such acts and deeds done as do express kindness and love, job. 31.16.17. to 21. Pro. 21.13. Pro. 31.20. Isai. 58.7. Mat. 25.35.36.42.43. and tender affection to those to whom they are done, and are for the relieving of another or others, being in any known want or distress of body. And men are to reach out their helping hands according to their ability and means, for the relief of such: Sometimes to the entertainment of them to bed, or board, or both, job. 31.32. jud. 19.20.21. Rom. 12.13. Heb. 13.2. 1. Pet. 4.9. especially they being strangers and harbourless, & for the Lords cause, and for a good conscience persecuted. And especially to such as they are bound unto, job. 19.13.14. to 22. Levit. 25.35. Rom. 12.13. Galat. 6.10. by some near and special bond of place, calling or condition, or of nature or grace. The duty that belongs to the dead body of another, Gen. 23.19. Gen. 25.9. Gen. 50.13. jerem. 22.19. Mat. 27.60. Act. 8.2. 1. Thess. 4.13. is the burial of it, in such honest and seemly manner, as is agreeable to the nature and credit, as well of those which remain alive, as of the party deceased, with moderate mourning. The things tending to the maintenance and preservation of the life of the soul of man, and to the welfare and safety of the soul, are either Such things as tend to the maintenance and preservation of the life of a man's own soul, and the welfare and safety of his own soul; or such things as tend to the maintenance and preservation of the life of the soul of another or others, and to the welfare and safety of the soul of another or others. The things which tend to the maintenance and preservation of the life of a man's own soul, and the welfare and safety of his own soul, are two things especially: First, a careful avoiding of all such things as tend to the destroying of his own soul, Pro. 4.14.15. Pro. 5.8.11. Pro. 7.25.26.27. Pro. 11.19. Rom. 2.5. 1. Pet. 3.10.11. as all sorts of sins, especially known sins, and the living and continuing in any known sin, willingly and obstinately, and with delight. Secondly, a careful use of the means that God hath ordained, both for the beginning, Deut. 30.19.20. Rom. 10.14.17. 1. Pet. 2.2. Pro. 2.1.2.3. Pro. 4.20.21. Pro 7.1.2.3.4. Pro. 8.33. Isai. 55.3. Coloss. 3.16. 1. Thess. 2.13 Pro. 16.14. Ephes. 2.10. Philip. 2.12. 1. Pet. 1.5.6. to 12. Psal. 92.14. 2. Pet. 3.18. and for the continuance of grace and of spiritual life in the soul, both in public and in private; as the word preached or read, the Sacraments, prayer and such like, attending on them diligently, and using them conscionably, with care to profit by them, and a careful walking in the way of life and of salvation, by diligence to finish his own salvation, by adding daily one measure of grace to another, and by making his own calling and election sure by the fruits of faith. The things which tend to the maintenance and preservation of the life of the soul of another or others, and to the welfare and safety of the soul of another or others, are such things as serve either for the procuring or helping forward of the spiritual life and salvation of another or others one, 1. Cor. 10.33. Pro. 11.30. Dan. 12.3. Rom. 15.2. jam. 5.19.20. or more; as by doing such things as tend to the winning of their souls, & to their edification and building up in grace and goodness: and the things that men are to do tending to that purpose, are six: 1 They are as they are able, and according to their place & calling, Gen. 18.18.19 Deut. 6.7. Pro. 1.10. Pro. 31.1. joh. 1.35.36. to 45. and as present occasion is offered, to teach and to instruct others to know God and the good ways of God, and to counsel and to advice them in such things as concern their sanctification and salvation, especially such as be under their charge, they being such as have the government of others, Act. 20.26.27 Coloss. 3.16. and are over others in public or in private, as Ministers or governors in the family. 2 Secondly, they are as they are able, and according to their place and calling, and as present occasion is offered, Pro. 27.27. Heb. 10.24. 2. Chro. 19.9. 1. Chro. 20.20 2. Chro. 32.7. 1. Thess. 5.11. 1. Tim. 5.1.2. Heb. 3.13. Rom. 13.3. 1. Cor. 11.2. to provoke and to excite and stir up others to holiness and welldoing, & to hearten and encourage them in welldoing, especially such as be under their charge, they being such as have the government of others; and that by persuading & exhorting them to good things, and by praising, commending and countenancing them when they do well. 3 Thirdly, Levit. 19.17. Luke. 17.3. Coloss. 3.16. 1. Thess. 5.14. 2. Tim. 4.2. Tit. 2. Galat. 6.1 1. Tim. 5.1.2. they are as they are able, and according to their place and calling, and as present occasion is offered, to admonish and to reprove others, when they see or know them to offend, and to do evil and sin; so as they do it fitly, fitting their reproof to the quality of the person, whom they do reprove, and the nature and quality of the offence, for which the person is reproved, 2. Sam. 12.1. Tit. 1.13. Nehem. 5.7. job. 2.10. Pro. 29.17.19 and so as they do it seasonably, and in such a time as their reproof may do the most good. jude epist. v. 22.23. 2. Cor. 13.2. 4 They are, Gen. 50.21. 1. Sam. 23.16. 2. Sam. 10.2. job. 6.14.15. Isai. 40.1.2. Mat. 14 27. 1. Thess. 4.18. 1. Thess. 5.14. job. 16.2. job. 19.21. Isai. 50.4. as they are able, and according to their place & calling; and as present occasion is offered, to comfort others when they see or know them to stand in need of comfort, in regard of their troubles and distresses, especially in regard of troubles, afflictions and distresses of their minds and consciences for sin; so as they do it wisely, with due consideration of the quality of the person afflicted, and so as they do it in such a time as comfort may do the party afflicted most good. 5 They are, as they are able, and according to their place and calling, jerem. 42.2.3 Gen. 43.29. Gen. 48.15. and as present occasion is offered, to pray for others standing in need of their prayers, 1 Chro. 22.12. james 5.15 for the good of their souls; especially for such as they are bound unto by some near and special bond of nature, place, calling or condition. 6 They are, as they are able, and according to place and calling, Mat. 5.16. 2 Cor. 9.2. 1 Pet. 2.12. 1 Pet. 3.6. and as present occasion is offered, to give good example to others, living in their sight without giving just offence, and walking before them in the practice of good things; especially to such as they are bound unto by some near and special bond of nature, place, calling, or condition. The end of the sixth Commandment. The 7. Commandment. The Negative part. It forbids all manner of uncleanness, and fleshly defilement, and all things that hurt or hinder chastity in man or woman; and these things are either Inward or Outward. Inward, in the heart, as namely, filthy imaginations, Matt. 5.28. and unchaste thoughts, Coloss. 3.5. and inward lusts and motions of the heart, to uncleanness, whereunto the heart doth give consent; or purposes and desires of the heart to any act of uncleanness and fleshly defilement, which are then most vile and most odious, when they are so violent and strong, as that they continually boil and burn within, and give a man or a woman no rest, but are ever stirring and provoking them to the committing of some filthy act of uncleanness. Outward, and those are either things going before the act of uncleanness and fleshly defilement, or the acts of uncleanness and fleshly pollution. Things going before the act of uncleanness & fleshly defilement, are either further off, as preparatives and provocations to it, or nearer to it, than preparatives and provocations. Further off, as preparatives and provocations to it; and those are either such things as stir up filthy lust, and make the body fit for uncleanness, or such things as help forward the fitness of the body for uncleanness. Such things as stir up filthy lust, and make the body fit for uncleanness, jer. 5.8. Eze. 16.49. Rom. 13.13 Hosea 7.6. Gen. 19.31, 33, 34, 35. Pro. 23.30, 31, 33. Isay 5.11. Rom. 13.13 Ephes. 5.18 Deut. 23.10 and those are, First, gluttony, or excess in eating, and pampering of the belly with meats. Secondly, drunkenness, or excess in drinking. Thirdly, lustful dreams, coming from surfeiting and drunkenness, from whence come nocturnal pollutions. Fourthly, Idleness, as when men or women spend their strength, 2 Sam. 11.1. Eze. 16.49. 1 Tim. 5.13 and the time God gives them, wherein they ought to be employed in some honest labours of mind or body, in excessive sleeping, and in sluggishness, in ease and in doing nothing, but following their sensual pleasures. Such things as help forward the fitness of the body for uncleanness, and those are, 1 Any light, Ezec. 16.49 vain, immodest either setting out of the body, Prou. 7.10. 1 Tim. 2.9, 10. 1 Pet. 3.3. 1 Cor. 11.14. 2 King. 9.30. jer. 4.30. Isai. 3.16, 17, 18, 19, etc. or carrying of the body in diverse particulars, as namely, by riotous, lascivious, garish, disguised, and new-fangled attire, long shag hair, by platting, curling, frizling, or powdering the hair, or by wearing false hair, painting the face, laying out of the naked breasts, stretching out of the neck, tinkling with the feet, and such like. 2 The keeping company with lascivious, wanton, Gen. 39.10 Psal. 50.18. Prou. 5.8. & 7.7, 8, 9, 10. Eph. 5.5.7. and filthy persons, and the frequenting of lewd houses, houses of filthiness. 3 Immodest, unchaste, ribald and filthy speaking, Ephes. 4 20. & 5.3, 4. Coloss. 3.8. 4 The reading of unchaste and filthy books, books of love matters, of dalliance and filthiness, 1 Cor. 15.33. Act. 19.19. 5 Idle and curious looking of men upon women, or of women upon men, Gen. 6.2. & 39.7. & 34.1, 2. 6 The looking upon lascivious, 2 Sam. 11.2 job 31.1. 2 Pet. 2.14. Numb. 15.1, 2, 3. Ezech. 23.14, 15, 16. Eph. 5.3, 4. filthy, and unseemly pictures, and the beholding of love-matters, and the light behaviour of men or women, represented and set out, not only by speech, but by gesture, and by conveyances and devices in stageplayss and comedies. 7 Immodest and wanton dancing, Exod. 32.6. job 21.11, 12. Mark. 6.21, 22. mixed dancing of men and women together in number and measure artificially, especially after solemn Feasts, and at merry meetings. Things nearer to it than preparatives & provocations, & those are, 1 The wearing of apparel not fit for the sex, Deut. 22.5. job 24.15. Gen. 38.15. 2 Wanton kissing, and embracing, & unchaste touching and dalliance, Gen. 39.12. Prou. 7.13. Deut. 25.11, 12. 3 The moving, and enticing, and persuading to the very act of uncleanness and fleshly, pollution, Gen. 38.7, 10, 12. Prou. 7.14 to 21. The acts of uncleanness and fleshly pollution, which are either with ones self or with others. With ones self; and chastity is hurt or hindered in man or woman with themselves, 1 Cor. 6.9. by effeminate wantonness, and by doing as Onan did, Gen. 38.9. when men or women abuse their own bodies, and by any way or means provoke and procure themselves to do as he did. With others, with one other alone, or with many others. With one other alone, which is either by married persons, man and wife between themselues, or by such as are not married one to another. By married persons, man and wife between themselves, and that either in respect of their entrance into marriage, or in regard of their after proceeding and use of marriage. In respect of their entrance into marriage, Exo. 22.16, 17. Deut. 7.3. jer. 29.6. 1 Cor. 7.38 which is, when they company together and have secret society one with another, as man and wife; and yet are either such as entered into that state without due consent of their parents, neither having it at the time of their entrance, nor having gained it afterwards. Or they are such as ought not to have married together, being within the degrees of consanguinity or affinity forbidden in the word of God, Levit. 18, 6. to 18. & 20.20, 21. Mark. 6.18. 1 Cor. 5.1. In regard of their after proceeding and use of marriage, and that two ways: 1 When they use the marriage-bed intemperately and immoderately, not for procreation, or for yielding the due benevolence or debt one to another, or for the avoiding of fornication, but merely for the satisfaction of their unbridled pleasures, 1 Thess. 4.4, 5. Hebr. 13.4. 2 When they use the marriage-bed unseasonably, and that is done two ways: First, if they know each other carnally, whilst it is with the woman after the manner of women, Gen. 18.11. Levit. 18.19. & 20.18. Ezech. 18.6. & 22.10. Secondly, if they know each other carnally in the time of public humiliation, in the time of a solemn Fast, taken up and used in regard of some grievous calamity, either imminent or like to fall on the Church or Commonweal, or already upon it, 2 Sam. 11.11. joel 2.16. Zach. 12.12. 1 Cor. 7.5. By such as are not married one to another, and that two ways: 1 When such as are not married one to another, do commit some act of uncleanness and fleshly defilement one with another, which is unnatural, and against nature; and that is done three ways: 1 By Sodomitry, which is uncleanness and defilement of the body, committed between them that are of one and the same sex, Levit. 18.22. & 20.13. Rom. 1.26, 27. 1 Cor. 6.9. 1 Tim. 1.10. 2 By bestiality, which is uncleanness and defilement of the body, committed by man or woman with a bruit beast, Levit, 18.23. and 20.15, 16. 3 By uncleanness and defilement of the body, committed by man or woman with the Devil, as Witches do, by their own confession, Gen. 3.1. 2 When such as are not married one to another, do commit some act of uncleanness and defilement of the body one with another, which is natural, and according to the course of nature corrupted; and that is done two ways: 1 By committing the sin of Incest, which is uncleanness and defilement of the body, committed between man and woman that are near in blood, and of kindred one to another, either by consanguinity or affinity, Gen. 19.33. to 37. & 35.22. & 49.4. & 38.18. 2 Sam. 13.14. Ezech. 22.11. Mark. 6.18. 1 Cor. 5.1. 2 By uncleanness and defilement of the body, committed between man and woman that are not near in blood, nor of kindred one to another, either by consanguinity or affinity; and that is done two ways: 1 By fornication, which is uncleanness and defilement of the body, committed between man and woman, being both single and unmarried persons, Gen. 34.2. 1 Cor. 6.9.18. & 10.8. Heb. 13.4. 2 By adultery, which is uncleanness or defilement of the body, committed between man and woman, being either both of them married persons, or one of them a married person, or at least contracted, Gen. 26.10. Levit. 18.20. & 20.10. 2 Sam. 11.4. jer. 5.7.8. 1 Cor. 6.9. Heb. 13.4. Deut. 22.22. And Incest, Fornication, or Adultery is most vile, and most odious, when it is committed by violence and force, which is called Rape, Gen. 34.2. Deut. 22.25. 2 Sam. 13.14. The acts of uncleanness and fleshly pollution of the body, committed with many others, and that two ways: 1 By uncleanness and fleshly defilement, committed by man or by woman with many others at large, as when a man commits filthiness with many women, whatsoever they be; or when a woman doth prostitute her body to many men, and commits filthiness with many men, whatsoever they be, Levit. 19.29 Deut. 23.17. Ezech. 16.28, 29. Hozea 4.2. 2 By uncleanness & defilement of the body, Gen. 4.14. & 2.14. Deut. 17.17 Mat. 19.5. Leu. 18.18. Malac. 2.15 committed by man or by woman, with many others, to whom they seem to be bound by the bond of marriage; as when a man hath more than one wife at one and the same time, and hath carnal copulation with them: or when a woman hath more than one husband, at one and the same time, and hath carnal conjunction with them. The Affirmative part of the seventh Commandment. It requires in general two things: 1 Chastity both inward and outward, which is cleanness and purity both of the soul and of the body of man or woman, touching the matter of generation. And inward chastity, and cleanness, and purity of the soul of man or woman, touching the matter of generation, stands in a freedom by grace from fleshly concupiscence, Matt. 5.28. & 15.19. 1 Cor. 7.34 Coloss. 3.5. the heart being by grace free from filthy uncleanness and unchaste thoughts, and from inward filthy lusts, and from purposes and desires to any act of uncleanness and fleshly defilement. And outward chastity, and cleanness, and purity of the body of man or woman touching the matter of generation, Gen. 39.8, 9, 10, 12. 1 Cor. 7.1. 1 Thess. 4.3, 4. 1 Tim. 4.12 Revel. 14.4 stands in not putting in execution the concupiscence of the flesh in any act of uncleanness and fleshly defilement, in any kind whatsoever, either with themselves or with others, be it with one other or with many others. 2 A careful using of such things as are helps to preserve chastity, and do tend to the preservation of cleanness and purity both inward and outward, both of the soul and of the body of man or woman, touching the matter of generation, and those are seven things: 1 The fear of God especially, a fear of God in respect of his Word and Commandment, that forbids uncleanness and fleshly defilement both of soul and body, in any kind whatsoever, Gen. 20.11. & 39.9. Eccles. 7.28. 2 A true delight in the word of God, and in his holy ordinances, Psal. 119.9. Prou. 2.10.16. & 5.1, 2, 3. & 6.20. to 24. 3 Modesty or shamefastness, which is an holy abhorring of all filthiness and fleshly defilement, accompanied with a careful observing of Christian comeliness, and with a certain grief and fear, lest any thing uncomely should be committed, Ephes. 5.3.4. which is to be expressed, 1 In the speech and in the words of men and women, namely, in decent talk and chaste speeches, they using as seemly words as may be chosen, when they are to mention things that may move blushing, and using little and submiss speech, Gen. 4.1. Psal 51. in the title, Prou. 10.19. & 7.11. 2 In countenance and gesture, and the carriage of the body and outward behaviour, men and women so looking and carrying their eyes and countenances, as that they neither thereby express the filthy lusts of their own hearts, nor give just occasion to stir up the concupiscence of heart in others, and in gravity in their carriage and outward behaviour, Gen. 24.65. job 31.1. Prou. 6.25. & 7.13. jer. 3.3. Tit. 2.3.7. 3 In apparel, 1 Tim. 2.9, 10. 1 Pet. 3.3, 4 men and women are to cover their bodies with decent and comely apparel, and that decency and comeliness in apparel stands in two things: First, in covering the whole body with it, some parts excepted, as the hands and face, for necessity's sake, Gen. 3.10.21. Deut. 28.48. Ezech. 16.7, 8. Secondly, in being decent and comely for the form and fashion of it, which is, when it is according to the sex, and according to the office and calling, order and degree, that men or women have in the societies of men, public or private, and according to their ability, and framed according to the ancient custom of the place and Country where they live, and to the example of the gravest, and the most godly, and sober minded men and women of their own place, order, degree and age, Deut. 22.5. Matth. 11.8. Zephan. 1.8. 1 Cor. 11.16. Philip. 4.8. 1 Pet. 3.5. 4 Temperance or sobriety, which is a moderate and sober use of such things as belong to the body, Gal. 5.23. 1 Tim. 3.2. Tit. 1.8. & 2.12. 2 Pet. 1.6. agreeable to time, place, and persons, which is to be exercised and expressed, 1 In diet, Pro. 23.29. to 33. Eccle. 7.10. Luke 21.34 Ephe. 5.18. 1 Cor. 9.27 2 Cor. 6.6. men and women using meats and drinks, so fare forth as they may serve to refresh nature, and to make them fit for the service of God and man, and sometimes in convenient abstinence, abstaining from the necessary and ordinary food of their bodies, for a time, as need doth require, and as their strength may bear, without abolishing and destroying nature. 2 In sleep, men and women taking so much sleep as may make them better able to do all the good duties that concern them towards God and men; Pro. 20.13. 2 Cor. 6.6. & 11.22. sometimes refraining from sleep, and watching as need requires, and as they are able, so as it be not to the destruction of nature. 3 In lawful pleasures and honest delights, men and women using them only so fare forth as they be no provocations to fleshly lust, nor hindrances to them in good duties towards God or man, Rom. 13.14. 1 Cor. 7.29, 30. Gal. 5.13. 5 In diligence and painfulness in good duties: 2 Sam. 11.2, 3, 4. Ezech. 16.49. 1 Tim. 5.13 men and women are ever to be doing some good thing, either in their general callings, as they be Christians, or in their particular callings. And the best good thing wherein they are to be diligent and painful, is prayer to God, that he would purify and purge their hearts from filthy lusts, 2 Cor. 12.7, 8. 6 In the single estate, having not the gift of continency, taking the benefit of holy marriage, when other means avail not, 1 Cor. 7.2.9.36. 1 Tim. 4.3. 7 In the state of marriage, the husbands affecting of his wife, and the wife's affecting of her husband, as they ought to affect one the other, and also the doing of that one to the other that ought to be done, for the preserving of pure love, and of sound and hearty affection between them, and for the keeping of themselves faithful and constant one to the other: and they affect one the other as they ought, Ephe. 5.25.29. Col. 3.19. Tit. 2.4. Prou. 5.18, 19 Gen. 24.67 when they love one another with a fervent and pure love, expressing that in delighting in the love one of another continually, and cherishing one the other as they are able. And they do that one to the other that ought to be done, for the preserving of pure love and of sound and hearty affection between them, and for the keeping of themselves faithful and constant one to the other three ways: 1 By their quiet and comfortable dwelling together in one place, with no longer absence of either from other, than shall be either on necessary occasion, or with mutual consent, Deut. 24.5. Prou. 7.20. 1 Cor. 7.10.12.13. 1 Pet. 3.7. 2 By so carrying themselves one to the other, as that they give no just occasion, either by word, deed or gesture, to suspect one the other of lightness or unfaithfulness, but so as they may have good cause to repose trust and confidence each in the other, whether present or absent, Prou. 31.11. 3 By yielding due benevolence one to the other, in the right and lawful use of the marriage bed; using it temperately and seasonably, and with prayer to God for a blessing upon it, 1 Cor. 7.3, 4, 5. Heb. 13.4. Gen. 25.21. 1 Sam. 26.27. 1 Tim. 4.5. The Table of the eighth Commandment. The Negative part. It forbids in general every thing whatsoever, that tends to the hurt or hindrance of the wealth and outward good estate of man; and those things are either inward in the heart, or outward things. 1 Inward things in the heart, as inward long and lustings of the heart after another man's wealth, the heart giving consent unto them. Or covetous desires in the hearts of men or women of that wealth which is none of theirs, though they never seek to get it wrongfully, Iosh. 7.21. Mica. 2.2. 2 Pet. 2.14. 1 joh. 2.16. Those long, and lustings, and covetous desires are most vile, and most odious, when they are insatiable, and vex and disquiet the heart with carking cares, and are so violent and strong, as they set a man or a woman forward to get another man's wealth against conscience, sense and reason, and sometimes against the light of nature, 1 King. 21.4.19, 20. Matth. 26.14, 15, 16. Eccles. 4.8. 1 Tim. 6.9, 10. 2 Outward things, and those are either Such as tend to the hurt or hindrance of a man or a woman's own wealth and outward good estate: Or such as tend to the hurt or hindrance of a man or a woman's own wealth, and outward good estate: Or such as tend to the hurt or hindrance of the wealth and outward good estate of another, or others, one or more. Such things as tend to the hurt or hindrance of a man or a woman's own wealth and outward good estate, are either Such things as do waste and consume a man or a woman's own wealth and outward good estate, are three things especially: 1 Idleness, sloth, and negligence, Prou. 6.6. to 12. & 12.11. & 13.4. Prou. 20.4.13. & 18.9. & 24.30, 31, 32, 33, 34. 2 Thess. 3.10, 11, 12. 2 Unthriftiness and carelessness, either in ordering or spending a man or a woman's goods, joh. 6.12. Prou. 21.17. & 23.21. Luke 15.13, 14, 15, 16. 3 Rash, heedless, and unadvised suretyship, Prou. 6.1, 2, 3. & 11.15. & 17.18. & 20.16. Prou. 22.26, 27. Or such things as do defraud a man or a woman of the right and comfortable use of their wealth, as namely, a base, covetous, needy, and an evil eye or niggardly sparing, when there is just and necessary cause of spending, Eccles. 2.26. Eccles. 4.8. Eccles. 6.1, 2. Such things as tend to the hurt or hindrance of the wealth and outward good estate of another, or others, one or more. And those are such things as tend to the hurt or hindrance of the wealth and outward good estate, Either of the Church, Or Commonwealth, Or some particular person or persons, one or more. Those things which tend to the hurt or hindrance of the outward good estate of the Church, are two things: First, Rom. 2.22. Sacrilege or Church-robberie. Secondly, Simony. Sacrilege or Church-robbery is committed two ways: First, by diminishing or by withdrawing and taking to one's self in whole or in part, those things that either by the commandment of God, or by the free and voluntary gift of man, or by the law of man are appointed and set apart for religious uses, as for the maintaining of the Minister of the Word, or of Universities and Schools of good learning, Iosh. 7.21. or for the maintenance & relief of the poor, as Hospitals, Almshouses and such like, Pro. 20.25. Malac. 3.8, 9, 10. or do any way belong to the worship and service of God, as the place appointed for the public worship and service of God, the Church commonly so called, or the Communion table, Cups, Books, and such like. Secondly, jer. 23.1, 2. Ezech. 34.2, 3, 8. Phil. 2.21. judg. 9.4. Dan. 5.2, 3. Mat. 21.12, 13. By employing things appointed and set apart for religious uses, to other ends and purposes, and by abusing them, especially by such as have the benefit and use of them. Simony, or buying and selling of Church-offices or places to exercise those offices in, Acts 8.18, 19 2 King. 5.20, 21. Mat. 23.4. and consequently, buying and selling of the mysteries and Sacraments of the Church, and of spiritual things for private gain, which is properly Simony. Those things which tend to the hurt or hindrance of the Commonwealth, are three: 1 The robbing of the public treasury, 2 King. 12.18. Neh. 13.7. and direct taking away from the common stock, and from the goods that belong either to the Crown, 12.13. or to the whole Kingdom, or to some City or corporation. 2 The defrauding of such gifts as are given for public uses, and are to be employed for the common good, john 12.6. as for the maintaining of common highways and such like. 3 The doing of such things as bring damage and detriment to the Commonwealth, and do procure and cause a dearth and scarcity of such outward good things as are of necessary use in a Land and Country, in a City, Town, or Village, which is done three ways: 1 By hording up and withholding the selling of corn, Pro. 11.26. james 5.1, 2, 3. and of other necessary commodities which men or women have of their own, when they may spare them, and others have need of them, in hope to raise the price of them. 2 By getting up all a commodity into ones hand, Mica 3.3. Amos 8.4, 5, 6, 7, 8. either to carry out of the Land, or to sell it as men list themselves, even the very refuse, as by engrossing commodities, forestall markets, and such like. 3 By uncharitable enclosure, Isay 3.14. Isay 5.8. as by dispeopling houses and towns, and by enclosing common fields to men's own private benefit and gain. Those things that hurt or hinder the wealth and outward good estate of some particular person, or persons, one or more, are things done either in matter of contract between person and person, or persons one or more, or out of the matter of contract. Things that are done in the matter of contract, between person and person, or persons one or more are either in buying and selling, and exchanging; Or in borrowing and lending; Or in hiring and letting; Or in pawning, and taking things to pawn. Things that are done in buying and exchanging, are either by the buyer or by the seller, or by the buyer and the seller. The things which are done by the buyer, are three. 1 The extenuating the goodness of the things which the buyer cheapneth contrary to his own knowledge either by himself or by another. Pro. 20.14. Isay 5.20. 2 Gen. 23.9.13. The taking advantage of the sellers either simplicity or present necessity, Leu. 25.14, 15, 16. to buy his commodity, for less than it is worth. 3 The making of bad payment of the price agreed on between him and the seller. Gen. 23.16 jer. 32.8, 9, 10. Gen. 43.12 The things which are done by the seller, are five: 1 The praising, Psal. 15.2. Isai. 5.20. commending, and extolling the things he hath to sell, and is about to sell above the known goodness, and worth of them. 2 The taking advantage of the buyers either simplicity, Leu. 25.14, 15, 16. Amos 8.5. Gen. 23.15. or present necessity to sell his commodity for more than it is worth. 3 The selling and delivering of that which he knows to be bad ware, for good ware, at the price of good: which is done two ways; first, by selling and delivering that which he knows to be bad in the matter and substance of it, for good, Isai. 1. 2●. Amos 8.6. and in the stead of good, and at the price of good. Secondly, by selling and delivering that which he knows is bad and saultie in the quality of it, for good, Luke 19.8. Rom. 1.29. 1 Thess. 4.6 and in the stead of good, at the price of good. 4 The deceiving of the buyer, Deu. 19.35, 36. Deu. 25.13, 14, 15. Ezech. 45.10. Prou. 11.1. & 20.10. Mica 6.10, 11. Pro. 11.10. Leu. 25.14, 15, 16. 1 Thess. 4.6 in the number, weight, or measure of the things sold unto him, by number, weight, or measure, and yet taking the full price agreed on between them. 5 The raising of the just price of things, and the racking of the prices of the things he hath to sell, to the oppression of the poor. The things that are done by the buyer, and by the seller, Isay 55.12. Act. 19.24. are the buying and selling of things either unprofitable and hurtful, as Cards, Dice, and such like: or things that tend merely to maintain pride and vanity, as painting and complexions, and such like. Those things that are done to the hurt or hindrance of another, or others, one or more, in borrowing and lending, are either done by the borrower, or by the lender. Those things which are done by the borrower, are two: 1 By not returning or not restoring the thing borrowed to the lender, as it ought to be returned or restored, which is done three ways. 1 By not returning or not restoring the thing borrowed, 2 King. 6.5 Psal. 37.21. Prou. 3.27. Rom. 13.8. to the lender at all. 2 By not returning or not restoring the thing borrowed, 2 King. 4.1. Prou. 3.28. to the lender in due time, and at the time appointed, for the returning and restoring of it; but keeping it over and above that time, without the consent of the lender. 3 By not returning or not restoring again to the lender the thing borrowed, Exo. 22.14. which is spent in the use of it, both as much, and every way as good as was lent in the same kind; or by not returning, or not restoring the thing borrowed, which is not spent in the use of it, whether it be a living thing, as a servant, an horse, or a Cow, and such like; or a thing without life, both as much, and every way as good as it was lent. 2 The borrowing of any thing, especially money, either To ill ends and purposes, as either to maintain himself in pride, in riot, and such like: or that by the thing borrowed, the borrower may hurt or wrong another, or others, one or more, in his or their wealth and outward good estate. Or after an unlawful manner, (namely) on usury, (that is) so as the borrower covenanteth with the lender, to return to him not only the thing lent, in the full number, weight, measure, and quantity, but something over and above, only in lieu and recompense of the lending of it. Those things that are done by the lender are three: 1 The lending to such persons as the lender knows do borrow to ill ends and purposes, as to maintain themselves in pride, riot, or such like, or in any sinful course, or to hurt, wrong, vex or trouble another, or others, one or more. 2 The lending after an unlawful manner, namely, on usury (that is) so as the lender will have the borrower to covenant with him to return to him, not only the thing lent in the full number, weight, measure, and the full sum and quantity of it, but also an overplus and something over and above, only in lieu and recompense of his lending of it. 3 The requiring of the thing lent in such manner as it ought not to be required, which is done two ways: First, when the lender doth require the thing lent too greedily, as either before the time appointed for the returning of it, having no extraordinary need of it, but only out of his covetous mind, or at an unseasonable time, as on the Sabbath, or the like. Secondly, when the lender requires the thing lent with rigour, and with extreme hard dealing, using cruelty towards the borrower, though he do humble himself to him, as by casting him into prison, or the like. Things in hiring and letting, are either done by the hirer or by the letter. Things done by the hirer are two: 1 The not returning of the thing hired, as it ought to be returned, which is done when the hirer either returns not the thing that he hath hired at all, or not at the time appointed for the return of it, but wittingly and purposely keeps it over and above that time, without the consent of the letter, or not in the state that he received it, but either hurt or spoiled through his own default, without making due satisfaction for that hurt or spoil. 2 The not paying of the hire agreed on between him and the letter, for the thing hired, as it ought to be paid, whether it be a thing to be used, as house, shop, chamber, land, or the like, or a man's labour, but either withholding it, or changing it, or not paying of it in due time. Things done by the letter, are three: 1 The letting of a thing to hire at an unreasonable rate, which is done either directly, as when it is let for more than can be raised and made of the use of it in the judgement of any that knows it, and is able to judge of it; or indirectly and under a colour, as when it is let for an indifferent rate, in respect of the use of the thing itself, yet so as the letter will not stand to the hazard of it, but makes the hirer covenant with him absolutely, to make the thing hired good to him at all times without any allowance, in respect of any casualty that shall come, though the thing hired being subject to many casualties, do perish without his default. 2 The letting of a thing to hire of worse quality than is pretended; as when the letter lets it to the hirer for his use, which he knows will not serve his turn. 3 The withholding from the hirer the use of the thing he hath let to him to hire, either in whole or in part. Things that are done to the hurt or hindrance of another, or others, one or more, in pawning and in taking things to pawn, are things that are done by the pawner, or by the party who takes things to pawn. Things done by the pawner are three. 1 The pawning of such things as ought not to be laid to pawn, as one's life, his own wearing , which are for present use, and such like. 2 The pawning of things to ill ends and purposes, as for the effecting of some wicked purpose, or the like. 3 The not fetching home of his pawn at the time appointed, for the redeeming of it, by doing that which ought to be done for the redemption of it being able to redeem it, but letting it still lie in the hands of the party to whom it is pawned to his loss or hindrance. Things done by the party who takes things to pawn are three. 1 The taking of a thing to pawn that ought not to be taken, as namely, things that are of necessary and present use for the maintenance and preservation of the life of man. 2 The using of the thing pawned, and taking profit and benefit of the use of it within the compass of the time set and appointed for the redemption of it. 3 The not returning and not restoring the pawn at the time appointed for the return of it, as it ought to be returned. Things that are done out of the matter of contract, to the hurt or hindrance of another, or others, one or more, are two: First, the unjust taking away of that wealth, or any part of it, that belongs to another, or others, one or more. Secondly, the conspiring with those who unjustly take away that wealth, or any part of it, that belongs to another, or others, one or more. The unjust taking away of that wealth, or any part of it, that belongs to another, or others, one or more, is done three ways: 1 By open violence and force, which is exercised two ways: First, by laying violent and strong hands on that wealth which belongs to another, or others, one or more, or any part of it, whether by sea or by land, and taking it to one's self as a prey. Secondly, by making havoc and spoil of the wealth, which belongs to another, or others, one or more, or any part of it. merely of evil will, and of envy, or of a mere delight in doing mischief, without any profit or benefit to the spoiler. 2 By secret and privy stealth, which is practised three ways: First, by pilfering, conveying, and secret carrying away that wealth which belongs to another, or others, one or more, or any part of it. Secondly, by secret and unjust wasting and consuming, and drawing from that wealth which belongs to another, or others, one or more, or any part of it, being such as one may come unto without suspicion. Thirdly, by secret encroaching upon another man's wealth or possession, which is most vile, when it is upon the wealth or possession of the fatherless or helpless. 3 By fraud and deceit, which is used either in respect of persons or things. In respect of the persons that belong to another, or others, one or more, as by alluring, and by enticing away by word or deed, as by persuasion, or gifts, any person or persons that belong to another, or others, one or more. In respect of the things that belong to another, or others, one or more, and that is done seven ways. 1 By perverting of the Law, or corrupting judgement in cases touching lands or goods, which is most vile, when it is done under colour of equity, conscience, and Religion. 2 By using and practising unlawful Arts and courses to get that wealth, or any part of it, that belongs to another, or others, one or more, as juggling, charming, and such like. 3 By false dealing in matters of trust, touching lands or goods. 4 By concealing things strayed or found, and keeping them, and withholding them from the right owner, being known. 5 By pretending poverty and want without just cause, and by taking alms, when men or women have no need, whereby they do defraud the poor, and take that which belongs to such as are truly poor. 6 By gaming for money and gain, especially at unlawful games. 7 By using devices and subtleties of wit, to get that wealth, or any part of it, that belongs to another, or others, one or more, as lying, using another man's name, he not knowing of it; pretending skill to do another good by Physic, chirurgery, or such like, when there is no skill; or any manner of cozenage, commonly called coney-catching, cheating, or such like. The conspiring with those who unjustly take away that wealth, or any part of it, that belongs to another, or others, one or more, which is done four ways: 1 By counselling, persuading, or commanding, or by hiring, or any way plotting with another, or others, one or more, to take away that wealth, or any part of it, that belongs to another, or others, one or more, by any unjust way or means. 2 By being present with others, when they do unjustly take away that wealth which belongs to another, or others, one or more, and consenting to them by silence, and not reproving them. 3 By receiving and harbouring of those, who have unjustly taken away that wealth, or any part of it, that belongs to another, or others, one or more, and hiding and concealing of them, and pleading for them, and by receiving, and hiding, and concealing the things they have unjustly taken away. 4 By favouring & by upholding those who unjustly take away that wealth, or any part of it, that belongs to another, or others, one or more, Isay 1.23. Rom. 1.31. either by impunity (having power to punish) or by feeding and clothing of lusty and stout rogues and beggars. The Affirmative part of the eighth Commandment. It requires in general every thing whatsoever that tends to the help or furtherance of the wealth and outward good estate of man, and those things are either inward in the heart, or outward things. Things inward in the heart, are two: First, a staidness in the mind, and a settled purpose in the heart of man or woman, to seek riches and outward good things, only so far as they may in the use of lawful means, and may look for the blessing of God on their endeavours, and so far as the Lord shall be pleased to offer them matter, and to give them just occasion so to do, and no further. Secondly, a contentedness of mind, with that part and portion of wealth, and of outward good things, whether it be little or much, which God hath allotted: the ground of which contentedness of mind, is a resting by faith on the promise of God, and a depending on his providence without distrustful care. Outward good things, are either such things as tend to the help or furtherance of a man or woman's own wealth, and outward good estate; Or such things as tend to the help or furtherance of the wealth and outward good estate of another, or others, one or more. Such things as tend to the help or furtherance of a man or woman's own wealth and outward good estate, are either concerning the getting of wealth, the keeping of wealth, or the using of wealth. Things that concern the getting of wealth, are two: First, an honest and lawful particular calling, wherein every one being of years, is to walk and to be employed. Secondly, Diligence, and painfulness, and faithful labour in that honest particular calling, wherein a man or a woman is set. Things that concern the keeping of wealth, are two: First, frugality or thriftiness, and a care to save that wealth which God hath given. Secondly, peaceableness, and a care to keep and hold that wealth which God hath given, with peace, avoiding law and contention, as much as is possible. Things that concern the using of wealth, are two: First, a wise, convenient, and seasonable dispensing of the wealth which God hath given to any, to the honest maintenance of themselves and their families, if they have any. Secondly, a moderation in spending that wealth which God hath given to any person, man or woman, ordering and limiting their expenses to the proportion of their means. Such things as tend to the help or furtherance of the wealth and outward good estate of another, or others, one or more, are four. 1 Just dealing with another, or others, one or more, in respect of wealth and outward good things. 2 Yielding help to another, or others, in outward good things, standing in need of help that way. 3 Procuring the wealth of another, or others, one or more. 4 In restoring things unjustly gotten or taken away from another, or others, one or more. Just dealing with another, or others, one or more, in respect of wealth and outward good things, standeth in four things: First, in a willing yielding of that which is due, to every one bearing office in the Church, or in the Commonwealth, as Tribute, Custom, Tithes, Tenths, & such like. Secondly, in using truth, simplicity, and plainness both in word and deed, in bargaining, in buying and selling, in hiring and letting. Thirdly, in keeping of all just and lawful covenants in matter of contract between person and person, or persons, one or more, as in buying, in selling, in borrowing, in lending, in hiring, in letting, in pawning, and in taking things to pawn. Fourthly, in a ready yielding of that which is due, to any person or persons, one or more, by way of requital. In yielding help to another, or others, one or more, in outward things, standing in need of help that way, standeth in two things: 1 In a ready and willing giving. 2 In free lending. In a ready and willing giving to another, or others, one or more, and communicating to their necessities in outward things, both to such as are absolutely poor, whether in common want, or extreme want, and also to those, who for the present, by reason of some sudden accident, do want and stand in need of relief, though otherwise of good means: and this communicating to the necessities of others in outward things, must be with respect, 1 To the state and condition of the parties that stand in need of relief; relieving those who are in great need, before those whose wants are but common and ordinary; and those that are in extreme necessity, though enemies, before friends and acquaintance, not in like want; and amongst such as are in extreme necessity, those who are the first cast upon us by the providence of God. 2 To the persons that are to be relieved, the want and necessity of the persons being alike: first, relieving those, to whom we are bound by the bond of blood, kindred, or alliance, and then others; and amongst others, first, those that are nearer to us in habitation, and then those that are further off; and amongst those that are either nearer or further off, such especially as are of the household of faith; and relief must be given liberally according to our ability, and to the necessities of the receivers, as near as we can. In free lending to another, or others, one or more, as occasion is offered; and if the party to whom something is lent, be decayed in his or her outward estate, by the immediate hand of God, or be brought to extreme poverty in free forgiving the debt. The procuring the wealth of another, or others, one or more, standeth in three things: First, in a wise and discreet undertaking and becoming surety for another, or others, one or more. Secondly, in dealing faithfully with the goods of another, or others, one or more, being trusted with them. Thirdly, in averting and turning away harms from the goods of another, or others, one or more, as occasion is offered. The restoring of things unjustly gotten or taken away from another, or others, one or more, standeth In making recompense and satisfaction for things unjustly gotten, or taken away from another, or others, one or more, which is done by returning to them either the same things every way as good as they were when they first had them, with an overplus answerable to the damage they have sustained by the want of them; or else things of the same kind, every way as good as they were, both for the quantity, and for the worth and value of them, with so much over and above, as they have sustained loss or hindrance by the want of them, for the time they have wanted them. The end of the eighth Commandment. The 9 Commandment. The Negative part. It forbids in general whatsoever is contrary to the truth, and tends to the hurt or hindrance of the good name of man or woman; and those things are, Either such things as are contrary to the truth, and tend to the hurt or hindrance of a man or woman's own good name: Or such things as are contrary to the truth, and tend to the hurt or hindrance of the good name of another, or others, one or more. Such things as are contrary to the truth, and tend to the hurt or hindrance of a man or a woman's own good name, are either things inward in the heart, or expressed and uttered by the tongue. Things inward in the heart, are two things especially. First, self-conceitedness, and an overweening of their own excellency, when a man or a woman do think themselves either to be that which they are not, or are too highly conceited of the good things they have. Secondly, too base and too mean a conceit, and an underweening of the good things that be in themselves; when a man or a woman do think that either they have not that grace, and those good things, or not that measure of grace, and of good things that indeed they have. Things expressed and uttered by the tongue, are three things especially: 1 Vainglorious boasting and bragging, which is most vile and odious, when it is a boasting and bragging of wickedness and sin. 2 The lessening and extenuating of their faults. 3 The unjust accusing of themselves, as by speech, either denying, or extenuating and lessening the graces and gifts God hath bestowed on them. Such things as are contrary to the truth, and tend to the hurt or hindrance of the good name of another, or others, one or more, are, Either things inward in the heart, or expressed and uttered by the tongue. Things inward in the heart, are four things especially. 1 Light and wrongful suspicion, and evil surmising and causeless misdeeming of another, or others, one or more, which comes either from their weakness of judgement, or from their own guiltiness of sin, or from some evil affection of envy, hatred, or the like. 2 Rash, uncharitable, and unjust judging and condemning of another, or others, one or more, which is done two ways: Either in respect of their persons, as when they think otherwise of their persons, than they ought to do, in regard of some slips, infirmities, evil reports; or in regard of some crosses, or some strange accident that befalls them: Or in regard of their words or deeds, as when they think and judge otherwise of their words and deeds, than they ought to do, as when they think and judge ill of their good speeches or actions, or do take their speeches or actions that are indifferent in the worst part, or do think and judge the things that are spoken or done amiss by them, worse than they are. 3 Inward contemning and thinking basely of another, or others, one or more, and disdaining of them for worldly respects. 4 Admiring of others, and magnifying of them in the inward conceit of the heart above their worth, which is most vile and odious, when it is for their errors and sins. Things expressed and uttered by the tongue, are either things expressed and uttered to another, or others, one or more, or things expressed and uttered of another, or others, one or more. Things expressed and uttered by the tongue to another, or others, one or more, are either things uttered vainly or falsely. Things uttered vainly, are either things uttered without reason, and out of season, when a man or a woman are pratlers, and too full of words, and do keep nothing secret, but tell whatsoever they know, and do needlessely publish the secrets and infirmities of others, to their discredit. The things uttered falsely, are two especially: 1 Lying, when a man or a woman do willingly and wittingly speak that which they know is false, with a mind and purpose to deceive, which is most odious, when it is either to cloak and smooth over a sin already committed, or to make way for sin and the doing of some evil, or when it is to entrap another, or others, one or more, and to draw them into some error or sin, or into some danger. 2 Such speech as setteth either praise or dispraise where it should not, and a man or a woman do praise others to their faces unjustly, by flattering of them, as when they do to their faces praise, commend, and extol either their persons, or their gifts, or their actions, above that which they know or think, either to get favour with them, or some way or other for their own advantage, which is most odious, when it is with hatred and malice in the heart, and that flattering is most hurtful and dangerous, which is used in things that concern the state of the soul. Isai. 5.20. job 16.20. job 27.5, 6. And they do dispraise others to their faces unjustly, when in their speech uttered to others, they do contrary to their knowledge, and out of envy, dispraise their persons, or good gifts, or good actions, with a purpose either to disgrace or to discourage them. Things expressed and uttered of another, or others, one or more, are either on the part of the speaker, or on the part of the hearer. Things expressed and uttered on the part of the speaker, which are speeches uttered of others, either in private or in public: In private, and those are either, In the presence of the party or parties, one or more, of whom they are spoken, and those are speeches falsely charging some ill on another, or others, one or more, to their faces, either contrary to knowledge, or on some light suspicion. Or behind their backs, and out of their presence, and those are tale-bearing, backbiting and slandering speeches, and malicious defamations; and men do carry tales, backbite and slander, and maliciously defame others, two ways: 1 By whispering ill of them, by rounding in the ear, or ears of such as will hear them. 2 By speaking ill of them more openly. And the whispering or speaking ill more openly of others behind their backs, is most vile and odious; when the report of ill that is either whispered, or spoken more openly, is false, or when it is coloured over with fair pretences. In public, and those are either, In the absence of the party, or parties, one or more, of whom they are spoken, which are speeches either falsely charging some ill on others behind their backs, and that either against knowledge, or on some light suspicion, or truly charging some ill on them behind their backs out of malice, or by some by-respect, by way of public information, without any calling thereunto. Or in the presence of the party, or parties, one or more, of whom they are spoken; and those are speeches uttered in open place of justice and judgement, falsely charging some ill on others in their presence: Either by The judge or judges, one or more, in giving false sentence and unjust judgement against others, being before them to be examined and tried, touching some matter of crime. Or by Advocates, Pleaders and Patrons of causes; as speeches uttered by them in their false and unjust pleading against others, being in some open court to be examined and tried touching some matter of crime. Or by jurors, as speeches uttered by them, in giving up a false and unjust verdict against others, being in some open court to be examined touching some matter of crime. Or by accusers, as speeches uttered by them, whereby they do unjustly and wrongfully accuse others, being in some open court to be examined and tried touching some matter of crime. Or by witnesses, as speeches uttered by them, whereby they do unjustly testify against others, being in some open court to be examined and tried touching some matter of crime, which is done three ways: 1 By affirming something as witnesses against others, which they know is directly and maliciously false. 2 By denying or concealing of something known to themselves to be true, and which they ought to speak. 3 By affirming something against others, as witnesses, craftily and deceitfully. Things uttered and expressed of another, or others, one or more, on the part of the hearer, which are speeches heard and willingly received, and entertained by the hearer, or hearers, one or more, being contrary to the truth, and tend to the hurt or hindrance of the good name of others, of whom they are spoken, and this is done two ways. 1 By believing and easily giving credit to flying tales and ill reports that are made of others, not knowing the thing, or things reported to be true, and thereupon judging amiss of them, or hating them, or contemning them. 2 By hearing of ill reports that are made of others, not knowing the thing or things reported to be true, yet suspecting them to be false, with patience and silence, and showing no dislike to them at all, either by countenance, or speech, or turning away the body, or such like. And both these are most odious, when the report of ill is against such as are truly religious, and they are most pernicious, when the report of ill is believed, or heard, or received with patience, by Magistrates, and by such as be in authority. The Affirmative part of the ninth Commandment. It requireth in general whatsoever is agreeable to the truth, and tends to the help or furtherance of the good name of man or woman, and those things are, Either such things as are agreeable to the truth, and tend to the help or furtherance of a man or a woman's own good name: Or such things as are agreeable to the truth, and tend to the help or furtherance of the good name of another, or others, one or more. Those things that are agreeable to the truth, and tend to the help or furtherance of a man or a woman's own good name, are Either things inward in the heart: Or things expressed and uttered by the tongue. Things inward in the heart, are two things especially. 1 A right judgement and estimation of themselves, and of their own gifts, neither overweening, nor underweening of them. 2 A love of their own good name, and a care of their credit, expressing that by all good endeavour to get a good name, and being gotten, to keep it; and if at any time it be through sin impaired or lost, to recover it. And a man or a woman must endeavour to get a good name, and having gotten it, to keep it, by living religiously, embracing the truth of religion in love to it, and practising in an holy life sincerely, and without dissimulation, keeping a narrow watch against every sin, and with an honest and upright heart, seeking God's glory in every thing. And a man or woman is to recover a good name, it being impaired or lost through sin, by true repentance and unfeigned conversion and turning to God, & by breaking off that sin, and by testifying the same before men by amendment of life. Things expressed and uttered by the tongue are three things especially. 1 A speaking sparingly, and avoiding vain babbling in ordinary communication. 2 A wise and discreet speaking when they have occasion to mention either their virtues and good things, or their faults & evil things to men. And their wise and discreet speaking having occasion to mention their virtues and good things to men, standeth in speaking of them with modesty, so as their speech incline rather to the defect than to the excess, and so as they rather extenuate them than boast of them. And their wise and discreet speaking, having occasion to mention their faults and evil things to men, standeth in speaking of their known faults and corruptions to men, the uttermost they can against themselves, yet so as they give no suspicion of pride or hypocrisy, and so as they do not disgrace themselves too much, as they make themselves able to do less good than otherwise they might, in speaking of their secret faults and corruptions to men only, when it is fit and meet for them so to do, and that is only in two cases. 1 In the case of secret offence and wrong done to others. 2 In case of trouble of mind and conscience, so as it be to such as are able and willing to comfort and counsel them, and also faithful. 3 A speaking in defence of their own good name when need requireth, so as they do it modestly and willingly. Such things as are agreeable to the truth, and tend to the help and furtherance of another or others, one or more, are either things inward in the heart, or things expressed and uttered by the tongue. Things inward in the heart are three especially. 1 A charitable opinion and estimation of others, and a thinking the best of things said or done by them, and a taking of them in good part, so fare as truth and reason will give leave. 2 A true love, and an hearty wel-wishing to the good name of another or others, one or more, which may be known by two things. 1 By rejoicing for their credit and good estimation, they knowing them on good grounds, to be in good credit, and in good estimation. 2 By grieving when they know they deserve discredit and disgrace, and do hear a true report of some ill spoken or done by them, whereby they are justly blemished, and their reputation justly diminished. 3 A staidness of judgement, touching ill reports that are made of others, not knowing the thing or things reported to be true. Things expressed and uttered by the tongue, are either things expressed and uttered to another or others, one or more; Or of another or others one or more. Things expressed and uttered to another or others, one or more, are two things especially: 1 A speaking of the truth from the heart simply and plainly, and as it ought to be spoke, with good affection, and with a loving heart, with an intent and desire to do good in the speaking of it, and seasonably, a man or a woman having a calling to speak it. 2 A wise and discreet speaking to others for their good, as just occasion is offered, which stands in two things: 1 In giving them whatsoever advice and counsel in matters of doubt, and in directing them in the way of God, and exhorting and stirring them up to walk therein in love and wisdom. 2 In giving them sound and seasonable admonition, and just reproof for their known faults and offences in love and wisdom. Things expressed and uttered of another or others, one or more, are: Either on the part of the speaker, Or on the part of the hearer. Things expressed and uttered of another or others, one or more, on the part of the speaker, are: Either in private. Or in public. Things expressed or uttered of another or others in private, are two things especially: 1 A free acknowledging of the good gifts of God in others, and of the good things said or done by them, and a speaking of them to their praise and commendation, so as it be in fit time and place, as rather in their absence than in their presence, and in a right manner, and with moderation, giving them only due praise and commendation, and so as they do not thereby approve of the least of their sins. 2 A speaking in defence of the good name of others, when they are in our hearing, and to our knowledge traduced and slandered, and ill reported of unjustly, especially behind their backs. Things expressed and uttered of another or others, one or more, in public, are: Either by such as sit as judges in some open place: Or by such as are Advocates, or jurors. By such as sit as judges in some open place of justice and judgement, and those are two things especially. 1 The absolving and acquitting of such as come before them, and after due examination and trial, touching some matter of crime laid against them, are found guiltless, and the pronouncing of them innocent, and free from the crimes falsely objected against them. 2 A due encouragement of such as are before them and on some just occasion are made known to them to be honest and good, and to deserve well, and a giving of them due praise and commendation for their well doing. Or by such as are lawfully called to speak in some open place of justice and judgement, as Advocates, or as jurors, or as Witnesses, which are speeches uttered by them in defence of the good name of others, and for the clearing of their innocence when they are in their hearing, and to their knowledge openly wronged and falsely accused of some crime. Things that are uttered and expressed by another, or others, on the part of the hearer, are two especially: First, a ready receiving of the good report that is made of another or others, one or more, so fare as truth and reason will give leave. Secondly, a showing dislike of whisperers and tale-bearers, either by countenance, or by speech, or by gesture, and such like; especially by Magistrates and such as be in any place of authority and superiority. The end of the ninth Commandment. The 10. Commandment. The Negative part. It forbids in general two things: 1 The proneness and inclination of our corrupt nature to evil, whereby a man or a woman is naturally prone to think, will, or affect any thing that is forbidden in the Law of God, and contrary to the true love of God or man: and this proneness and inclination to evil, is in every man and woman descended from Adam by natural generation. 2 The effects and fruits of the proneness and inclination of our corrupt nature to evil, which are inward in the soul, and those effects are two especially: 1 Evil and inordinate concupiscence, every motion, even the first motion, coming from the rebellion of nature, whereby we are stirred up to evil, and do with delight think any thing contrary to the true love of God or man, though we never give consent of will to commit that evil. 2 A suffering ourselves to be infected with those motions, that Satan or evil men do put into our minds, contrary to the true love of God or man, by yielding to them, and delighting in them, and having our hearts tickled with delight in them. The Affirmative part of the tenth Commandment. It requires two things in general: 1 Original purity in all the powers and faculties of the soul, and an holy disposition and inclination of the soul, whereby a man or woman is at all times disposed to think, will, and affect that which the law of God requires, and is agreeable to the true and perfect love of God and men. 2 The inward effects and fruits of original purity in the soul, and of an holy disposition and inclination of the soul of man, and those effects are two: 1 Good and holy motions of the mind and will, whereby we are stirred up to good things, and do with delight think and will that which is agreeable to the true love God and man. 2 A suppressing of evil thoughts, and motions to evil, whether coming from the flesh within, or from Satan and evil men without, and a keeping them from taking any place in our minds, by the least assent to them, or the least delight in them. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. FINIS.