the parliaments x. commandements. this text is an enriched version of the tcp digital transcription a91463 of text r210764 in the english short title catalog (thomason 669.f.11[121]). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 4 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a91463 wing p525 thomason 669.f.11[121] estc r210764 99869521 99869521 162772 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a91463) transcribed from: (early english books online ; image set 162772) images scanned from microfilm: (thomason tracts ; 246:669f11[121]) the parliaments x. commandements. elsynge, henry, 1598-1654, attributed name. 1 sheet ([1] p.) s.n., [london : 1648] signed at end: h el., i.e. henry elsynge?. a satire on pariament in the form of parodies of the ten commandments, the lord's prayer, and the apostles' creed. imprint from wing. annotation on thomason copy: "jan: 25. 1647". reproduction of the original in the british library. eng england and wales. -parliament -humor -early works to 1800. lord's prayer -parodies, imitations, etc. -early works to 1800. ten commandments -parodies, imitations, etc. -early works to 1800. apostles' creed -parodies, imitations, etc. -early works to 1800. political satire, english -early works to 1800. great britain -history -civil war, 1642-1649 -early works to 1800. a91463 r210764 (thomason 669.f.11[121]). civilwar no the parliaments x. commandements. [elsynge, henry] 1648 679 4 0 0 0 0 0 59 d the rate of 59 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2007-07 tcp assigned for keying and markup 2007-07 aptara keyed and coded from proquest page images 2007-08 mona logarbo sampled and proofread 2007-08 mona logarbo text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion the parliaments x. commandements . i. thou shalt have no other gods but us ther lords and commons ass-embled at westminster . ii. thou shalt not make any adresses to the king , nor yeeld obedience to any of his commands ; neither shalt thou weare any image either of him or his posterity ; thou shalt not bow down unto him , nor worship him , for wee are jealou● gods , and will visite such sinnes unto the third and fourth generation of them that hate us , and will not observe our votes , orders and ordinances . iii. thou shalt not take the names of us , your gods in vaine , for we cannot hold you guiltless that take our names in vaine . iiii. remember that thou keep holy the fast-day , for that is our sabbath ; in it thou shalt doe no manner of work , for we have blessed that day , and hallowed it . v. thou shalt neither yeeld honor nor obedience to the king ( thy countrie ; father ) or thy naturall father or mother , so wee will make thy dayes long , in the lands which we shall take from the ungodly and wicked ones , to bestow upon thee . vi . thou shalt remove the wicked one from his throne , and his posterity from off the face of the earth . vii . thou shalt edify the sisters , and abundantly increase and multiply the saints . viii . thou shalt get all thou canst ; part from nothing : doe no right , take no rong , neither pay any debts . ix . thou shalt be a witness for us , against whomsoever we judge to be wicked , that ●o we may cut them off , that the saints may enjoy abundance of all things . x. thou shalt enjoy thy neighbours house , his wife , his servant , his maid , his oxe , or his asse , or any thing that belongs unto him ; provided he be first voted ( by us ) to be a wicked or ungodly person . all these commandements wee require you , and every of you with all diligence to observe ; and we your lords and gods will incline your hearts to keep the same . the parliaments pater noster . our fathers , which think your houses of parliament to be heaven ; you would be honoured as gods , because charles his kingdome is come unto you ; your wills must be done on earth , as unto the god of heaven ; you have gotten the day , and dispose of our daily bread ; you will not forgive any , neither must you look to be forgiven ; you lead us into rebellion and all other mischiefs , but cannot deliver us from evil . yours is the kingdom , the power and glory , parliament everlasting . amen . the articles of their faith . i beleeve in cromwell , the father of all schisme , sedition , heresy and rebellion , and in his onely son ireton , our saviour , begotten by the spirit in a hole , borne of a winching mare , suffered under a house of office at brainford , he deserves to be drawn , hang'd and quartered , and to remain unburied ; for he descended into hull , the third day he rose up in rebellion against his king , and now sitteth on the right hand of the gods at westminster ; he beleeves there is no holy ghost , nor catholique church , nor forgiveness of sins , but the communion of the sisters , the resurrection of his members , and parliament everlasting . amen . ordered , that these new commandements , pater noster , and creed be read in all parish churches , and congregations , throughout england and wales . he●… ▪ a brief explication of the ten commandments; intended for a help to the understandings and memories of children. / by john chishull. chishull, john. 1665 approx. 5 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-10 (eebo-tcp phase 1). b02143 wing c3902 interim tract supplement guide c.20.f.4[79] 99884960 ocm99884960 182749 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. b02143) transcribed from: (early english books online ; image set 182749) images scanned from microfilm: (early english books; tract supplement ; a4:2[79]) a brief explication of the ten commandments; intended for a help to the understandings and memories of children. / by john chishull. chishull, john. 1 sheet ([1] p.). printed for the authour, london, : 166[5?] verse: "the lord that once took israel by the hand ..." imperfect: lacks final digit in imprint date. reproduction of original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng ten commandments -commentaries -poetry -early works to 1800. 2008-07 tcp assigned for keying and markup 2008-07 spi global keyed and coded from proquest page images 2008-09 mona logarbo sampled and proofread 2008-09 mona logarbo text and markup reviewed and edited 2009-02 pfs batch review (qc) and xml conversion a brief explication of the ten commandments ; intended for a help to the understandings and memories of children . by john chishvll . the preface . the lord that once took israel by the hand to bring him out from aegypts bondage , and to set him free from the oppressing crew , who vext their souls with burdens old & new , spake all these words which here explained are : mark well , and hear them with a hearing ear . the first command . the first command informs us rightly where worship must fix , whom we should love and fear ; be sure you have a god , and have but one , he that hath more is like him that hath none . love , fear , esteem , honour , desire , adore , praise , trust , believe , chuse him , to chuse no more . the second . the second sacred law directs us now to worship god , forbids to make or bow before an idol ; this excludes as vaine in worship all the froth of humane braine , injoynes us to observe with reverend awe , the sacred ordinances of his law. the third . the third command forbids irreverend use of gods most holy name , which we abuse if slightly or prophanely we shall dare to name it , but much more uncall'd to sweare : because this sin is common , is it small ? no ; such transgressours shall not scape at all . the fourth . the fourth command requires a seventh dayes rest , holy to god , comforts both man and beast ; lay by thine own works , words , and thoughts , to raise heaven-ward thy heart , by faith , hope , love and praise . this law requires thy care for thee and thine , that needfull things with good you onely joyne . the fifth . the fifth command requires a reverend awe of those whom providence or nature's law hath plac't above us , whether they be known to be our countries parents or our own : kings , rulers , parents , pastours , masters are all to be honour'd with a pious care . the sixth command . thou shalt not kill ; thus speaks the sixt command . murther 's a crying sin , pollutes a land. to th' neighbour's person , name , or goods , a willing wrong done by deed , word , thought , 's a kind of killing . miscall , revile him not ; the scriptures tell that causeless anger leads the way to hell . the seventh . take heed , fly from adult'ry , sayes command the seav'nth in order , giv'n by moses hand : beware of loose behaviour , wanton dress , words , gestures which entice to wantonness : 'bove all , observe thine heart least it should steal out by thine eye , a secret way to hell. the eighth . thou shalt not steal : this law secures thy store from fraud , and rapine , and the idle poor ; injoynes thee strictly to do all you can to further the estate of every man. just weights and ballance keep , the goods restore unjustly gotten , though it make thee poor . the ninth . when thou art call'd 'twixt man and man by oath or word to witness , speak the truth for both . raise not , nor spread a slander , to defame thy neighbour , and unjustly wound his name : the flying tale suppress ; see thou defend his credit as thine own unto the end . the tenth . the tenth commandment bids us be content with what gods providence to us hath lent : this is thy neighbours hedge , let him alone ; look not to lust , and say would 't were mine own . the goodness of this god and law admire , who would that none should wrong thee in desire . the conclusion . treasure up all these in thy youthfull heart , and let them not in age from thee depart ; but pray that he that did at first indite 'em , would once for thee in fleshly tables write 'em : so shalt thou find them to thy joyes increase , wayes of great pleasantness , and paths of peace . london , printed for the authour ▪ 166● the cities x commandements, commanded to be read in all churches, by mr l. warner and the common councell. this text is an enriched version of the tcp digital transcription a79808 of text r210812 in the english short title catalog (thomason 669.f.11[133]). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 6 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a79808 wing c4334 thomason 669.f.11[133] estc r210812 99869569 99869569 162786 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a79808) transcribed from: (early english books online ; image set 162786) images scanned from microfilm: (thomason tracts ; 246:669f11[133]) the cities x commandements, commanded to be read in all churches, by mr l. warner and the common councell. warner, john, sir, d. 1648 attributed name. city of london (england). court of common council attributed name. 1 sheet ([1] p.) s.n., [london : 1648] imprint from wing. a satire; not in fact by sir john warner or the court of common council. annotation on thomason copy: "feb. 27 1647". reproduction of the original in the british library. the cities x commandments -the city lords prayer -the cities creed. eng ten commandments -parodies, imitations, etc. -early works to 1800. lord's prayer -parodies, imitations, etc. -early works to 1800. apostles' creed -parodies, imitations, etc. -early works to 1800. great britain -history -civil war, 1642-1649 -humor -early works to 1800. london (england) -history -17th century -humor -early works to 1800. a79808 r210812 (thomason 669.f.11[133]). civilwar no the cities x commandements, commanded to be read in all churches, by my l. warner and the common councell. [warner, john, sir] 1648 999 0 0 0 0 0 0 0 a this text has no known defects that were recorded as gap elements at the time of transcription. 2007-10 tcp assigned for keying and markup 2007-10 apex covantage keyed and coded from proquest page images 2007-11 mona logarbo sampled and proofread 2007-11 mona logarbo text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion the cities x commandements , commanded to be read in all churches , by my l. warner and the common councell . estote proditores . sine rex sine lex . i. thou shalt not worship any god save oliver , harry martin , and mr. warner , a trinitie in unitie , and unitie in trinitie . ii. thou shalt not make any resistance against them , or either of them , or yeeld obedience to any power , not derived from them ; neither shalt thou grave any image except of mr. warner , mounted on his palfray , with a branch of holly on his head , and a tod of yvie at his tayle ; thou shalt not when thou beholdest thy king , either bow downe to him , or worship him ; for wee of the city are zealous animals , and will cause our masters at westminster , to visit such unto the third and fourth generation , of them that hate us for our base cowardice , and will not obey our masters ordinances . iii. thou shalt not take the name of my lord mayjor in vaine , by calling him pigwidgin sectarie , or coxscomb , for wee of the common counsell will not hold him guiltlesse , that taketh his name in vaine . iiii. remember , that thou keep holy all our thanksgiving dayes , on which we feast the greedie cormorants of westminister , especially let that day , be celebrated , on which k. tom , had a dinner given him by us , to the expence of 500. l. on that day thou shalt doe no manner of work , thou nor thy sonne , nor thy daughter , for we have entred that day into the kalendar , and command it to bee kept holy . v. thou shalt honour no father , save the penniefathers at westminister , nor no mother save the new church , which we the sectaries of the common counsell have set up , so will we intreat our masters for thee , that thy dayes may be long in these sequestred lands which they legally and justly have ceazed on . vi . thou shalt aide and assist us of the common counsell , to imprison and murther all , that will not yeild obedience , to the decrees of our masters , at westminster . vii . thou shalt follow the example of thy lord major , and us of the common counsell , and not refraine to commit adulterie , with any well shapt woman . viii . thou shalt steale , or purloine anything , from those that are not saints of our new moddell , but that under a pretence of justice , provided thou bee invested with the power of a parliament man , a common counsell man , or committee man . ix . thou shalt beare false witnesse against thy neighbour , upon all occasions , that wee of the common counsell , call him before us , provided he be rich and worthy the screwing , thou shalt follow our example , to squeeze all men , imprison some men , and spare no man . x. thou shalt and art hereby authorized , if any warrant come to thee from us , bearing date from westminster , to take from thy neighbour , his wife his house , his oxe , or his asse , or anything that belongs unto him , all which our masters , are first to view and wee to share the reversion . all these our commandements wee require all the inhabitants of great brittaine strictly to observe , and put in practise , and we of the common counsell , will not be wanting , at all times to put you in minde of keeping the same . the city lords prayer . ovr fathers which are at westminster hallowed be your names , for that you have brought us into perfect bondage , and fgyptian slaverie , your kingdome come , which can never bee , so long as king charles is possessed with life , or any of the royall progeny , your wills are done on earth , though you breake his will that is in heaven , give us this day our daily bread ; for you have brought us to that passe , that without you , we can have nothing , and forgive us our trespasses , though we cannot forgive you , that have trespassed against us , and lead as not any more into such temptations , as for these seaven years past you have done ; now at length become honest and deliver us from those evills , that now hang over our heads , for yours is the kingdome , and the power , though you merit no glory , but we hope it will not last for ever and ever , amen . the cities creed . i believe in warner , the father of all fopperie , maker of trouble , and tumults , and in col. barkstead , his sonne by adoption , who was conceived of a dairie maid in long sutton , borne at winchester , brought up at salsbury , suffered under the heavie crosse of doing pennace , he descended into olivers favour , and rose the third day into fairfax favour , and now sitteth at the right hand of the sophies at westminster , from wgence each day , he comes to hunt out the royall partie , to judgement ; i beleive he will come to an jill end ; as also all the communion of our new saints , for that it is impossible for them , to gaine the forgivenesse of their sinnes , at the resurection of the dead , or to injoy life everlasting , amen . finis . the whole duty of man, containing a practical table of the ten commandments wherein the sins forbidden, and the duties commanded, or implied are clearly discovered / by famous mr. will. perkins. perkins, william, 1558-1602. 1674 approx. 14 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-03 (eebo-tcp phase 1). a54391 wing p1573 estc r222949 11877121 ocm 11877121 50274 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a54391) transcribed from: (early english books online ; image set 50274) images scanned from microfilm: (early english books, 1641-1700 ; 504:20) the whole duty of man, containing a practical table of the ten commandments wherein the sins forbidden, and the duties commanded, or implied are clearly discovered / by famous mr. will. perkins. perkins, william, 1558-1602. 1 sheet (2 columns) printed for william miller..., london : 1674. caption title. broadside. reproduction of original in huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng ten commandments. broadsides -england -london -17th century 2004-07 tcp assigned for keying and markup 2004-07 apex covantage keyed and coded from proquest page images 2004-11 jonathan blaney sampled and proofread 2004-11 jonathan blaney text and markup reviewed and edited 2005-01 pfs batch review (qc) and xml conversion the whole duty of man , containing a practical table of the ten commandments : wherein the sins forbidden , and the duties commanded , or implied are clearly discovered , by famous mr. will. perkins . i. the first commandment . thou shalt have no other gods before me . in which commandment note these two affirmatives . 1. that we must acknowledge god. 2. we must acknowledge no other god but him . and the love required from this god is , to hear his word willingly , to speak and think of him frequently , and to do his will chearfully , to yield up body and soul for his cause , to delight in his presence , and to bewail his absence , to love and hate what he doth , and to draw others to that love , to rest upon his revealed counsels , and to call upon his name with affiance . the negative part of this commandment , is , to acknowledge none other than the true god , where note these things forbidden ; ignorance of this god and of his will ; atheism , denying god , or his attributes , of justice , wisdom , providence , presence , &c. setting our hearts upon any other thing , distrust in god exprest by impatient suffering , despair of his truth , exprest by creature-confidence , riches , pleasures , physicians . self-love hates god , declines his wayes , flies from him ; the want of god's fear hardens the heart , is carnally secure , and will neither acknowledge god's judgments , nor his own sin . ii. the second commandment . thou shalt not make unto thee any graven image , or any likeness of any thing that is in heaven above , or that is in the earth beneath , or that is in the water under the earth ; thou shalt not bow down thy self to them ; for i the lord thy god am a jealous god , visiting the iniquity of the fathers upon the children , unto the third and fourth generation of them that hate me ; and shewing mercy unto thousands of them that love me , and keep my commandments . the affirmative part of this commandment , is , to worship god in spirit and truth , wherein the ordinary means of god's worship is commanded , as calling upon his name , by humble supplication , hearty thanksgiving , by reading , hearing , talking and continual meditating on god's word , use of the sacraments , all this to be done holily , as god's word commands . the negative part of this commandment , is , neither to worship any false gods , nor the true god with false worship , and here is forbidden any image , similitude , likeness , or figure whatsoever ; for all idols are lies , and all the badges and monuments thereof , or to worship the beast and receive his mark ; all hypocrisie is to be also avoided , to make a glorious shew of serving god , or to pry into others weakness and not mind our selves , or to be more zealous for tradition than truth . iii. the third commandment . thou shalt not take the name of the lord thy god in vain ; for the lord will not hold him guiltless that taketh his name in vain . the affirmative part of this commandment , is , to be zealous of god's glory above all things , to use god's titles only in serious affairs with all reverence , to celebrate god's praise which shines in his creatures . to confirm the truth by an oath , with the invocation of god alone , as a witness of truth and revenger of a lie. the form of this oath must be truly , justly , in judgment , whether publick or private . we are also commanded to sanctifie god's creatures , as meats , drinks , works , callings , marriage , &c. by the reverent use of his holy name , for a blessing on , or return of thanks for blessings received , the creatures being sanctified by the word and prayer . the negative part of this commandment , is , perjury , either lying unto god , or vocation of god's name to confirm a lye , or to swear in common talk , or to swear 〈◊〉 strange gods , blasphemy of and against god , all cursing , all use of god's name ●●●ly . iv. the fourth commandment . remember the sabbath day , to keep it holy ; six dayes shalt thou labour , and do all thy work , but the seventh day is the sabbath of the lord thy god : in it thou shalt not do any work , thou nor thy son , nor thy daughter , thy man servant , nor thy maid servant , nor thy cattle , nor thy stranger that is within thy gates . for in six dayes the lord made heaven and earth , the sea and all that in them is , and rested the seventh day ; wherefore the lord blessed the seventh day , and hallowed it . the affirmative part of this commandment , is , to cease from sin , from the works of our ordinary callings , and also to perform those spiritual duties , which god requires : where in preparation to the sanctification of this day , ( as christ and the practice of the old law were wont ) the assemblies must be frequented , god's word and his creatures meditated ; works of charity , the needy relieved , the sick visited , the faln admonished , differences reconciled . this blessed rest-day is a type of that inward rest from sin , and that blessed rest of the saints eternally in heaven . the seventh day from the creation is ceased , and the lord's day sabbath confirm'd by his resurrection , and the apostolical practice . things of present necessity , as to preserve life , or goods , provision of meat or drink , watering cattle , curing diseases , voyages of mariners , shepherds tending flocks , or necessary employment of physick . the negative part of this commandment , is , not to pollute the sabbath , by works of our ordinary calling , fairs on this day , all manner of husbandry , all scurrility of jests , sports , all manner of prophaneness and hypocrisie . v. the fifth commandment . honour thy father and thy mother , that thy dayes may be long upon the land , which the lord thy god giveth thee . the affirmative part of this commandment , is , reverence to the aged , obedience to all the lawful commands of parents , and relief of them in their need , and to obey and pray for superiours , and all in authority ; superiours must be examples of blameless life , and rule in and for the lord. punishing great faults by correction , and light faults by rebuke . the negative part of this commandment , is , contempt of superiours , disobedience to parents , also parents cruelty to their children , either in correction , threatning or provoking ; servants are forbidden stubbornness , deceitfulness , running away , and we are not to offend our equals either in word or deed . vi. the sixth commandment . thou shalt not kill . the affirmative part of this commandment , is , to preserve our neighbours wellfare , both in body and in soul , to help him in his streights ; to our utmost , speedily , and to share with him in his adversity ; to abstain from anger , and refrain from wrath ; to forgive injuries , and rather to suffer than do wrong , and to overcome evil with good , by love to cover a multitude of evil . to preserve the life of our neighbour , and to win his soul to the faith , we must ive like lights to direct and admonish offenders . the negative part of this commandment , is , hatred of our neighbour , unadvised anger , want of compassion , frowardness , desire of revenge , bitterness in speaking , r●proach and railing , contentions , brawlings , exclaiming , complaints , malicious persecution by derision . to wound our neighbour , or procure his death , to be cruel in punishing , to injure inpotent poor strangers , widows , to stop the labourers hire , not to restore the poors pledge . he●e self-murther , hurting or endangering our selves is also forbidden . vii . the seventh commandment . thou shalt not commit adultery . the affirmative part of this commandment , is , chastity in body and mind , free from fleshly concupiscence , and chaste from putting lust in execution , preserving chasti●y with modesty and sobriety , which appears in the countenance and eyes ; modety also is seen in words , when talk is holy , decent and comely ; an adulteress is loud tongued ; modesty is also seen in apparel , holy comliness expresseth to the eye the sincerity of the heart . sobriety is a vertue consisting in the holy use of food ; take these rules to observe in the use of diet , consecrating the creatures to god by craving a blessing upon them , furnish your table with necessaries at due times and seasonable hours , eat and drink moderately , to strengthen the body , for to refresh the soul to perform holy actions . table-talk must edifie , not corrupt . the negative part of the commandment , is , the lust of the heart , all lascivious pleasure , sodom's sin , all fornication , all adultery , unchaste thoughts , effeminate wantonness ; occasions of lust , as lascivious apparel is the note of idleness , such can take no pains ; also forbids immoderate fulness of diet , or drink , corrupt , dishonest and unseemly talk , and vain lascivious discourse or songs , unseemly pictures . viii . the eighth commandment . thou shalt not steal . the affirmative part of this commandment , is , to imploy god's blessings to his glory , for a man 's own good , and to the good of his neighbour ; the virtues of contentation and thriftiness , chearfully and without prodigallity , inable a man to employ temporal and worldly blessings for his own and others good , and to deal justly in buying , selling or letting , squaring their dealings according to the law of nature , in sale substantial goods , just weights , and just measures ; pay the hireling , restore the pledge or pawn according to the parties necessity , yet avoid being surety , perform just promises though to loss , lend freely , restore carefully . the negative part of this commandment , is , steal not , live neither inordinatly nor idly , deal not unjustly , in word or deed . covetousness is idolatry , the root of all evil ; unjust dealing is forbid in bargain , to sell that which is not saleable , or false weights or measures , or counterfeit for good , or to conceal the fault of a commodity , or to blindfold the truth with falsehood or to oppress in buying and selling , as by raising a commodity , or by sale upon a set day to take advantage , or by engrossing , or by breaking to deceive . ix . the ninth commandment . thou shalt not bear false witness against thy neighbour . the affirmative part of this commandment , is , to rejoyce at the welfare of our neighbour , and to acknowledge any goodness in him , to conceal and keep secret his imperfections , but not conceal his sin for him to continue in that course . the negative part of this commandment , is , not to envy , disdain , or desire another man's glory , also evil suspicions , hard censures ; not to judge others , unless by the word when we see the sin ; friendly to judge and admonish , not to lie , or accuse another wrongfully , or to raise hurtful tales , or spread flying ones , or to believe all reports , or accuse out of malice . x. the tenth commandment . thou shalt not covet thy neighbours house ; thou shalt not covet thy neighbour's wife , nor his man servant , nor his maid-servant , nor his ox , nor his ass , nor any thing that is thy neighbours . the affirmative part of this commandment , is , to keep our hearts pure towards our neighbour , both in thought and motion , and to fight against all evil affections , by glancing or suddain thoughts ; and by withstanding more abiding thoughts that do as it were tickle the mind with some inward joy . beware of those thoughts or motions which draw from the will and affections a full assent to sin . to covet , is inwardly to think and to desire any thing , whereby our neighbour may be hindred . the negative part of this commandment , is , concupiscence , that is , original corruption , it being hurtful to our neighbour ; and all those suddain cogitations which spring out of that root , and all sathan's suggestions , and all unchaste dreams . the use of the law to the unregenerate laies sin open , and encreases it , denouncing to them eternal damnation . the use of the law to the regenerate is to guide them to new obedience in the whole course of their lives . and this new obedience is acceptable to god through christ. collected by c. t. reader , there will be finished this term , a looking-glass for persecutors , containing multitudes of examples of god's severe , but righteous judgments upon bloody and merciless haters of his ▪ children in all times , from the beginning of the world to the last age ; collected out of the sacred scriptures , and other ecclesiastical writers both ancient and modern , by samuel-clark . london , printed for william miller at the gilded acorn in s. paul's church-yard , near the little north door . 1674. at which place you may be furnished with most sorts of bound or stitched books , as acts of parliament , proclamations , speeches , declarations , letters , orders , commissions , articles ; as also books of divinity , church-government , sermons , and most sorts of histories , poetry , plays , and such like , &c. the poor man's help being, i. an abridgement of bishop pearson on the creed; shewing what he is to believe. ii. a short exposition of the lord's prayer, directing him what to beg of god. iii. the ten commandments explain'd; teaching him his duty both to god and man. with some additional helps for his private devotion. bralesford, humphrey, 1658-1733. 1689 approx. 65 kb of xml-encoded text transcribed from 32 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-10 (eebo-tcp phase 1). a29188 wing b4209 estc r216294 99828029 99828029 32456 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a29188) transcribed from: (early english books online ; image set 32456) images scanned from microfilm: (early english books, 1641-1700 ; 1944:5) the poor man's help being, i. an abridgement of bishop pearson on the creed; shewing what he is to believe. ii. a short exposition of the lord's prayer, directing him what to beg of god. iii. the ten commandments explain'd; teaching him his duty both to god and man. with some additional helps for his private devotion. bralesford, humphrey, 1658-1733. [8], 60, [4] p. printed for r. clavell, at the peacock, in paul's-church-yard, london : 1689. with an initial imprimatur leaf. "the epistle dedicatory" signed: hump. bralesford. with a final advertisement leaf. reproduction of the original in the bodleian library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng pearson, john, 1613-1686. -exposition of the creed -early works to 1800. lord's prayer -commentaries -early works to 1800. ten commandments -commentaries -early works to 1800. 2000-00 tcp assigned for keying and markup 2001-00 spi global keyed and coded from proquest page images 2001-06 tcp staff (oxford) sampled and proofread 2003-05 spi global rekeyed and resubmitted 2005-03 judith siefring sampled and proofread 2005-03 judith siefring text and markup reviewed and edited 2005-04 pfs batch review (qc) and xml conversion the poor man's help : being , i. an abridgement of bishop pearson on the creed ; shewing what he is to believe . ii. a short exposition of the lord's prayer , directing him what to beg of god. iii. the ten commandments explain'd ; teaching him his duty both to god and man. with some additional helps for his private devotion . the lord maketh poor , and maketh rich ; he bringeth low and lifteth up . he raiseth up the poor out of the dust , and lifteth up the beggar from the dunghill , to set them among princes , and to make them inherit the throne of glory , 1 sam. 2. 7 , 8. london , printed for r. clavell , at the peacock , in paul's church-yard . 1689. to the parishioners of st. mildred's in the city of canterbury . my friends , considering how convenient and beneficial little books are for such as cannot reach the price of bigger ; i here present you with an explication of the creed , lord's-prayer , and ten commandments , as small as the subject will permit : and being that ( in my iudgment ) the creed cannot be better or shorter paraphras'd than the most learned and iudicious prelate dr. pearson has done it ; i have transcribed mine from thence , that those most sound and necessary truths might not be confined to those alone who are able to purchase that most learned work. and that the meanest capacity might not lose the knowledge of such a safe and wholesome exposition ; i have changed the more eloquent and difficult words , for such as are more plain and obvious . the lord's-prayer is the same in substance that i delivered to you three years ago , when i catechized the children ; which i have now expounded in the form of a prayer , that the poor man may upon any pressing occasion , know how to express himself at large upon any petition . the precepts of the first table , you know i expounded to you all the last summer till advent ; the heads of which ( bating the points in controversy ) i here present you with : and those of the second i shall in due time treat of , if god prosper my studies ; in the mean while ( to compleat the exposition ) i here give you the substance of them . and being that in several discourses immediately after christmas last , i did press the necessity of a daily service to god from the words of zacharias , luk. 1.74 , & 75. i have added a short morning and evening form to be used before and after your daily work , a prayer against the temptation of the flesh , to any particular sin , to keep your bodies in subjection to your reason . another for your use in the time of sickness . and when at other times you shall have particular occasion for other services , i have given a short direction where to be furnished in the psalms . and this i did , not to hinder any that are able from buying books of more peculiar use , but to comply with the necessities of those that are not ; of which i am very sensible there is too great a number . i had no other inducement to meddle with this , but my charity to the souls of the poor , for whom christ died as well as for the rich : and if hereby i shall gain but one soul , i shall thank god for making me an instrument of so much good : and if none be better'd by it , yet i have this satisfaction , that i have endeavoured for god's sake , and your own , to shew my self your affectionate pastor , and servant , hump. bralesford . the poor man's help : or , a short direction what he is to believe . the creed . i believe in god the father almighty , maker of heaven and earth : and in iesus christ his only son our lord , who was conceived by the holy ghost , born of the uirgin mary , suffered under pontius pilate , was crucified , dead and buried , he descended into hell ; the third day he rose again from the dead , he ascended into heaven , and sitteth at the right hand of god the father almighty ; from thence he shall come to judge the quick and the dead . i believe in the holy ghost ; the holy catholick church ; the communion of saints ; the forgiveness of sins ; the resurrection of the body , and the life everlasting . amen . article i. i believe in god the father almighty , maker of heaven and earth . although these articles of my faith which are contained in the creed , are not apparent to my sense , though they are not of themselves evident to my understanding , nor appear true to me by any natural or necessary cause ; yet being they are contained in the scriptures , the writings of the blessed apostles and prophets ; being that those apostles and prophets were endued with miraculous power from above , and immediately inspired by the holy ghost , and consequently , what they delivered , was the word of god , and not of man ; being that god is of such universal holiness , and infinite wisdom , that it is impossible he should be deceived ; of that perfect holiness , that it is not imaginable he should intend to deceive me ; and consequently , what he has delivered for a truth , must be necessarily and infallibly true . i readily and stedfastly assent unto them , as most certain truths , and am fully and absolutely , and more concernedly perswaded of them , than of any thing i see and know . and because that god who has reveal'd them , has done it not for my benefit alone , but for the advantage of others ; nor for that alone , but also for the manifestation of his own glory , being that for these ends he has commanded me to profess them , and hath promised an eternal redemption upon my profession of them ; being that every particular person is to expect the justification of himself , and the salvation of his soul , upon the condition of his own faith : as with a certain and full perswasion i assent unto them , so with a fixed and undaunted resolution i will profess them , and with this faith in my heart , and confession in my mouth , to the whole body of the creed , and to every article and part of it , i sincerely , readily , and resolvedly say , i believe . i believe in god. forasmuch as the eternal power and godhead is made known by all the things that are created , and the dependency of the creatures proves , that there must be an infinite being that depends on nothing ; whereas all things are made for some end , and all their operations are directed to it , though they cannot understand the reason why they are , and why they work ; therefore both their creation and their work must be guided by some universal and over-ruling wisdom ▪ seeing that god is not only revealed in his creatures , but has frequently declar'd his deity by most infallible predictions , and supernatural operations ; therefore i freely acknowledge , clearly profess , and fully believe that there is a god. again , seeing that there is one being that depends upon nothing , that does suppose that all other beings must depend upon it ; seeing that the intire fountain of all perfections cannot have a double head , and the most perfect order of the world declares the supream dominion of one absolute lord ; upon this account i believe , that god is but one : and that there neither is , nor can be any more . and thus i believe in god. i believe in god the father . i believe that this one god is the father of all things , of men and angels , because they are his off spring by creation , and that he is in a more peculiar manner , the father of all those whom he regenerates by his spirit , whom he adopteth in his son as heirs and co-heirs with him ; whom he crowneth with the reward of an eternal inheritance in the heavens . but far above all this , besides his general off-spring and peculiar people to whom he hath given power to become the sons of god , i believe him in a more eminent manner , to be the father of one singular and proper son , his own , his beloved , his only begotten son ; whom he hath not only begotten of the blessed virgin , by the coming of the holy ghost , and the over-shadowing of his power ; not only sent with special authority , as the king of israel ; not only raised from the dead , and made heir of all things in his house ; but before , and in order to all this , hath begotten him from all eternity in the same divinity and majesty with himself , whereby i acknowledge him to be always a father as much as always a god. and in this relation i believe , that as he is the original cause of all things , because they were created by him , so he is the fountain of the son begotten by him , and of the holy ghost proceeding from him . almighty . i believe , that this father is not subject to the infirmities of age , and that there is no weakness attending the ancient of days ; but on the contrary , i believe that omnipotency is part of the being of the god-head ; and that thereby he has not only power to work or do any thing , but authority ; and an eternal right , both of making what , when , and how he pleaseth , and of possessing whatsoever he makes ; and of using and disposing all things which he thus possesseth . i believe that this power is most absolute , because he that has it , depends upon none , neither is he to give any account for the use and exercise of it ; that it is infinite for largeness , as being a power over all things , without exception ; that it is full and perfect , as being over every thing without limitation ; to be eternal , as having neither beginning nor end. maker of heaven and earth . i believe , that both heaven and earth , and all things contained in them , have not their being of themselves , but were made in the beginning ; that there was nothing at first but god , who produced most part of this world out of nothing , and the rest out of that which was formerly made out of nothing . this i believe was done by the most free and voluntary act of the will of god , of which no reason or motive can be given , but his goodness . and that this was done by the determination of his will , at what time he pleased , probably within an hundred and thirty generations of men , most certainly within six or seven thousand years . i acknowledge this god , who is the creator of the world , to be the same god , who is the father of our lord jesvs christ . and thus i believe in god the father almighty , maker of heaven and earth . article ii. and in iesus christ his only son , our lord. i believe that there was , and is a man , whose name by the ministry of an angel , was called iesus . i believe this iesus to be the saviour of the world , in that he hath revealed to the sons of men , the only way for the salvation of their souls , and has wrought out this salvation for them , by his own blood , obtaining remission for sinners , making reconciliation for his enemies , paying the price of redemption for captives , and that he shall at last actually confer this salvation which he hath revealed and procured , upon all those that unfeignedly and stedfastly believe in him . i acknowledge , that there is no other way to heaven , than this which he hath shewn us ; that there is no other means that can procure it for us , but his blood ; and that there is no other person that shall confer it on us , but himself . and in iesus christ. i believe , that there was a man promised by god , foretold of the prophets to be the messias , the redeemer of israel , and the expectation of the nations . i believe that this messias is already come ; that the man born in the days of herod , of the virgin mary , who by an angel from heaven was called iesus , is that true messias , so long , and so often promised ; that as he was the messias , he was also the christ , that is the anointed of god ; and that he was anointed to three special offices belonging to him , as the mediator between god and man ; that he was a prophet revealing to us the whole will of god for the salvation of man ; that he was a priest , and hath given himself a sacrifice for sin , and so hath made an atonement for us ; that he is a king set down at the right hand of god , far above all principalities and powers , whereby , when he hath subdued all our enemies , he will confer actual , perfect , and eternal happiness upon us . i believe , that this unction by which he became the true messias , was not performed by any material oyle , but by the spirit of god , which he received as the head , and conveyeth to his members . his only son. i believe , that iesus christ the saviour and messias is the true , proper , and natural son of god , begotten of the substance of the father ; which substance cannot be multiplyed or divided , and yet it is so totally communicated to the son , that he is of the same being with the father , god of god , light of light , very god of very god. and as he is the son of god , so he alone was begotten of god by a proper and natural generation ; all god's other sons which are said to be begotten , being sons only by adoption . our lord. i believe , that iesus christ , the only begotten son of god , is the true jehovah , whose being is of it self from all eternity , and on whom all other things do depend ; and therefore he hath an absolute , supream , and universal dominion over all things , as he is god ; and is invested with all power in heaven and earth , as he is man. that he hath this power , partly for the compleating our redemption , and the destruction of our enemies , that this power is to continue to the end of all things , and then to be resigned to the father : that he has this power also , partly because the god-head and manhood is united , or it was due to him for suffering so obediently ; and therefore this power must be eternal , because it belongs unto that kingdom which shall have no end : and though he is thus lord of all things by right , of the first creation , and constant preservation of them , yet he is more peculiarly the lord of us , who by faith are consecrated to his service : for through the work of our redemption , he becomes our lord , both by the right of conquest , and of purchase ; and by making us the sons of god , and providing heavenly mansions for us , he acquires a further right to us , which right , considering the covenant we all make at our baptism to serve him , is at last compleated , because we have bound our selves there under a voluntary obligation to serve him : and thus i believe in iesus christ his only son , our lord. article iii. who was conceived by the holy ghost , born of the uirgin mary . i believe , that the only begotten son of god , begotten by the father before all worlds , very god of very god , was conceived and born , and so made man , taking to himself the humane nature , consisting of a soul and body , & joining it with the divine nature in the unity of his person : i believe , that the word was in this manner made flesh , that he was really and truly conceived in the womb of a woman , but not conceived as the sons of men are ; not by carnal copulation , not by the common way of humane propagation , but by the singular , powerful , invisible , immediate operation of the holy ghost , whereby a virgin was , beyond the law of nature , able to conceive ; and that which was conceived in her , was originally and compleatly sanctifyed . born of the uirgin mary . i believe , that there was a certain woman known by the name of mary , espoused unto ioseph of nazareth , which before and after her espousal , was a pure and unspotted virgin , and continuing in the same virginity , did , by the immediate operation of the holy ghost , conceive within her womb the only begotten son of god ; and after the natural time of other women , brought him forth as her first-born son , continuing still a most pure and immaculate virgin ; whereby the saviour of the world was born of a woman under the law , without the least spot of original corruption , that he might deliver us from the guilt of sin ; born of that virgin which was of the house and lineage of david , that he might fit upon his throne , and rule for evermore . and thus i believe , that iesus christ was conceived by the holy ghost , and born of the uirgin mory . article iv. suffered under pontius pilate , was crucified , dead , and buried . i believe , that the only begotten son of god , begotten of the father , and of the same divine nature with the father , did , for the redemption of mankind , really and truly suffer ; not in his divinity , for that could not suffer , but in his humanity , which in the days of his humiliation , was subject unto our infirmities : that as he is a perfect redeemer of the whole man , so he was a compleat sufferer in the whole ; in his body by such grievous infirmities , as arise internally from humane frailties , and by such pains as are inflicted by external injuries ; in his soul , by fearful apprehensions , by unknown sorrows , by anguish unexpressible . under pontius pilate . i believe , that the eternal son of god did suffer for the sins of men , after the fifteenth year of tiberius the roman emperour , and before his death , in the time of pontius pilate , who was tiberius's deputy , governour of iudea ; who , to please the iews , did condemn him whom he had pronounced innocent , and delivered him according to the custom of that empire ; and in order to the fulfilling the prophecies , to dye a painful and shameful death upon the cross. ●● of such as do dye ; and being he dyed in the similitude of a sinner , his soul went to the place where the souls of men are kept , who dye for their sins , and so did wholly undergo the law of death : but because there was no sin in him , and he had fully satisfied for the sins of others , which he took upon him , therefore as god suffered not his holy one to see corruption , so he left not his soul in hell ; and thereby gave sufficient security to all those who belong to christ , that they should never come under the power of satan , nor suffer in the flames prepared for the devil and his angels . he rose again . i believe , that the eternal son of god , who was crucified , and dyed for our sins , did not long continue in the state of death , but by his infinite power , did revive and raise himself , by re-uniting the same soul which was separated to the same body which was buried , and so rose the same man : and this he did the third day from his death ; so that dying on fryday , the sixth day of the week , the day of the preparation of the sabbath , and resting in the grave on the sabbath day , on the morning of the first day of the week he returned to life again , and thereby did consecrate the first day of the week to be religiously kept holy until his coming again . and thus i believe , that iesus christ descended into hell , and rose again the third day from the dead . article vi. he ascended into heaven , and sitteth on the right hand of god , the father almighty . i believe , that the only begotten and eternal son of god , after he rose from the dead , did , with the same soul and body with which he rose , by a true and local translation convey himself from the earth , on which he lived , through all the regions of the air , through all the celestial orbs , until he came into the heaven of heavens , the most glorious presence of the majesty of god. and sitteth on the right hand of god , the father almighty . i believe , that iesus christ ascending into the highest heavens , after all the troubles and sufferings he endured here for our redemption , did there rest in everlasting happiness : he , who upon earth had not where to lay his head , did take up a perpetual habitation there , and sit down upon the throne as a judge , and as a king , according to his office of mediator , unto the end of the world ; which right hand of god , the father almighty , signifies his omnipotent power , whereby he is able to do all things without contradiction . and thus i believe in iesus christ , who ascended into heaven , and sitteth on the right hand of god , the father almighty . article vii . from thence he shall come to judge the quick and the dead . i believe , that the only begotten and eternal son of god , in that humane nature , in which he dyed , and rose again , and ascended into heaven , shall certainly come from the same heaven , into which he ascended , and at his coming , shall gather together all those which shall be then alive , and all which ever lived , and shall be before that day , dead : when causing all to stand before his judgment seat , he shall judge them according to their works done in the flesh ; and passing the sentence of condemnation upon all the reprobates , he shall deliver them to be tormented with the devil and his angels ; and pronouncing the sentence of absolution upon all the elect , he shall translate them into his glorious kingdom , of which there shall be no end : and thus i believe in iesus christ who shall judge the quick and the dead . article viii . i believe in the holy ghost . i believe , that besides all others whatsoever , to whom the name of spirit , is , or may be given , there is one particular and peculiar spirit , who is truly and properly a person , of a true , real , and personal subsistence , not a created , but an uncreated person , and is therefore the true and one eternal god : that though he be god , yet he is not the father , nor the son , but the spirit of the father and the son , the third person in the blessed trinity , proceeding from the father and the son : i believe that infinite and eternal spirit to be not only of all perfect and infallible holiness in himself ; but also to be the immediate cause of all holiness in us , revealing the pure and undefiled will of god , inspiring the blessed apostles , and enabling them to lay the foundation , and by a perpetual succession to continue the edification of the church , illuminating the understandings of particular persons , rectifying their wills and affections , renewing their corrupt natures , uniting their persons unto christ , assuring them of the adoption of sons , leading them in their actions , directing them in their devotions , by all ways and means , purifying , and sanctifying their souls and bodies to be fully and eternally accepted in the sight of god. this is the eternal spirit of god , and must consequently be holy : and thus i believe in the holy ghost . article ix . the holy catholick church , the communion of saints . i believe , that christ , by the preaching of the apostles , did gather unto himself a church , consisting of thousands of believing persons , and numerous congregations , to which he daily added such as should be saved , and will successively and daily add unto the same unto the end of the world ; so that by the virtue of his all-sufficient promise , i believe , that there was , hath been hitherto , and now is , and hereafter shall be , so long as the sun and moon endure , a church of christ , one and the same . this church i believe to be holy in general , in respect of the author , the end , the institution , and administration of it ; and in particular , in the members , whom i acknowledge to be really ( though but imperfectly ) holy here , and shall be perfectly holy hereafter : i look upon this church not like that of the iews , limitted to one people , confined to one nation ; but by the appointment and command of christ , and by the efficacy of his assisting power , to be spread over all nations , to be extended to all places , to be propagated to all ages , to contain in it all truths necessary to be known , to require absolute obedience from all men , to the commands of christ , and to furnish us with all grace necessary to make our persons acceptable , and our actions well pleasing in the sight of god. the communion of saints . i believe , that such persons as are truly sanctified in the church of christ , while they live among the crooked generations of men , and struggle with all the miseries of this world , have fellowship with god the father , god the son , and god the holy ghost , as dwelling with them , and taking up their habitations in them : that they partake of the care and kindness of the blessed angels , who take delight to minister for their benefit ; that besides the external fellowship , which they have in the word and sacraments , with all the members of the church , they have an intimate union and conjunction with all the saints on earth , as the living members of christ ; nor is this union separated by the death of any one , but as christ , in whom they live , is the lamb slain from the foundation of the world ; so they have fellowship with all the saints , which from the death of abel , have ever departed in the true faith , and fear of god , and now enjoy the presence of the father , and follow the lamb whithersoever he goeth : and thus i believe the holy catholick church , the communion of saints . article x. the forgiveness of sins . i believe , that whereas every sin is a transgression of the law of god , upon every transgression there remains a guilt upon the transgressor , and that guilt brings an eternal punishment ; so that all men being concluded under sin , they were all obliged to suffer the punishment of eternal death ; yet it pleased god to give his son , & his son to give himself to be a surety for this debt , and to release us from these bonds : and because , without shedding of blood , there is no remission , he gave his life a sacrifice for sin ; he laid it down as a ransom , even his precious blood , as a price by way of compensation , and satisfaction to the will and justice of god ; by which propitiation , god , who was by our sins offended , became reconciled , and being so , took off our obligation to eternal punishment , which is the reward of our sins ; and appointed in the church of christ , the sacrament of baptism for the first remission , and repentance for the constant forgiveness of all following trespasses : and thus i believe the forgiveness of sins . article xi . the resurrection of the body . i believe , that as it is appointed for all men once to dy , so it is also determined , that all men shall rise from death , that the souls separated from our bodies , are in the hand of god , and live , that the bodies dissolved into dust , or scattered into ashes , shall be gathered together again in themselves , and re-united to their souls ; that the same flesh which lived before , shall be revived ; that the very same bodies which shall fall , shall rise ; that this resurrection shall be universal , no man excepted , no flesh left in the grave ; that all the just shall be raised to a resurrection of life , and all the unjust to a resurrection of damnation ; that this shall be performed at the last day , when the trump shall sound . and thus i believe the resurrection of the body . article xii . and the life everlasting . i believe , that the unjust , after their resurrection and condemnation , shall be tormented for their sins in hell , and shall be kept there in torments for ever , so as the justice of god shall never cease to inflict them , nor the persons of the wicked cease to be , and suffer them : and that the just , after their resurrection and absolution , shall , as the blessed of the father , obtain the inheritance ; and as the servants of god , enter into their masters joy , freed from all possibility of death , sin , and sorrow ; fill'd with all imaginable , nay , inconceivable fulness of happiness , confirmed in an absolute security of an eternal enjoyment of this blessed state , and so they shall continue with god , and the lamb for evermore : and thus i believe the life everlasting . the lord's prayer expounded in a prayer . the order of the petitions . o father of mercies , and god of all pity , who by thy eternal and only begotten son , iesus christ , hast taught us to pray ; lend a gracious ear to the petitions of creatures ; and grant , that thy holy name may be worshipped , and called upon by all men in the earth . petition ii. thy kingdom come . beat down the power of satan , and exalt thy dominion amongst us ; do you reign more and more , by thy ruling and reforming spirit , in the hearts of thy chosen servants , and let the number of believers be daily encreased ; do thou rule and govern the hearts of all the members of thy church militant in this thy kingdom of grace , that in the world to come , we may be members of thy church triumphant , and obtain an everlasting inheritance in the kingdom of glory . petition iii. thy will be done in earth as it is in heaven . o heavenly father , direct and govern our wills by thy holy spirit , that we may as voluntarily , as readily , and as cheerfully submit to thee , as thy creatures in heaven do ; and to that end , correct our untamed affections , that they lead us not astray , and drive away the darkness of our understandings , that we may see and know the true way wherein we ought to walk . give us grace to forsake our own perverse , and wicked wills , and to frame our selves wholly according to thy good and holy will ; lest in prosperity , we grow proud and secure ; or in adversity , murmur or despair . petition iv. give us this day our daily bread. o thou giver & preserver of all our lives , bestow upon us what thou seest convenient for our sustenance and support . give thy blessing also along with it , or else , tho' we abound never so much , we confess it is not able to nourish us . we are daily asking bread of thee , but , o lord , we are not distrustful of thy loving providence , and therefore we ask but for this day , and depend upon thee for the next : and we put up this petition to thee in the night also , because our whole life time is but one day , wherein our frail bodies have continual need of thy sustaining and upholding them . but as we implore thy care for our bodies , much more ought we to do it for our souls : give us such a daily measure of continual grace , as shall enable us to go through the remainder of our war-fare . feed our souls with the graces of thy holy spirit , that our understandings may be enlightened , our wills and affections rectified , our corrupt natures renewed , and our souls and bodies purified and sanctified , that both our souls and bodies may be now and ever precious in thy sight . petition v. and forgive us our trespasses , as we forgive them that trespass against us . forgive us our trespasses , our spiritual debts , which bind us to an eternal payment . alas ! the best of us is not able to satisfy thee , for the least trespass he commits ; and therefore with bended knees , and prostrate souls , we adore thy goodness , in sending thy son to cloath and cover us with holiness , innocency , and justice . and as we can never hope to obtain this , unless we also freely and heartily forgive others , let this be the token to know whether we desire forgiveness of thee or not ; keep us from thinking that we deserve forgiveness at thy hands , for forgiving others ; yet by being merciful , as thou art merciful , lest this qualifie us for thy pardon . petition vi. and lead us not into temptation , but deliver us from evil. deliver us , o lord , out of those snares which the devil , our lusts , or the world have laid for us . our enemies , o lord , are mighty , and vigilant , and the best of us unable of himself to withstand the least of their assaults : leave us not , o god of our strength , to be overcome by their wiles , or power ; and suffer us not to be tempted above what thy grace does enable us to bear : and though in those temptations that thou permittest us to be led into , thy favour may seem to be shadowed from us for a time ; yet teach us so much spiritual wisdom , as not to despair of deliverance , but to be satisfied , that thou hast appointed them their limits , which they are not able to go beyond . the doxology , or giving of glory to god. for thine is the kingdom . for thou art he that rules and governs all the world , therefore we submit and surrender up both our bodies and souls , to be wholly and solely at thy disposal . the power . thine is the power , therefore we sue to thee , the fountain of all-sufficiency for grace , strength , and what ever else thou seest convenient for us . and the glory . and to thee we acknowledge the thanks , the honour , and the glory due for what we are , and for all that we have . for ever and ever . and thy kingdom , power , and glory , is from everlasting , and shall continue , world without end . amen . so be it . the ten commandments expounded . the preface . god spake these words , and said , i am the lord thy god. i am here assur'd , that the lord my god is the author of all these laws ; and that i may gather from their duration , from the trouble of my conscience , when i break them , and from the purity of the laws themselves . i am sure that he has power to require my obedience to these laws , and therefore i ought in duty to observe them ; that he has all justice ( as my lord ) to punish me if i transgress them , and all love ( as my god ) to reward me if i keep them ; and therefore , the fear of his anger , and the hope of his sweet love , should make me obedient to them . o lord , give me grace and strength to do what thou commandest , and then command me what thou wilt . the order of the precepts . these laws are divided into two tables . one tells me my duty towards god , and the other my duty towards man. now it is but reason ( as well as my saviour's precept ) that my duty towards god , should be set first . and as the first precept that relates to god , bids me worship him , and none but him , that made me ; so the first precept that concerns man , is to respect him first that begat me . o god , without thy help , i am not able to keep the least commandment , therefore i am bound to pray unto thee by the first , that thou maist give me spiritual power and abilities to observe and keep the rest . commandment i. thou shalt have none other gods but me . there is a god above , who influences all inferiour beings ; and this god is but one , and there is none besides him . and therefore i am bound , first , to love him above all ; and all other things that i love , must be beloved , either as they come from him , or as they are helpful to us , in performing our duties to him . i may know whether i have this love , or not , by examining whether i endeavour to keep his commandments , whether i love to frequent his ordinances , give respect to his embassadors , pity and help christ's distressed lambs , and desiring the company of none but good men. secondly , i am obliged by this precept , to fear him above all , i. e. be afraid to offend or anger him ; and this fear should be induced by his precepts , his mercy , his omniscience , his omnipresence , and the consideration of my own weakness , and god's infinite protection : such a fear brings me spiritual wisdom , protection , blessing from god , joy in my soul , pardon of my sins past , and grace to withstand temptations , for the time to come . thirdly , i must pray to him , and to none but him ; and this is a sign that i love and fear him . my saviour has bid me serve him only , and god is jealous of his honour . i must not say , o saint , pray to my father to help me ; but , our father which art in heaven , &c. if i be a penitent sinner , god has promised to hear me ; if i be impenitent , the saints will not pray for me . to obtain god's ear , i need no spokes-man , but a devout mind . he alone can help me ; he will help me when he sees fit ; he knows the fittest time to help me in ; my prayers do certainly reach his ears ; he knows what i want better than i do ; he alone corrects me , and i am sure he loves me . fourthly , i must acknowledge him to be the sole governour of all things in the world , and therefore i must trust in him . he gave me all that i have , and therefore i ought to be thankful to him . lord have mercy upon me , and incline my heart to keep this law. command . ii. thou shalt not make to thy self any graven image , &c. here i am told , that no images of god are to be made . i may make an image or picture of my king , or my friend , for a civil use ; but i must neither represent god by any likeness , nor make any use of any picture or image , in my devotion . i must not bow down to any image that i make ; for the gentiles could say , we do not adore these statues which are made of brass , iron , wood or stone , but by them we do honour to the invisible gods ; yet the goodness of their intention did not excuse the wickedness of their act : for , he is the lord my god , therefore i must serve him after the manner that he directs me . he is a jealous god , and will not suffer the least part of his honour to be given to any other being . he will punish me to the third and fourth generation , if i obey him not ; and if my posterity continue to do the same ; and he has mercy in store for thousands of such as love him , and keep his commandments . lord have mercy upon me , &c. command . iii. thou shalt not take the name , &c. after god has confined my heart to him alone , he here claims reverence from my tongue . i must not take his name in vain . his essence , his mysteries , his words , his commands must be reverenced , not used foolishly , rashly , fallaciously , or falsly ; which implys that they may be used upon a solemn and lawful account . i must forbear all blasphemies , tavern-oaths , street-oaths , shop-oaths , and all forged oaths , and cursing , and banning . and if these be so odious , to be sure , all deliberate perjuries must be abundantly worse . if i keep not up the honour and majesty of his name , i shall not be held guiltless ; all my sins shall be imputed to me , and then i am sure to be damned ; and therefore , lord have mercy upon me , &c. command . iv. remember that thou keep holy the sabbath day , &c. i must publickly , as well as privately , give worship and honour to the name of my god ; and that on all days , but particularly on the sabbath day ( because god rested on that day , from the creation of the world ) that i may admire the handy-work of god , praise , and honour him first , and give my self that day wholly to him , in hearing his word , praying to , and praising him , and receiving the sacraments ; these are the publick duties of the day ; but there are also private ones to be done , such as private examination , and prayer , calling our families to an account , meditating on what we have heard , catechizing our servants or children , reading the scriptures , and making charitable visits to the sick. if i thus call all to an account once a week , i may keep my family ( as well as my own soul ) in order ; though indeed , my private reckonings should be oftner made . the iews kept it saturday , but i , on the lords day , because that day was honoured with my saviours resurrection . if i have no calling , i have the more time to serve my god , and to do good to others ; but if i have one , god ( who has a right to all my time ) has left me six days , in seven , to my particular employment ; and yet any one of these six , may be sanctified to god upon any particular occasion ; but the sabbath is his , and therefore i must do none but his work on that day ; none , but what necessity compels , charity enforces , piety commands , or duty to god enjoins . lord have mercy upon us , &c. command . v. honour thy father and thy mother , &c. besides my duty to god , i owe a duty to man , whether i am a superiour , equal , or inferiour . the words , father and mother , include all superiours , as well a civil parent ( the king and his magistrates , a master , a mistriss , or an husband ) and an ecclesiastical parent , ( the bishop and ministers ) as the natural parent that begat and bore thee : to all these i owe reverence and obedience , service and maintenance , love and honour : and i must have from my natural father , maintenance , education , instruction , correction and blessing : from my king , justice , reforming abuses in religion , encouragement to the good , punishment to the bad : from my husband , love , direction , maintenance and protection : from my master ( or mistress ) instruction , food , correction , wages : from my minister , a good example , and wholesome administration of spiritual things . i must observe to do all this , according to my station , that god may give me long life in the land. and though there are many good persons who have but short lives , yet if this precept be true for the most part , it is sufficient : and he that is the soonest taken out of this life , loseth nothing , because he is translated to a better . lord have mercy upon me , &c. command . vi. thou shalt do no murder . god having secured my superiour , now he takes care of my equals or inferiours . i am to kill no body ; neither in mind by anger , envy , hatred , malice ; nor in deed , either by my tongue , by murdering their reputation ; or by my hand , directly striking them to death , or indirectly , by usuring , oppression , keeping harmful cattle , committing bastard children to such as will take no care of them , or the like . but on the contrary , my mind must be peaceable , ready to prevent mischiefs , apt to forgive wrongs , long-suffering , &c. the punishment due to the breach of this precept , is , eye for eye , tooth for tooth . lord have mercy upon me , &c. command . vii . thou shalt not commit adultery . here i am commanded to abstain from defiling my neighbour's wife ; and indeed i am forbidden all kind of uncleanness , either in act , or in thought , the sins whereof i shall not here reckon up . and here i am commanded all chastity , sobriety , and temperance , least i fall into them . in short , i must banish all wanton desires , use all sober means to keep my body chast ; and whenever i am tempted , never to give way to it . lord have mercy upon me , &c. command . viii . thou shalt not steal . this precept secures every mans goods to him ; and therefore i must neither keep , nor sue for that which is another mans. i must not cheat , steal , rob , or borrow with an intent never to pay again ; but must be content with my own estate , suffer every one to enjoy his own quietly , pay every man his full due , be just in my dealings , frugal in my expences ( lest i spend that which is not mine ) restore what i have unjustly gotten , and strive to do good with what i have . lord have mercy upon me , &c. command . ix . thou shalt not bear false witness , &c. and as i must not wrong my neighbour in his estate , so i am not to take away his good name , but in all things i must speak the truth ; nay , i am bound to speak charitably of my neighbour ; and when i am called to be a witness before a lawful magistrate , i cannot be too cautious of what i say . see the third commandment for a larger exposition on this . lord have mercy upon me , &c. command . x. thou shalt not covet , &c. this commandment strikes deeper than all the rest ; it plucks up the root , and destroys the seed of all injustice and uncharitableness . as i must not take , so i must not desire any thing that is my neighbour's ; and if i never desire it , i shall never wrong any person . what was hinted at before , is now plainly spoken : here god reaches my thoughts , and most inward intentions . i must not covet nor desire other men's goods : i must subdue all my craving lusts , and mortify all the secret inclinations of my perverse nature . lord have mercy upon me , and write all these thy laws in my heart , i most humbly and heartily beseech thee . devotions . a prayer to be said in the morning . o most gracious and loving father , i the vilest of sinners , do acknowledge mine unworthyness , either to ask any thing of thee , or to appear before thee . for , o lord , as i was conceived in sin , and brought forth in iniquity , so ever since , as thou hast multiplyed the number of my days , i have encreased the measure of my sins , that if thou enter into judgment with me , to me belongeth nothing but shame and confusion , both of body and soul ; yet , o gracious father , since thy loving mercy hath granted me so long time of repentance , and given thine only son to suffer for me , and to reconcile me unto thee ; lord , grant that i may feel the comfort of the one , and enjoy the benefit of the other . and though my heart is so hardned with a constant custom of sinning , that i am not able to think a good thought , much less , to turn heartily and penitently unto thee ; yet i humbly beg of thee to lay before mine eyes such a sight of my sins , and such a prospect of thy judgments , that i , loathing the former , and standing in awe of the latter , may be drawn unto thy son jesus christ , who has most graciously promised ▪ rest and refreshment to those that are heavy laden with the conscience and burden of their sins . o lord , i beseech thee accept the death of thy son , as sufficient satisfaction for all my sins ; and grant , that i may feel the same effectually working in me a death unto sin , killing in me the lusts of the old adam : seal up in me the truth of his resurrection , by raising me up to the life of righteousness , that i may give my soul and body an holy , living , and acceptable sacrifice unto thee , which is but a reasonable service . and because , that whilst i carry about me this earthly tabernacle , this body of sin , my whole life is nothing but a continual rebellion against thee , i earnestly implore such a measure of thy good spirit , as may work a newness of life in me , and drive away the darkness of my understanding , that i may see the way , wherein i ought to walk ; subdue the rebellion of my will , that it may submit to thy commandments ; and correct my untamed affections , calling them from hunting after vanities , to delight in thy testimonies . give me also an hope of thy promises , a love of thy majesty , a tender affection towards my brethren , a care of my duty , and what other graces thou knowest needful for a member of christ , that thus i may live in thy fear , to the honour and glory of thy name , i may die in thy favour , to the comfort of my conscience , and may receive the end of my faith , which is the salvation of my soul , through the merits and mediation of iesus christ , my only lord and saviour . furthermore , o lord , i give thee most hearty thanks for all thy benefits bestowed upon me from the beginning of my days to this present time ; namely , that thou hast elected me before the foundations of the world were laid , created me after thine own image and similitude , redeemed me by iesus christ's death and resurrection , sanctified me by the inward working of thy holy spirit , and in due and convenient time , called me to the knowledge of my election , creation , redemption and sanctification , by the preaching of the gospel . o lord , encrease day unto my years , so grant that in the same i may grow in grace and in the knowledge of my lord and saviour jesus christ : in whose name , for these , and for what ever else thy infinite wisdom knows to be convenient for me , i humbly pray as he , in compassion of mine infirmities , hath taught me saying , our father which art in heaven , hallowed be thy name , thy kingdom come , thy will be done , in earth , as it is in heaven : give us this day our daily bread , and forgive us our trespasses , as we forgive them that trespass against us : and lead us not into temptation , but deliver us from evil , for thine is the kingdom , the power , and the glory , for ever and ever , amen . a prayer to be said in the evening . o most gracious and loving father , i the vilest of sinners , do acknowledge mine unworthyness , either to ask any thing of thee , or to appear before thee . for , o lord , as i was conceived in sin , and brought forth in iniquity , so ever since , as thou hast multiplyed the number of my days , i have encreased the measure of my sins , that if thou enter into judgment with me , to me belongeth nothing but shame and confusion , both of body and soul ; yet , o gracious father , since thy loving mercy hath granted me so long time of repentance , and given thine only son to suffer for me , and to reconcile me unto thee ; lord , grant that i may feel the comfort of the one , and enjoy the benefit of the other . and though my heart is so hardned with a constant custom of sinning , that i am not able to think a good thought , much less , to turn heartily and penitently unto thee ; yet i humbly beg of thee to lay before mine eyes such a sight of my sins , and such a prospect of thy judgments , that i , loathing the former , and standing in awe of the latter , may be drawn unto thy son jesus christ , who has most graciously promised rest and refreshment to those that are heavy laden with the conscience and burden of their sins . o lord , i beseech thee accept the death of thy son , as sufficient satisfaction for all my sins ; and grant , that i may feel the same effectually working in me a death unto sin , killing in me the lusts of the old adam : seal up in me the truth of his resurrection , by raising me up to the life of righteousness , that i may give my soul and body an holy , living , and acceptable sacrifice unto thee , which is but a reasonable service . and because , that whilst i carry about me this earthly ▪ tabernacle , this body of sin , my whole life is nothing but a continual rebellion against thee , i earnestly implore such a measure of thy good spirit , as may work a newness of life in me , and drive away the darkness of my understanding , that i may see the way , wherein i ought to walk ; subdue the rebellion of my will , that it may submit to thy commandments ; and correct my untamed affections , calling them from hunting after vanities , to delight in thy testimonies . give me also an hope of thy promises , a love of thy majesty , a tender affection towards my brethren , a care of my duty , and what other graces thou knowest needful for a member of christ , that thus i may live in thy fear , to the honour and glory of thy name , i may die in thy favour , to the comfort of my conscience , and may receive the end of my faith , which is the salvation of my soul , through the merits and mediation of iesus christ , my only lord and saviour . furthermore , o lord , i give thee most hearty thanks for all thy benefits bestowed upon me from the beginning of my days to this present time ; namely , that thou hast elected me before the foundations of the world were laid , created me after thine own image and similitude , redeemed me by iesus christ's death and resurrection , sanctified me by the inward working of thy holy spirit , and in due and convenient time , called me to the knowledge of my election , creation , redemption and sanctification , by the preaching of the gospel . o lord , encrease these blessings in me , and my thankfulness for them , that i may grow from vertue to vertue , from strength to strength , from faith to faith , till i come to that perfect age that thou hast appointed me to grow in christ iesus . i thank thee also , o my god , for all the temporal blessings which thou hast bestowed upon me ; i have been cast upon thee ever since i was born , thou art my portion , and the lifter up of my head : i have none in heaven but thee , and there is none upon earth that i desire , in comparison of thee : and now , o lord , pardon the weakness of my thankfulness , and grant that the meditation on these , and all other thy benefits , may draw me to a true and hearty repentance : grant , that i seeing thee by so many , and so great testimonies to be my most dear and loving father , may at length cease to be an obstinate and rebellious child . and now ( o god ) having passed through the works of this day , being that the frailties of my flesh must needs have offended thy majesty , and i had fallen into most grievous sins , if thy grace had not prevented me : i beseech thee , o lord , let not the sun go down upon thy wrath , but as the darkness of the night covers the face of the earth , so let my sins be hidden under the veil of my saviour's flesh , and buried in his death , that they never rise up again either here to shame me , or hereafter to damn me : that my soul and conscience being freed from the accusation of sin , may partake with my body in quiet rest . let thy gracious providence , o god , watch over me for my defence this night ; and make me remember that as i lay down my body to rest , so it shall be laid down in the grave to be consumed to earth from whence it was taken ; that meditation may drive from me all vain dreams , all idle fancies , and wicked imaginations ; that i may enjoy thine ordinance of sleep soberly and quietly for the refreshing of my weak body ; and that i may rise again in the morning to serve thee in the station wherein thou hast placed me , walking always as becometh a child of light , and as one that looks for the coming of my lord and saviour jesus christ : in whose name , for these mercies and what ever else thou knowest to be convenient for me , i humbly pray as he in compassion of my infirmities , hath taught me saying , our father which art , &c. a prayer against the temptation of the flesh , to any particular sin. o god , by whose only power it is that man triumphs over all the adversaries of his salvation : i acknowledge the frailty of my own nature , that it is not only prone to the pleasures of sin , but leads my soul also captive to commit it , tho' it be contrary to that conscience or spiritual light that thou hast given me , my weakness being too easily overcome . i beseech thee ( whose strength appeareth in our infirmities ) to shew thy might in saving me from mine enemies who have pitched their tents round about me . my soul , o lord , lieth as among lions , hungring and thirsting after my blood , who have whet their teeth and opened their mouths to devour me . but thou , o god , who art of more honour and might , awake for my defence : make haste , o god , to help me , and hide me under the shadow of thy wings until that tyranny be over-past . i am afraid of satan , that subtile and old serpent , with whom the world and the flesh have conspired against me . they have enticed away my outward senses , and have won my corrupt affections , so that they fight against me with my own weapons . whither then shall i flee for succour ? the world is spread abroad like a net to ensnare me , the flesh is an iron chain to bind me , and my senses and affections are confederate with sin to betray me ; thus the gates of hell are prevailed against me , and my sins have taken such hold upon me , that they say , surely there is no help for him in his god. nevertheless , i have lifted up mine eyes unto the hills , and will hope still in thy salvation . tho' the serpent is subtile , yet the son of god is wisdom : tho' the world does entice me , yet heaven is my inheritance : tho' the flesh strives , yet in the cross of christ i shall overcome : tho' mine affections are unruly , yet his death will tame them : and tho' hell rage against me , yet a stedfast and true faith in christ jesus shall triumph over it . vouchsafe , o god , that faith unto thy servant , that i may be enabled by the fellowship of his death and resurrection to crucify the old man and mortify the whole body of sin . make me strong , o god , in the power of his might , that all the days of my life i may be defended from all adversities , and ( in the evil day , the day of my death ) strengthned in the inner man : that having finished my course , i may ( with those that have overcome through the blood of the lamb ) arrive at those blessed mansions that thou hast prepared for all those that fight the good fight of faith. grant that in the hopes of that , i may victoriously fight under my saviour's banner , against all the assaults of sin , the world , and the devil . hear me , o lord , in these my requests for jesus christ his sake , in whose name and words , i further pray as he hath taught me saying , our father which art , &c. a prayer to be said in time of sickness . o most gracious & merciful father , thou lord of life and death ; in whose hands is the power of sickness and health ; thou who woundest and healest whom thou wilt . unto thee , o god , i commit my self , beseeching thee for thy love in christ jesus , to be merciful unto me : o my god , i confess that i have many ways offended thee , and provoked thy wrath and indignation against me ; but as i have been disobedient , so now i return penitent , and heartily submissive . remember , o lord , that i am but dust ; and let not thy spirit strive with me , seeing thou hast promised that at what time soever a sinner does repent from the bottom of his heart he shall live and not die : fulfill this gracious word unto thy servant , that the bones which thou hast broken , may rejoice . my flesh , o lord , drieth up , my strength fails me , and my life draweth near to an end ; in all this thou art just in chastiseing my disobedience , and merciful in not suffering me to run on any longer in the course of my sins ; and without such fatherly admonitions , how prone are we to forget thee ! o lord i am comforted when i remember that thou lovest every son whom thou chastenest , and scourgest every son whom thou dost receive ; that when we receive correction , god dealeth with us as with sons , and if we be without it ( whereof all are partakers ) then we are bastards and not sons : lord i believe all this , help thou mine unbelief ; i see that iob , daniel , hezekiah , and all thy holy children have drunk of the cup ; that thou hast made their bed easy in their sickness , and delivered their souls out of trouble : i therefore hope , that as i am made partaker of their sufferings , i shall also be a partaker of their comfort and refreshing . o lord , let the meditation of these and such like examples be always present with me , and make me firmly believe that i shall receive the like deliverance as they did . add unto that faith patience , that i may quietly undergoe whatever thy hand shall lay upon me , and may receive this thy fatherly chastisement with thanksgiving , knowing that though this outward man perish , yet the inward man shall be in the hands of its most faithful creatour . o lord the spirit is willing to be dissolved and to be with christ , but the flesh is weak ; pardon the weakness of my flesh , and forgive the infirmities of my froward nature , which looks back to the world and is loath to be separated , but fills me with impatience and murmuring : strengthen me with faith , which is the victory whereby i shall overcome the world ; strengthen me with patience , wherein thy children possess their souls ; strengthen me with hope , which is the true and firm anchor of the soul ; and strengthen me by thy comfortable promises in christ jesus my lord and saviour , that thus i may wait for the issue of thy gracious providence ; that if i live , i may live to thy glory ; if i die , i may die in thy favour ; receive the end of my hope , patience , and faith , which is the salvation of my soul in thy everlasting kingdom of glory , through jesus christ my only saviour and redeemer , in whose name and words i conclude these my weak prayers , for whatever thou seest convenient for me , saying , our father which art , &c. to the reader . christian reader , as man is subject to many alterations and changes in his actions , so he has need of different forms of devotion suitable to every case that he shall happen to be in ; but because i will not swell this little book , beyond the reach of the poor man's pocket ( for whose use i design it ) therefore i direct thee to the prophet david , a person who had variety of turns in his life , and has expressed himself to god in such excellent and proper words , as nothing but the spirit of god could inspire into his mind . read therefore these following psalms frequently over , and thou wilt the more readily know which of them best suit thy present circumstances . psalms of prayer against spiritual and temperal enemies , are the 3. 5. 6. 12. 13. 17. 21. 31. 35. 38. 44. 51. 64. 69. 70. 74. 77. 79. 84. 86. 88. 90. 130. 139. 140. 141. 142. 145. psalms of thanksgiving for deliverance from them , are the 8. 9. 30. 66. 67. 75. 81. 92. 96. 98. 100. 103. 106. 113. 116. 117. 124. 138. 144. 145. 146. 147. 148. 149. 150. psalms of comfort in trouble , are the 11. 27. 37. 40. 42. 46. 56. 63. 73. 85. 93. 94. 102. 107. 118. finis . advertisement . books printed for robert clavell . the reflections of the reverend and learned mounsieur jurieu , upon the strange and miraculous ecstasies of isabel vincent the shepherdess of saou in dauphine ; to which is added a letter of a gentleman in dauphine , containing the discourses and prophecies of the shepherdess . the golden rule , or the royal law of equity explained , by the reverend dr. goodman . advice to a young gentleman for his more safe and profitable conduct in three great instances ; of study , moral deportment , and religion ; by a true son of the church of england . notes, typically marginal, from the original text notes for div a29188-e2150 a finite number is used for an infinite . a briefe catecheticall exposition of christian doctrine diuided into foure catechismes, comprizing the doctrine of the 1. two sacraments. 2. lords prayer. 3. ten commandements. 4. and the creed. twisse, william, 1578?-1646. 1632 approx. 81 kb of xml-encoded text transcribed from 32 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-05 (eebo-tcp phase 1). a14092 stc 24400 estc s111490 99846822 99846822 11814 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a14092) transcribed from: (early english books online ; image set 11814) images scanned from microfilm: (early english books, 1475-1640 ; 1040:23) a briefe catecheticall exposition of christian doctrine diuided into foure catechismes, comprizing the doctrine of the 1. two sacraments. 2. lords prayer. 3. ten commandements. 4. and the creed. twisse, william, 1578?-1646. 62, [2] p. printed by g. m[iller] for robert bird, and are to be sold at his shop at the signe of the bible in saint laurence-lane, london : 1632. by william twisse. printer's name from stc. the running title reads: a catechisme. the last leaf is blank. reproduction of a photostat of the original in the henry e. huntington library and art gallery. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public 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encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng lord's prayer -early works to 1800. ten commandments -early works to 1800. catechisms, english -early works to 1800. 2002-12 tcp assigned for keying and markup 2003-01 aptara keyed and coded from proquest page images 2003-02 judith siefring sampled and proofread 2003-02 judith siefring text and markup reviewed and edited 2003-04 pfs batch review (qc) and xml conversion a briefe catecheticall exposition of christian doctrine . diuided into foure catechismes , comprizing the doctrine of the 1. two sacraments . 2. lords prayer . 3. ten commandements . 4. and the creed . london , printed by g. m. for robert bird , and are to be sold at his shop at the signe of the bible in saint laurence-lane . 1632. the first catechisme tovching the sacraments . § 1. question . how many wayes doth the word of god teach vs to come to the kingdome of heauen ? answ. a two. q. which are they ? a. b the law and the c gospel . q. what saith the law ? a. d doe this and thou shalt liue . q. what saith the gospel ? a. e beleeue in iesus christ , and thou shalt be saued . q. can wee come to the kingdome of heauen by the way of gods law ? a. f no. q. why so ? a. g because we cannot doe i● . q. why can we not doe it ? a. h because we are all borne in sinne . q. what is it to be borne in sinne ? a. to be naturally i prone to euill , and k vntoward to that which is good . q. how commeth it to passe that we are all borne in sinne ? a. l by reason of the sinne of our first father adam . q. which way then doe you hope to come to the kingdome of heauen ? a. m by the gospell . q. what is the gospel ? a. the n glad tidings of saluation by iesus christ. q. to whom is this glad tidings brought : to the righteous ? a. no. q. why so ? a. for two reasons . q. what is the first ? a. o because there is none that is righteous , and sinneth not . q. what is the other reason ? a. p because if we were righteous , that is , without sinne ; we should haue no need of christ iesus . q. to whom then is this glad tidings brought ? a. q to sinners . q. what , to all sinners ? a. r no. q. to whom then ? a. to such onely as s beleeue and repent . this is the first lesson to know the right way to the kingdome of heauen . and this consists in knowing the difference betweene the law and the gospel . q. what doth the law require ? a. that u we should be without sinne . q. what doth the gospel require ? a. that we should * confesse our sinnes , x amend our liues , and then y through faith in christ , we shall be saued . q. the law requires what ? a. z perfect obedience . q. the gospel what ? a. a faith , and true repentance . § 2. q. where doe you learne this lesson , that iesu● christ came into the world to saue sinners ? a. b in gods word . q. where els ? a. in gods sacraments . euery sacrament teacheth vs this lesson , as we shall easily perceiue , if we vnderstand what a sacrament is ? q. what is a sacrament ? a. c a holy signe and seale of grace ▪ q. how many sacraments haue you ? a. two. q. which are they ? a. d baptisme , and e the supper of the lord. q. what is the signe in baptisme ? a. the f cleansing of the childes face or body by washing it with water . q. what is the grace signified ? a. the g cleansing of the childes soule from sinne by h washing it with christs bloud . q. christ is in heauen , we are on earth : how can his bloud wash our soules ? a. i by faith . q. haue children faith ? a. no ; k for faith commeth by hearing , and hearing by the word of god. q. why are they then baptized ? a. l god accepteth the faith of their parents . q. we are made cleane from sinne by baptisme : but are we made without sinne ? a. m no. q. why then are we said to be made cleane from sinne ? a. for two reasons . q. what is the first ? a. n because we are made free from the punishment o● sinne . q. what is the punishment of ●inne ? a. o death . q. how are we made free from it ? q. p christ died for vs. q. what is the other reason ? a. q because we are made free from the power of sinne . q. what is it to be made free from the power of sinne ? a. that sinne shall r not reigne ouer vs s though it dwell in vs. q. how doe you know whether sinne reigneth ouer you or no ? a. by repentance . if we repent sinne doth not t reigne ouer vs , otherwise it doth . q. what lesson doth this sacrament teach vs ? a. as truely as the water doth u wash the childs face , and make it cleane ; so truely doth the * bloud of christ wash our soules and make them cleane . §. 3. q. what is the signe in the lords supper ? a. the x eating of the bread , and drinking of the wine y to the nourishing of the body . q. what is the grace signified ? a. the eating of christs body , and drinking of christs bloud to the nourishing of our soules . q. christ is in heauen , we are on earth ; how can we eate his body and drinke his bloud ? a. by faith . so saith our sauiour , ioh. 6. 35. he that commeth to me shall neuer hunger ; he that beleeueth in mee shall neuer thirst . therefore to bel●eue in him is to drinke him . and consider in reason . q. what is the hunger and thirst of a christian , as a christian ? a. an appetite after that which conserues the life of a christian. q. what is that ? a , z the fauour of god to the par●oning of our sinnes , and to the sauing of our soules . q. what is the next way to satisfie this hunger , and to quench this thirst ? a. a to beleeue that iesus christ gaue his body to be crucified , and his bloud to be shed for our sinnes . q. what lesson doth this sacrament teach us ? a. as truely as the bread that wee eate , and the wine that we drinke ●oth nourish and comfort our bodies ; b so the body , and bloud of christ , if we eate and drinke them c by faith , shall nourish our soules vnto euerlasting life . q. how many things are required to prepare vs to the worthy receiuing of the lords supper ? a. foure things . q. what are the two first ? a. d knowledge and e faith . q. where is that taught vs ? a. in our creed , and catechisme . q. what are the two last ? a. f repentance , and g loue. q. where is that taught vs ? a. in the ten commandements . q. why is knowledge required to the lords supper , and not to baptisme ? a. because baptisme is the sacrament of our birth in christ : the lords supper is the sacrament of our growth in christ. q. what is this faith that is required ? a. h to beleeue that iesus christ gaue his body to be crucified , and his bloud to be shed for our sinnes . q. why is faith required ? a. because well we may eate the bread , and drinke the wine without faith : but we i cannot eat christs body , and drinke his bloud without faith . true ; for the eating of his body is a spirituall eating , and the drinking of his bloud is a spirituall drinking , consisting in meditation of the wonderfull loue of god the father , who , to saue our soules , spared not his owne sonne : the wonderfull loue of god the sonne , who to saue our soules , spared not his owne selfe , but gaue himselfe to suffer a shamefull death , a bitter death , and an accursed death for our sinnes : k here is the loue of christ that passeth knowledge : such is the breadth and length , and depth , and height of it , that we are not able sufficiently to comprehend it . and like as the body by feeding and drinking , doth gather strength for the better performance of all actions of nature : so the soule of a christian by meditation on this loue of christ in giuing his body to be crucified , and his bloud to be shed for our sinnes , doth gather more and more strength continually for the better performance of all actions of grace ; whether they be actions of dependance , to depend vpon him , and put our trust in him in all states , in all conditions , euen in the time of affliction , and persecution , and at the very hou●e of death ; or whether they be actions of conformitie to his will , in obeying him , and walking in the wayes of his holy commandements vnto the end ? q. why is repentance required● a. l because faith is required . for by faith we beleeue that christ died for vs. q. what ought we then to doe for him ? a. to m serue him all the dayes of our life : and sith we cannot serue him by perfect obedience ; to serue him as we can , by true repentance . q. how many parts be there of repentance ? a. foure parts . q. what are the two first ? a. to n confesse our sinnes , and to be o sorry for them . q. what are the two last ? a. to p pray to god to forgiue them for christs sake , q and to amend our liues : desiring god to giue vs grace that we may amend them . q. how many offices be there of loue ? a. three . q. what is the first ? a. to doe our r neighbour no wrong . q. what is the second ? a. to doe him good if wee can . q. what is the third ? a. if he doth vs wrong to forgiue him . q. why must we haue this loue ? a. s because we looke that god for christs sake should forgi●e vs. the second catechisme concerning the lords prayer . §. 1. question . say the lords prayer ? a. our father which art in heauen , &c. q. why is it called the lords prayer ? a. a because our lord and sauiour iesus christ taught his disciples thus to pray . q. why are you taught to say , our father , and not my father . a. for two reasons . q. what is the first ? a. b because god is the father of vs all . q. what is the second ? a. to teach vs to pray c for others , as well as for our selues . q. which art in heauen in what heauen doth god dwell ? a. d in the third heauen , called the e heauen of heauens . q. how many heauens are there ? a. three heauens . q. what is the first ? a. where the birds of the ayre are , they are called in scripture f the birds of heauen . q. what is the second ? a. where the sunne , moone , and starres are , they are called in scripture g the starres of heauen . q. what is the third ? a. h aboue all , where god is . q. is not god euery where ? a. i yes . q. why then is he said to be in heauen ? a. for two reasons . q. what is the first ? a. because he is there in most speciall manner . q. what is that speciall manner ? a. k he doth communicate himselfe in glorious manner to his saints and angels . god is in all creatures as the author of nature , l and communicating vnto them the gifts of nature : god is in speciall manner in his church , as the authour of grace , and m communicating vnto them the gifts of grace : but in most speciall manner he is in heauen , as the authour of glorie ; and communicating the riches of his glory vnto the angels and saints . q. what is the second ? a. to teach vs that when we pray , our affectious should be in heauen . q. do you beleeue that god is your father ? a. yes . q. and what father ? a. n an heauenly father . that is the best father : for o heauenly things are better then earthly things , p as the light of the sunne is better then the light of a candle . q. what lesson doth this teach vs ? a. therefore q he is willing to heare vs. q. for thine is the kingdome ] say this in plainer manner ? a. the kingdome is thine . q. what kingdome ? a. r the kingdome ouer all the world . q. what is the meaning ? a. s thou art king ouer all the world . q. thine is the power ] say this in plainer manner ? a. the power is thine . q. what power ? a. t ouer all the world . q. what is the meaning ? a. all power belongeth to thee . q. thine is the glory ] say this in plainer manner . a. the glory is thine . q. what is the meaning ? a. u all glory belongeth to thee . q. doe you beleeue that god is king ouer all the world . a. yes . q. and that all power belongs to him ? a. yes . q. what lesson doth this teach vs ? a. therefore he is able to helpe vs. this is the first part of the prayer , commonly called the inuocation : and it conteines the profession of our faith in god , both touching his goodnesse that he is our father , and therefore willing to heare vs. and touching his power , that he is king of all the world and therefore able to helpe vs : without this faith we cannot pray . now followeth the petition . § 2. q. how many petitions are there ? a. sixe petitions . q. into how many parts be they diuided ? a. into two parts . q. how many petitions be there in the first part ? a. three . q. what doe we pray for in the three first ? a. such things as immediately concerne gods glory . q. what doe we pray for in the three last ? a. such things as immediately concerne our owne good . q. say the first petition ? a. hallowed be thy name . q. say this in plainer manner . a. we pray thee that thy name may be hallowed . q. what is hallowed ? a. made holy . q. is not gods name holy already ? a. yes . q. hath it any need of our making ? a. no. q. what then is the meaning of the word ? a. made knowne to be holy . q. what is the meaning of the petition ? a. we pray thee that this holy name may be made knowne ouer all the world . thus we see the first thing our sauiour would haue vs pray for , is the knowledge of god : for he well knew t the want of this is the cause of all euill : and the knowledge of god is the beginning of all goodnesse . q. to what end doe wee pray thus ? a. to this end , that knowing him to be a god that delighteth in holines , we might therby be moued to a refer all things to the glory of his holy name . q. what is the next petition ? a. thy kingdome come . q. say this in plainer manner . a. we pray thee , that this kingdome may come . q. what is the meaning ? a. we pray thee that this word and gospel may be preached ouer all the world . q. for in reason consider : how are the kingdomes of men planted and established ? a. b by the sword . q. what is gods sword ? a. c his word . in like manner , when a king giues vs lawes , and we receiue them ; then he becommeth our king , and we his people ; so when god giues vs lawes , & we receiue them , then he becomes our king , and we his people . now his word contains his lawes . q. how many things doe we pray for in this petition ? a. for two things . q. what is the first ? a. d that god will send faithfull pastours to preach his word . q. what is the second ? a. that god will send e christian princes to giue countenance to it . q. what is the next petition ? a. thy will be done in earth as it is in heauen . q. 〈◊〉 this in plainer manner ? a. we pray thee that thy will may be 〈◊〉 in earth as it is in heauen . q. how are we able to doe gods will ? of our selues , without grace or no ? a. f not of our selues without grace . q. what doe we pray for then ? a. that god g will giue vs gr●ce to doe his will. q. as it is in heauen ; by whom ? a. by h the angels . q. why must we pray to doe gods will , as the angels doe it ? a. because i one day we shall be like vnto them in glory : therefore k we haue cause to desire to be like vnto 〈◊〉 here in grace . now 〈◊〉 how the three petitions doe cohere together . 1. we prayed that gods holy name might be knowne ouer all the world : 2. we pray that the word and gospel might be preached ouer all the world , l whereby we may be brought to the knowledge of him : and thirdly we pray that god will giue vs grace , not onely to know him , but to doe his will , euen as the angels doe it in heauen . and then we are happy , as our sauiour saith ; m if ye know these things ; happy are ye if ye doe them . q. what is the next petition ? a. giue vs this day our daily bread . q. why doe we pray for gods glory in the first place ; and then for things which concerne our good in the next ? a. because n first we must seeke the kingdome of god , and the righteousnesse thereof ; and then all other things shall be cast vpon vs , q. what is meant by bread ? a. o all things needfull for this life . q. what is meant by daily bread ? a. all things needfull for euerie day . q. what is meant by our bread ? a. p bread gotten by a lawfull vocation . q. what is meant by giue it vs ? a. that we may haue it as a gift from god. q. what is the consequent thereof ? a. that we may haue q gods blessing with it . q. how many benefits be there of gods blessing ? a. three . q. what is the first ? a. r by the blessing of god it shall satisfie our natures . q. what is the second ? a. s by the blessing of god it shall content our mindes . q. what is the third ? a. hauing eaten , and béen refreshed , by the blessing of god , we shall vse our health and strength to the seruice of god , and not to t the seruice of the world , the flesh , and the diuell . q. how many things doe we pray for in this petition ? a. for three things . q. what is the first ? a. that god will giue vs all things needfull for this life . q. what is the second ? a. that god will giue vs his blessing with it . q. what is the third ? a. that god will giue vs grace to liue in some lawfull vocation . q. what is the next petition ? a. forgiue vs our trespasses , as we forgiue them that trespasse against vs. q. what is a trespasse ? a. a sinne . q. what is a sinne ? a. the breaking of any one of gods commandements . q. what doe we pray for in this petition ? a. for forgiuenesse of sinnes past . q. doth god forgiue all men their sinnes ? a. x no. q. whom then ? a. such as y beleeue and z repent . q. what doe we pray for then in this petition ? a. that a god will giue vs repentance , for b hereby we grow to be the more assured of gods fauour in the forgiuing of our sinnes . q what is the last petition ? a. and lead vs not into temptation . q. what is the meaning of these words ? a. but deliuer vs from euill . the latter words explaine the former . q. how many sorts of euill be there in the world ? a. two sorts . q. which are they ? a. the euill of sinne , and the euill of sorrow . q. what euill is meant in this place ? a. the euill of sinne ; as appeares by the word temptation . q. what is a ●entation ? a. b euery thing that tempteth vs vnto sinne . q. what do we pray for in this petition ? a. that c god will keepe vs from sinnes hereafter . the third catechisme tovching the ten commandements . §. 1. question . vvhat doth the law of god teach vs ? a. d what we ought to doe . q. how many commandements be there in gods law ? a. e tenne . q. into how many parts be they diuided ? a. f into two , accordingly as they were written in 2. tables . q. how many commandements are there in the first table ? a. g foure . q. how many in the second ? a. h sixe . q. what is contained in the foure first ? a. our duty towards god. q. what is contained in the sixe last ? a. k our duty towards our neighbor . q. repeat the first commandement ? a. thou shalt haue no other gods but me . q. how many duties are contained in this commandement ? a. thrée . q. what is the first ? a. l to loue god. q. what is the second ? a. m to feare god. q. what is the third ? a. n to put our trust in god. q. how many things are forbidden ? a. thrée things contrary . q. what is the first ? a. o to loue the world . q. what is the second ? a. p to feare the world . q. what is the third ? a. q to put our trust in the world . q. how doe you prooue that these latter three , are contrary to the first three ? a. because the loue of the world is contrary to the loue of god. 1. ioh. 2. 15. r therefore the feare of the world , is contrary to the feare of god : and to s put our trust in the world is contrary to our putting of our trust in god. q. ought we not to loue one another ; especially inferiours to loue and feare their superiours ? a. t yes : but for u gods sake : but god is to be loued and feared for his owne sake . q. what is the second commandement ? a. thou shalt not make to thy selfe , &c. q. what is forbidden in this commandement , in one word ? a. x will-worship . q. what is will-worship ? a. to worship god after our owne wits and wills . q. what is commanded ? a. y to worship god according to his word . so parents looke to be serued of their children , not by doing that which they thinke will please their parēts ; but by doing what their parents command thē : so masters look to be serued by their seruāts , so princes looke to be serued of their subiects . yet the child is made after the image of god , as well as the father : the seruants as wel as the master : the subiects as well as the prince ; and therefore are able to vnderstand of themselues what is fit to please their parents , their maisters , their princes : but none of vs is of himselfe able to conceiue what is pleasing to god : for my wayes , are not your wayes : neither are my thoughts your thoughts , saith the lord : but as high as the heauens are aboue the earth ; so are my wayes aboue your wayes , and my thoughts aboue your thoughts , saith the lord. isa. 55. 8 , 9. q. what is that worship of god which he hath commanded vs in his word ? a. it is of a different nature , according vnto different times ; vnder the olde testament , and vnder the new. q. what was the worship that god commanded in the time of the old testament ? a. it consisted in varietie of ceremonies , both touching z the place of his worship , the temple in ierusalem : and a touching the persons that performed it , which were the priests . and last of all , b touching the actions performed by them in varietie of sacrifices . q. what was chiefly meant hereby ? a. the c crucifying of christ iesus , together with all the graces and benefits which the church of god doth enioy through the death and passion of christ iesus . q. what be those benefits which we enioy by christ ? a. they are in number three . q. what is the first ? a. d our attonement and reconcilement with god , which consists in the forgiuenesse of our sinnes ? q. what is the second ? a. the e sanctification or purification of our natures . q. what is the third ? a. the f saluation of our soules . q. what is the worship of god prescribed in gods word , in the dayes of the new testament ? a. that which for the most part is meerely morall and perpetuall . q. how many parts be there of it ? a. three . q. what is the first ? a. the g ministry of the word in the preaching and hearing of it . q. what is the second ? a. the h exercise of prayer . q. what is the third ? a. the i administration , and participation of the sacraments . q. what is forbidden ? a. the contraries vnto these . q. what is contrary to the ministery of the word ? a. two things . q. what is the first ? a. the k contempt of it . q. wherein doth this consist ? a. in two things : to wit , the l disuse thereof , or the vse thereof in an m vnconscionable manner . q. what is the second ? a. the n bringing in of a worship besides or contrary to the word of god. q. giue some example● hereof ? a. o as the sacrifice of the masse amongst papists . q. what els ? a. the p making of images to superstitious endes , the q placing of them in churches , & r worshipping of them . a. what else ? a. the s worshipping of reliques . q. what els ? a. the t consecrating of oyle , creame , salt , &c. q. what is contrary vnto prayer ? a. two things . q. what is the first ? a. the u neglect , or disuse of prayer . q. what is the second ? a. an vnlawfull vse of prayer . q. wherein doth this consist ? a. in two things . q. what is the first ? a. in x praying without a right faith . q. wherein doth that consist ? a. in y praying vnto any other saue vnto god : in praying in z any other name then in iesus christ. q. doe papists transgresse in this ? a. yea. q. how many wayes ? a. in praying vnto saints , in praying vnto angels , in praying vnto images . q. what is the second ? a. in praying without right affections . q. how many wayes is that committed ? a. two wayes . q. as how ? a. in praying superstitiously , or in praying profanely . q. how superstitiously ? a. z in praying in a tongue they vnderstand not , as papists . q. how profanely ? a. a in praying without due reuerence , and deuotion . q. what is contrary to the right administration of the sacraments ? a. two things . q. what is the first ? a. the b contempt of gods institution . q. how is that committed ? a. two wayes . q. what is the first ? a. c by not comming to the lords table . q. what is the second ? a. by d receiuing it vnworthily , when we doe come . q. what is the second way in generall ? a. by e bringing in our owne institutions , as the papists haue brought in fiue sacraments more . q. what is the third commandement ? a. thou shalt not take the name of the lord thy god in vaine , &c. this is both a bidding and a forbidding commandement . q. what is commanded in this commandement ? a. to take gods name . q. what is forbidden ? a. to take it in vaine . q. vnder this generall duty of taking gods name , how many duties are commanded in speciall ? a. two. q. what is the first ? a. f to pray vnto him . q. what is the second ? a. g to sweare by him , q. what is the difference betweene prayer commanded in the second commandement : and prayer commanded in this third commandement ? a. solemne prayer is commanded in the second : briefe eiaculations vpon occasion , in the course of our common affaires , is commanded here . q. how many things in speciall are forbidden , vnder the generall of taking gods name in vaine ? a. two. q. what is the first ? a. to pray in vaine . q. what is the second ? a. to sweare in vaine . q. what is it to pray in vaine ? a. to h pray with our lips , when our hearts are farre from him . q. how many wayes may we sweare in vaine ? a. thrée wayes . q. what is the first ? a. i by swearing falsly . for k ieremie saith , thou shalt sweare in truth . q. what is the second ? a. by swearing l rashly : for m ieremie saith , thou shalt sweare in iudgement . q. what is it to sweare rashly ? a. to sweare without iust cause . q. how many iust causes be there of an oath ? a. two. q. what is the first ? a. when the n magistrate putteth vs to it . q. what is the second ? a. when o voluntarily we take it , to end strife among our neighbours . q. what is the third ? a. by p swearing wickedly . for q ieremie saith , thou shalt sweare in righteousnesse . q. what is it to sweare wickedly ? a. to r bind our selues with an ●ath , or to vow some wicked thing . as the iewes ; s forty of them bound themselues with a vow , that they would neither eate nor drinke till they had killed paul. such oaths are better broken then kept : all the sinne is in the making of them ; for how contradictious is it , to desire that god would be reuenged on vs , if we doe not dishonour him . q. how many wayes els may we transgresse this commandement ? a. three wayes . q. what is the first ? a. by taking gods word in vaine . q. what is the second ? a. by taking gods sacraments in vaine . q. what is the third ? a. by taking his workes in vaine . q. what are these works of god which we may take in vaine ? a. workes of mercy , and workes of iudgement . q. how are gods workes of mercy taken in vaine . a. when t we are not thereby prouoked vnto thankfulnesse , and obedience . q. how are gods workes of iudgement taken in vaine ? a. when u we are not thereby stirred vp vnto repentance . q. what is the next commandement ? a. remember that thou keepe holy the sabboth day , &c. q. what is commanded in this ? a. to keepe it holy . q. what is forbidden ? a. to profane it . q. what is it to keepe it holy ? a. to performe the duties of the day . q. of how many sorts are the duties of the day ? a. of two sorts , publike and priuate . q. what are the publike duties ? a. to x come to church to heare the word of god y read , and z preached ; to a pray ; to b sins psalmes , to c receiue the sacraments . in few words , the exercise of the word , and prayer . q. what are the priuate exercises ? a. partly common , and partly proper . q. what are the common ? a. the exercise of the word and prayer ; but in reference to the publike . q. what are the proper exercises in priuate ? a. conference and meditation . §. 2. q. what is the first commandement of the second table ? a. honour thy father and thy mother . q. what is the dutie commanded in this commandement ? a. the duty that we owe to euery one in respect of his place in the common-wealth . q. how many sorts of men are meant by father and mother . a. thrée sorts . q. who are they ? a. first naturall parents . q. * children must honour them . and who els ? a. masters . q. d seruants must honour them . and who els ? a. princes , and magistrates . q. e subiects must honour them . what is meant by honour ? a. f obedience . q. must they obey them in all things ? a. g no. q. in what then ? a. h in things indifferent . q. what are things indifferent ? a. such things as god hath neither commanded nor forbidden . q. how many things are commanded in this commandement ? a. thrée things . q. what is the first ? a. the h duty of inferiours to the●r superiours . q. this is expressed . what els ? a. the i duty of superiours to their inferiours , as of parents to their children : masters to their seruants ; princes to their subiects . q. this is implyed by the rule of relatiues . what els ? a. the duties that equalls ought to performe one to another among themselues ; as to respect one another ; to be k courteous one to another ; & to l honour one another : for all their duties can be referred to no other commandement , then to this . q. what is the sanction of this commandement ? a. that thy dayes may be long in the land , which the lord thy god giueth thee . q. what is promised in this ? a. long life . q. haue all the children of god length of life ? a. they haue , two manner of wayes . q. what is the first ? a. m they haue the blessing of long life in this world , like as they haue the blessing of health euen in sicknes ; and the blessing of wealth euen in pouertie ; so n farreforth as all states and conditions worke for their good . q. what is the second ? a. the sooner they die here , the sooner they enter vpon life in the kingdome of heauen : so that the shorter it is here , the longer it is there . q. indeed the land of canaan was a figure of heauen : but haue not the wicked long life sometimes ? a. o yes , in this world ; but it is a cursed , not a blessed life vnto them : and it is but a life in sinne ; which the scripture accounteth death rather then life . q. what is the next commandement ? a. thou shalt doe no murther . q. what is forbidden in this commandement ? a. p unmercifulnesse , or cruelty . q. what is commanded ? a. q mercy , and all the workes thereof . q. the workes of mercy ; of how may sorts are they ? a. of two sorts . q. what are they ? a. either concerning r the body , or concerning the s soule . q. what are workes of mercy concerning the body ? a. to t féed the hungry ; so refresh the thirsty ; to cloath the naked ; to succour them that are harbourlesse , to visit the sicke , &c. q. what are workes of mercy concerning the soule ? a. to instruct , to exhort in righteousnesse ; to desire and labour the good and u saluation of mens soules . q. which of these two sorts are the worthiest workes ? a. workes of mercy conce●●ing x the soule . q. how many wayes may this commandement be transgressed ? a. two wayes in generall . q. as how ? a. either inwardly , or outwardly . q. how inwardly ? a. by two passsions , of y anger , and z malice . q. what is anger ? a. the desire of reuenge . q. is all reuenge forbidden ? a. no. q. what is forbidden , and what is not ? a. d priuate reuenge is forbidden : publike is not . q. what is publike reuenge ? a. reuenge taken by the hand of the magistrate , vpon a malefactour : and d this is lawfull ; for it is gods e vengeance . q. how many wayes is this commandement transgressed outwardly ? a. thrée wayes . q. as how ? a. by lookes , by words , by deeds . q. how , by lookes ? a. as when a reuengefull mind , or malitious heart betrayeth it selfe by f sowre lookes , or frowning countenance . q. how by words ? a. when the irregular passion of our hearts breakes out into euill g spéeches . q. how by deeds ? a. foure wayes . q. what is the first ? a. by h smiting of our brother . q. what is the second ? a. by i wounding of him . q. what is the third ? a. by k mayming of him . q. what is the fourth ? a. by l killing of him . and herein in are diuers degrées , according as the parties murthered come néerer to vs in propinquitie of bloud ; m as the father or n mother murthering the child : the child o murthering his owne father : or the brother p his brother : vntill we come to the highest degree of sinne in this kind , which is , when a man layeth violent hands q vpon himselfe . q. what is commanded in this commandement ? a. to speake nothing but r good vnto him : to doe him all the good s we can . q. what is the next commandement ? a. thou shalt not commit adultery . q. what is forbidden in this commanded ? a. intemperancie , in a word . q. what is commanded ? a. the vertue temperance . q. what is temperance ? a. the moderation of the pleasures of the flesh . q. how many sorts are thereof ? a. two sorts . q. which are they ? a. sobrietie , and chastitie . q. what is contrary to sobrietie ? a. in meates gluttonie : in drinks drunkennesse . q. what is contrary to chastity ? a. unchastity , or the sinne of vncleannesse . q. how many wayes is this commandement transgressed ? a. two wayes in generall . q. as how ? a. inwardly , or outwardly . q. how inwardly ? a. by an vnchast , or t intemperate heart . q. how many wayes outwardly ? a. thrée wayes . q. what is the first ? a. by u wanton lookes . q. how els ? a. by x wanton words . q. how els ? a. by wanton y deeds ; whereof there are many degrees in sinne , vntill we rise to the highest in this kind , which is called the sinne of z sodomie . q. what is the next commandement ? a. thou shalt not steale . q. how many things are forbidden in it ? a. two things . q. what is the first ? a. to z liue without a vocation . q. what is the second ? a. to be a discontented with our meanes which we raise out of our vocation . q. what is the third ? a. to b wrong our neighbour in his goods . q. what is commanded ? a. thrée things . q. what is the first ? a. to c labour in some lawfull vocation . q. what is the second ? a. contentment with our estate . q. what is the third ? a. to d helpe our neighbour in his estate . q. how many wayes may this be transgressed ? a. two wayes ; inwardly , or outwardly . q. how inwardly ? a. by couetousnesse and discontent . q. what is couetousnesse ? a. e a desire of riches . q. what is it to be rich ? a. to abound in things g more then are necessary . q. things necessary , of how many sorts are they ? a. of two sorts . q. as how ? a. either necessary to our person ; or necessary to our vocation . q. outwardly how is it transgressed ? a. two wayes . q. which are they ? a. manifestly , or closely . q. manifestly , how many wayes ? a. by h violence , or i deceit . q. how by violence ? a. by robbery . q. how by deceit ? a. by filching , stealing , couzening , &c. q. closely how many wayes ? a. k as many wayes as be trades in the world . q. what is the next commandement ? a. thou shalt not beare false witnes against thy neighbour . q. what is forbidden herein ? a. all l lying , and dissimulation . q. what is commanded ? a. m truth and plaine dealing . q. how many wayes may this commandement be transgressed ? a. two wayes . q. which are they ? a. by excesse , or by defect . q. how by excesse ? a. by speaking more then the truth . q. is it alwayes a sinne to speake more then is truth ? a. n yes alwayes . q. how by defect ? a. in speaking lesse then is truth . q. is it alwayes a sinne to speake lesse then is truth ? a. o no , p vnlesse we are called to speake the whole truth . q. what is the last commandement ? a. thou shalt not couet . q. what is forbidden herein ? a. first q motions vnto sinne . q. what are first motions vnto sinne ? a. r such as arise before the will consent vnto it . q. what is commanded ? a. s first motions vnto good . q. how may we cause these first good motions to arise within vs ? a. t by frequent meditating , and talking of good things , u and by prayer . q. what is the end of the law ? a. to x driue vs vnto christ ? the fovrth catechisme expounding the creed . §. 1. question . vvhat doth the creed teach vs ? a. f what we ought to beléeue . q. how many articles be there of our creed ? a. twelue . q. into how many parts are they diuided ? a. into two parts . q. the first teacheth vs what we ought to beleeue , concerning whom ? a. concerning god. q. the second concerning whom ? a. concerning gods church . q. how many articles are there concerning god ? a. eight . q. how many concerning his church ? a. foure . q. how are those eight diuided which concerne god ? a. into three parts . q. whom doth the first part cōcerne ? a. god the father . q. whom the second ? a. god the sonne . q. the third whom ? a. god the holy ghost . q. how many articles be there concerning god the father ? a. one , and but one . q. repeat it ? a. b i beleeue in god the father almighty maker of heauen & earth . q. what is the article called ? c a. the article of gods prouidence . q. why doe you say i beleeue in him ? d a. e i put my trust and confidence in him , i hope to be saued by him . q. what is the thing you do beleeue ? a. that there is a god the father who is almighty , for he made both heauen and earth . q. how many parts hath this article ? a. two parts . q. what is the first ? a. f whereby we beléeue that god made all things . q. what is the second ? a. g whereby we beleeue that he doth preserue and gouerne all things . q. the things which god made , of how many sorts are they ? a. of two sorts . q. which are they . a. h uisible , and inuisible . q. what are visible creatures ? a. i such as may be séen ; as all sorts of bodies . q. what are inuisible creatures ? a. k such as cannot be seene , as angels and soules of men . q. of how many sorts are the angels ? a. of two sorts , as l good and bad . q. what are the bad called ? a. deuils . q. did god make the diuels ? a. m yes ; he made the diuels ; but hee did not make them diuels ; he made them angels of light ; they made themselues diuels by sinne . q. how many articles are there concerning god the sonne ? a. six . q. into how many parts are they diuided ? a. into two parts . q. what doth the first part concerne ? a. his person . q. what doth the second part concerne ? a. his office . q. what is the person of iesus christ ? a. n such a person as consists of two natures , god , and man. q. how many articles are there concerning the person of our lord iesus christ ? a. two , as he consists of two natures , god and man. q. repeat the article concerning his godhead ? a. and o i beléeue in iesus christ , p his onely sonne , our lord. q. why doe you say , i beleeue in him ? a. q i put my trust , and confidence in him , and hope to be saued by him . q. what is the thing you beleeue herein ? a. that there is also a god the son : r and that iesus of narareth of whom we read in the gospell is hee . q. are not we also the sonnes of god ? a. s yes . q. why is he then said to be the onely sonne of god ? a. he is the sonne of god t by nature , and by personall vnion : u we are the sonnes of god by grace , and by adoption . q. repeat the article concerning his manhood ? a. which was x conceiued by the holy ghost , y borne of the uirgin mary . q. what is the thing you beleeue in this article ? a. that this sonne of god became a y man , but after z a wonderfull manner . q. how doe you proue that he became man ? a. because he was borne of a woman . q. how after a wonderfull manner ? a. for two reasons . q. what is the first ? a. because he was conceiued by the holy ghost . q. what is the second ? a. a because he was borne of a uirgin . q. why was he thus conceiued and borne ? a. that b he might be without sin . q. why was he to be without sin ? a. that c he might saue sinners . q. how many articles are there of his office ? a. foure . q. what is the office of christ ? a. the office of a d sauiour . q. how many parts hath it ? a. two. q. what is the first ? a. e to die for vs. q. what is the second ? a. to f ouercome death for vs. q. how many articles are there concerning his dying for vs ? a. one , and but one . q. repeat it ? a. he g suffered vnder pontius pilate , was h crucified , i dead , and k buried , l he descended into hell . q. what did he suffer ? a. death . q. what death did he suffer ? a. the death of the crosse . q. what death was that ? a. m a putting to death by the racke . q. vnder whom did he suffer ? a. under pontius pilate . q. what was he ? a. the romane iudge that condemned him . q. how many articles are there concerning his victory ouer death ? a. three ; as he ouercame death by thrée degrees . q. what are they called ? a. the articles of his exaltation , as the former , the articles of his n humiliation . q. repeate the first ? a. the o third day he rose againe from the dead . q. what article is this ? a. the article of his resurrection . q. why the third day ? a. p because it was prophecyed of him , that he should see no corruption . q. what is the second ? a. the article of his ascension . q. repeat it ? a. he q ascended into heauen ; and there he r sitteth at the right hand of god the father almighty . q. whither did he ascend ? a. to the right hand of god. q. hath god a right hand , or a left , in proper speech , as we haue ? a. s no. q. how is it then spoken ? a. figuratiuely . q. what then is meant by it ? a. two things . q. what are they ? a. t first the honour god hath giuen him ; secondly the power u god hath giuen him . q. he sitteth ] is sitting spoken properly or figuratiuely ? a. u figuratiuely . q. what is meant by it ? a. two things . q. what are they ? a. first x to shew that the workes of our redemption is finished ; y secondly to represent his state , or maiestie . q. what is the third article ? a. the article of his comming to iudgment . q. repeate it ? a. z from thence he shall come to iudge both the quicke and the dead . q. what is meant by quicke ? a. a those , who shall be found aliue at that day . q. what is meant by the dead ? a. b all that haue departed this life from the beginning of the world . q. how many articles be there concerning god the holy ghost ? a. one and but one . q. repeate it ? a. c i beléeue in the holy ghost . q. why do you say i beleeue in him ? a. i d put my trust and confidence in him ; and hope to be saued by him . q. what is the thing you beleeue ? a. e that there is also a god the holy ghost . q. are these three gods ? a. f no , though thrée persons , yet but one god. § 2. q. how many articles are there of gods church ? a. foure . q. into how many parts are they diuided ? a. into two parts . q. what doth the first part concerne ? a. the being of the church . q. what the second ? a. the benefits this church obtaineth , by iesus christ. a. how many articles are there of the being of the church ? a. one and but one . q. repeate it ? a. g i beleeue the holy catholike church , h the communion of saints . q. why doe you say i beleeue the church , and not in the church ? a. wee doe beleeue there is a church ; i but we doe not beleeue in the church , but in god ; the church at the best is but a company of men . q. what is the church ? a. k a company of gods children . q. how many sorts of churches are there ? a. two sorts . q. what are they ? a. l triumphant and militant . q. what is the church triumphant ? a. the m company of gods children in heauen . q. why is it so called ? a. n because they are out of all danger , and so doe triumph . q. what is the church militant ? a. the company of gods children here on earth . q. why are they thus called ? a. o because they fight the lords battels against the world , the flesh , and the diuell . q. what church is here meant ? a. the church militant . q. what doe you learne here ? a. that god hath a church , p and will haue to the end of the world . q. how many properties doe belong to this church ? a. three . q. what are they ? a. first it is q holy : secondly r catholike : thirdly it hath a s communion betwixt the members of it . q. holinesse , of how many sorts is it ? a. of two sorts . q. what are they ? a. t holinesse of faith , and holinesse of life . q. holinesse of faith , what is that otherwise called ? a. our x iustification . q. what is holinesse of life otherwise called ? a. our y sanctification . q. is holinesse of faith perfect or imperfect ? a. z perfect holinesse . q. how so ? a. in regard of the obiect thereof . q. what is the obiect ? a. a christ , and his righteousnes . q. holines of life , is that perfect or imperfect ? a. imperfect . q. of how many sorts is holines of life ? a. of two sorts . q. which are they ? a. there is a legall holines , according to the law ; or euangelicall , according to the gospell . q. what is legall holines ? a. to a be without sinne . q. is this holines required of gods church ? a. b no. q. what is euangelicall holinesse ? a. to c confesse our sinnes ; to be sorry for them ; and to amend our liues . q. is it required of gods church ? a. d yes . q. what is the second propertie ? a. it is catholike . q. what is catholike ? a. universall , or ouer all . q. ouer all what ? a. e ouer all parts of the world . q. is the church of god ouer all parts of the world ? a. f it is , or may be ; it is not now tyed to any place . q. what is the third propertie ? a. g it hath a communion betweene the members of it . q. how many sorts of famous communions are there ? a. thrée . q. what is the first ? a. h a naturall communion , & that is in bloud betwéene parents & children . q. is this communion here meant ? a. no. q. what is the second ? a. i a ciuill communion , consisting in gouernment . q. is this the communion ? a. no. q. what is the third ? a. k a spirituall communion . q. is this the communion incident to gods church ? a. l yes , this is it . q. wherein doth it consist ? a. m in the root and the fruits . q. what is the root ? a. n the spirit of god. q. what are the fruits ? a. the graces of gods spirit . q. what are these graces ? a. partly inward , and partly outward . q. what are the outward ? a. the o word of god , and the sacraments . q. what are the inward ? a. diuine , or morall . q. what are the diuine ? a. o the three theologicall vertues , faith , hope , and charity . q. what are the morall ? a. all morall vertues sanctified by the spirit of god. q. how many benefits doth the church obtaine by christ ? a. three , expressed in three articles . q. what is the first ? a. p forgiuenes of sinnes , in this world . q. what is the second ? a. the q resurrection of our bodies at the end of this world . q. what is the third ? a. r life euerlasting , in the world to come . finis . notes, typically marginal, from the original text notes for div a14092-e130 a ier. 31. 1. 31 , 32. 33. b mar. 10. 17. 19. c rom. 1. 16. d deu. 30. 16. ez. 20. 11. gal. 3. 12. e mar. 16. 16. f gal. 3. 21. g rom. 8. 3. h eph. 2. 3 ioh. 9. 34. 〈…〉 i col. 1. 21 k ●● . ●3 . 3. l rom. 5. 19. m ● . cor. ● . 16. n eph. 1. 13 〈◊〉 tim. 1. ● . o 1. ioh. 1. 8 1. kin. 8. 46. iam. 3. 2. p mat. 9. 1● . q 1. tim ● 15. r 2 cor. ● . 3. act 13. 40 s 1. pet. ●● , 8. rom. 2. 9. u gal. 30 10. * mat. 3. 6 1 ioh. 1. 9 x ma● . 1. 4 mat. 9. 13. y eph. 2. 8 z iam. ● . 10. a mar. 1. 15. heb. 6. 1. b 1. tim. 〈…〉 . c ●om . 4. 〈◊〉 . d mat. 28. ●9 . e mat. 25. ●6 . 1. cor. 11. 23 ▪ f ● . pet. 3. 2● . ● . cor. 6. 11. g act. 2. 38 & 22. 16. h 1. ioh. 1. 7. i rom. 3. 25. & ● . 9. k rom. 10. 17. l 1. cor. 7. 14. gen. 17. 7. m 1. ioh 18 n gal. 3. 10. 13. 1. thes. 2. 10. o rom. 6. 23. gen. 2. 17 p gal. 3. 13 q rom. 6. 6. 7. 12. r rom. 6. 14. s rom. 7. 17. t 1. tim. 2. 26. u 1. pet 3. 〈◊〉 . 2. king. 5. 13. * 1 ioh. ● . ● . x mat. 26 , 26. 27. y ps. 104. 15. z ps. 4. 6. 7 & 32. 3 , 4 , 5. a ioh. 6. 54 35. ioh 4. 14. b ioh. 6. 27. 33. 35. c ioh. 6 , 40 d 1. cor. 11. 28. 29. e luk. ●2 . 19. 20. f luk 22. 11. 1. cor. 11. 30. 31. g mat. ● . 23. h cal. 2. 20 i ioh. 6. 35. k eph. 3. 19. 18. l gal. 5. 5. luk. 17. 47. 50. m 1. cor. 6. 20. n mar. 1. 5 o 2. cor. 7 11. p luk. 18. 〈◊〉 . q mat. 3. 8 r 1. cor. 13 ● , 5 , 6 , 7. s eph. 〈◊〉 32. notes for div a14092-e3650 a luk. 11. 1 , 2. b mal. 2. 10. iob 31. 15. c eph. 6. 18. mat. 5. 44. d 2. cor. 12. 2. e 2. chron , 6. 18. f gen. 1. 20. hos. 2. 18. g gen. 1. 16. 17. h 1 kin. 8. 27. 39. 43. i psal. 139 7 , 8. 9. k mat. 10. 37. reu. 3. 2. l act. 17. 28. m ez. 20. 12. n mat. 6. 32 o col. 3. 2. p 2. pet. 1. 19. q luk. 11 13. r dan. ● . 1. 8. 21. ps. 103. 19 s ps. 47. 7. rom. 13. 4 2. chr●n . 20. 6. t ps , 62. 11 12. ioh. 19. 11 mat. 28. 18. u 2. chro ▪ ●9 . 11. t 1. thes. 4 , 5. a 1. cor , 10 51. b rom. 13. 4. c eph. 6. 17 heb. 4. 12. ps 149. 6. d ier. 3. 15. mat. ● . 38 ▪ e 〈…〉 f ioh. 15. ● 2. cor. ● . ● . g heb. 13. 21. h 〈…〉 i 〈…〉 k 〈…〉 l act. 26. 18. 2. cor. 2. 14. m 〈…〉 n 〈…〉 o deut. 8. ● . p 2. thes. 3. 12. q 〈…〉 r hag. 1. 6. s pro. 13. 15. 2. tim. 6. 6 t deut. 32 15. 49. ezec. 16. 1. ioh. 3. 4. x deut. 29 20. iam. 2. 13. pro. 28. 13 ps. 54. 5. iohn . 2. 8. mat. 12. 32 y luk. 24. 47. z luk. 3. 3 act 2. 38. a 2. tim. 2. 25. act. 5. 31. & 11. 18. b ps. 32. 5. b iam. 1. ●4 . mat. 4. 3. 1. cor. 1. 5. c ioh. 17. ●5 . notes for div a14092-e7830 d luk. 18. 18 , 20. e ex. 34. 28 deu 4. 13. & 100 4. f ex. 31. 18 , deut 10. ● 3 ▪ g eph. 2. 2. mat. 22. 〈◊〉 h mat. 19. 19. luk , 10. 27. k mar. 12. 31. l deu. 6. ● . m deut. 6. 21. 13. n ps. 37. 5. ier. 17. 5. iob. 13. 15. o 1. ioh. 2. 15. p is. 51. 12. ier. 10. 2. q pro. 28. 26. ps. 146. ● . & 20. 7. r is. 51. 12 13. is. 8. 12 , 13. s ps. 118. 9. ier. 17. 5. 7 t mat. 5. 43 , 44. u mat. 2● . 39 , 40. x ps. 106. 28 , 29. 38. 39. num. 15. 39. hos. 13. 2. y ps. 119. 113. is 50. 10. & 8. 20. z ez. 25. 26 , 27. a ex. 28. b leu. 1. 2 3 , 4. c ioh. 1. 29 heb. 10. 4. 16. d leu. 4 ▪ 20 e ezek. 20. 12. heb. 10. 2. f deut. 33. 29. g esd. 7. 4. 7. 18. luk. 4 16. 17 , 18. act. 13. 15 eph. 4. 11 , 12. 2. tim. 2. 15. h 1. tim. 2. 1. mat. 21. 13 act. 2. 42. ib. 3. 1. ib. 6. 4. i act , 2. 42. 20. 7. k luk. 7. 30. l act. 13. 46. m luk. 8. 11 , 12. &c. ier. 12. 21. ezek. 33. 32. n isa. 1. 1● . ier. 14. 5. 1 kin. 12. 33. o heb. 7. 23. 27. & 9. 12. 14. 22. 25. 26. 28. & 10. 12. 14 p ex , 20 , 4. q num. 33 12 1 kin. 18. 4 r ●x . 10. 5. reu. 9. 20. s iud. 9. gen. 50. 25. ex. 13. 14. iosh. 24. 32. t rom. 14. 17. u ps. 14. 4. x ps. 16. 4. y phil. 4. 6. z ioh. 15. 24. heb. 13. 15 1 ioh. 2. 1. 1 tim. 2. 5 reu. 8. 3. z 1 cor. 14 a ier. 12. 2. b mat. 1. 7. c ex. 12. 3 24. 2. chron. 30. 10. luk. 22. 19. d 1. cor. 11. 27. e mat. 15. ● f ps. 30. 1● . g deut. 6. 13. & 10. 20. iosh. 23. 7. is. 65. 16. ier. 5. 7. am. 8. 14. zeph 1. 5. h ier. 12. 2. i ier 5. 2 ●eu . 1● . 12 k ier 4 2. l iosh. 9. 14 , 15. leu. 5. 4. 5 m ier. 4. ● . n ex. 〈◊〉 , 8. o gen 21 ▪ 24. & 31. 53. ps. ●5 . 4. p 1. kin. 10. 2. 1. kin 6. 31. q ier 4. 2. r as befor● s act 23 23. 12. t isa. 1. 3. ier. 2 6. 31 , 32. u ier. 2. 30 isa. 1. 5. x act. 13. 14. luk 4. 16. y act. 13. 27. z act. 13. 15. luk. 4. 21. a act. 46. 13. b 1. cor. 14. 26. c act. 20 ▪ 7 * mal. 1. 6. leu. 19. 2 , d 1 tim. 6. 1. e 1. pet. 2. 17. f eph. 6. 1. ● . 1 pet. 2. 18 ● pet. 2. 13 g act. 5. 29 〈◊〉 . 6. 16. luk. 14 26 h col. ● . 22. h 1. pet. 2. ●3 rom. 13. 1 i col. 4. 1. eph. 6. 9. 4 k eph 4. 32. l pet. 2. 17 ▪ rom. 12. 10. m pro. 3. 16. eccl. 8. 12. n rom. 8. 28. o is. 〈◊〉 . 20. p pro. 12. 10. q mal. 5. 7. r luk. 10. 37. iam. 3. 17. s iud. 22. t mat. 25. 35. u mat , 9 , 36. luk. 1. 77. x mat. 16. 26. y mat. 5. 22. z 1. ioh. 3. 15. d rom. 12. 19. pro. 20. 22 , & 24. 29. d rom. ●3 . 4. e ioh. 19. 11. f gen. 4. 5. mat. 5. 62. g mat. 5 22. act. 23. 3. h act. 23. 2 i luk. 10. 30 , k ex. 21. 24 29. l ex. 2. 13. ●en . 4 , 9. m 2 kin. 3 27. ier. 19. 5. 2. chron. 33. 6. n 1. king. 6. 29. lam. 4. 10. o is. 37. 38. p 2. sam. 13. 29. q 2. sam. 17. 23. r gen. 31. 29. s luk. 10 , 27. rom. 12. 14. eph. 4. 3. t mat. 19. 15. & 5. 28 u 2. pet. 2. 14. x eph. 4. 29. y 1. cor. 6. 9. leu. 20. 11 gen. 20. 6. iob. 31. 9. z ezek. 10 1● . rom. 1. z ezech. 16. 49. pro. 6. 6. a pro. 27. 〈◊〉 . & 30. 15. a bak . 2. 5. b 1. thes. 4. 6. c 2. thes. 3. 11 , 12. heb. 13. 5. d eph. 4 28. e eccl. 5. 9. pro. 15. 27 g luk. 12. 21. pro. 30. 8 , h leu. 19. 11. ps. 62. 10. i eph. 4. 28. k thes. 4. 6. l 1. tim. 1 10. reu. 22 , 15 m ps. 15. 2 , 3. n leu. 19. 11. mat. 5. 37. o gen. 20. 12. p 1. king. 22. 16. act. 5. 8. gen. 43. 6. q rom. 7. 7 r rom. 7. 23. iam. ● . 15. s rom. 7. 22. t ps. 1. 2. & 119. 9 , 10 , 11 , 15. 16 , 167. u ps. 50. 10 x rom. 7. 4 gal. 2. 19. & 5. 24. notes for div a14092-e17220 f a. tim. 1 13. b heb. 11. 6. c gen. 17. 1. ioh. 10. 29 d gen. 1. 1 e ps. 62. 8. f heb. 11. 3. g rom. 11. 36. ps. 119. 91 ioh. 5. 17. act. 17. 25 h col. 1. 16. i ps. 8. 3. k gen. 1. 1. ioh. 1. 3 ps. 33. 6. l iud. 6. m iud. 6. n ioh. 1. 1● act. 20. 28. o ioh. 9. 35 & 7. 3. p ioh. 1. 14 q ioh. 3. 16 & 14. 6. r act. 2 , 36 ioh. 20. 28 s ioh. 1. 12 t ioh. ●0 . 30. & 1. 14 u ioh. 1. 12 rom. 8. 15 gal. 3. 26. x mar. 1. 20. y mat. 1. 25. y ioh. 1. 14 1. tim. 2. 5 is. 9. 6. z 1. tim. 3. 16. a is. 7. 14 b heb. 4. 11. c heb. 7. 26. d mat. 1. 21 e heb 7. 27. & 9. 22 f 1. cor. 15. 3 , 4 , 14. g act. 4. 27 h act. 2. 36 i ioh. 19. 30. k ioh. 19. 40 , 41. l eph. 4. 9. m ps. 22. 14. 17. n phil. 2. 8. o 1. cor. 1● 3. p act. 2. 27. ioh. 11. 39. q act. 1. 9. heb. 9. 24. r heb. 1. 13 s ioh. 4. 24. luk. 24. 39. t heb. 1. 3. u mat. 28. 18. u act. 7 , 56. x heb. 10. 12. y heb. 13. & 4. 13. z ioh. 5. 22. 27. act , 1. 11. 2. thes. 18 a 1. cor. ●5 . ●1 . 1. thes. 4. ●7 . b reu. 20. 13. 1 cor. 15. 52. c mat 28. 19. d ioh. 14. 16 , 17. 1. cor. 2. 10. e 1. cor. 2. 11. ps. 139. 2. 1. co. 12. 11. f 1. ioh. 5. 7 g 1. tim. 3. 15. h 1. cor. 12. 12. i ps. 62. 9. 1 cor. 1. 13. k ps. 82. 6 ▪ heb. 2. 10. gal. 3. 26. l reu. 6. 11 m heb. 12. 23. n reu. 21. 4. o 2. tim , 2. 3. eph. 6. 12. ioh. 16. 33. p mat. 16. 18. & 28. 20. heb. 1. 8. q is. 4. 3. 1. pet. 1. 2. r ioh. 421. gal. 3. 28. act. 10. 35 s gal. 3. 28. 1. cor. 12. 12. t rom. 4 ▪ 7 reu. 7. 14. x rom. 5. 1. y 1. cor. 1. 30. z col. 2. 10 a gal. 3. 27 phil. 3. 9. a rom. 7. 12. 13. 14. b iam. 3. 2. c mat. 4. 17. rom. 7. 16 d 1. pet. 1. ●5 . e ps. 28. f mat 28. 29. gal. 3. 28. g ioh 17. 11. h eph. 5. 31 heb. 2. 14. i 1. pet. 23. k eph. 4. 3. l eph. 5. 23 m ioh. 15. 5. n 1. cor. 12. 4. 11. o rom. 9. 4 o ioh. 1. 16 eph. 4. 7. p 1. cor. 15. 17. act. 2. 38. q 1. cor. 15 17. 18. r ioh. 17. 2 toward the vindication of the second commandment by edm. gurnay ... gurnay, edmund, d. 1648. 1661 approx. 83 kb of xml-encoded text transcribed from 42 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-03 (eebo-tcp phase 1). a42355 wing g2260b estc r40533 19348388 ocm 19348388 108755 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support 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(eebo-tcp ; phase 1, no. a42355) transcribed from: (early english books online ; image set 108755) images scanned from microfilm: (early english books, 1641-1700 ; 1672:1 or 2478:7c) toward the vindication of the second commandment by edm. gurnay ... gurnay, edmund, d. 1648. [2], 80 p. printed by e.m. for j. rothwell ..., london : 1661. "june 18, 1639. imprimatur cantabrigiæ per ra. brownrigg ..." item at reel 2478:7c bound and filmed following wing c6981a and g2260a. reproductions of originals in the university of illinois (urbana-champaign campus). library and folger shakespeare library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng ten commandments -criticism, interpretation, etc. idols and images -worship -early works to 1800. 2007-11 tcp assigned for keying and markup 2008-01 spi global keyed and coded from proquest page images 2008-02 elspeth healey sampled and proofread 2008-02 elspeth healey text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion toward the vindication of the second commandment : by edm. gurnay , batchelour in divinity , and minister of gods word at harpley in norfolk . exod. 34.14 . for the lord whose name is jealous , is a jealous god. june 18. 1639. imprimatur cantabrigiae per ra. brownrigg , procan . samuel ward , thomas bainbrigg , thomas bacheroft . london , printed by e. m. for j rothwell at the bear and fountain in cheap-side . 1661 toward the vindication of the second commandment . the man that esteemed the commandments of god above thousands of gold and silver , is called in scripture , the man after gods own hearts ; and our saviour telleth us , that whosoever observeth his commandments , and teacheth men so , the same shall be called great in the kingdom of heaven : great cause therefore is there for the sons of men to be infinitely in love with the commandments of god ; and to think no time so well spent as that which is bestowed about doing some service or other about those commandments : sometime in opening and clearing their passages ; sometime in filling up their pits and valleys ; sometime in making plain their roughness and stumbling-plots ; sometime in delving through their cliffs and altitudes ; sometime in making bridges and passe-overs upon their bottomlesse gulfs ; sometime by one means and sometime another , preparing the wayes of the lord , and making his paths straight : that so their prospect becoming clear and thorough , and their grounds made firm and direct , the children of men may from all quarters be allured unto them ; and leaving their own by-wayes , walk together in them , to the glory and praise of god , through jesus christ our lord. the commandment which i for my part have especially observed , and done my diligence to see what comers and goers are likely to do any violence unto , is that which is accounted the second . and because none are more likely to make bold with that commandment , then they that are addicted unto images , i thought it a good course for me toward my doing the better service in the businesse , to examine all kind of arguments which may any way be made in favour of images ; and such of them as i should find not sufficiently to conclude ( though they concluded never so little ) to give notice of them unto the world. those of them which in these my ensuing pains i purpose ( more or lesse ) to except against , shall be these : arguments in favour of images . 1. that there is little hope for us in these times to prevail against images , when as the learned writers in former times have so little prevailed against them . 2. that every child being able to perceive by them , that they have mouthes and speak not , eyes and see not , &c. it can be but a frivolous ( fantastical , iconoclastical , &c. ) piece of work to make any businesse about such poor things . 3. that now in the time of the gospel , the church of god is at more liberty for the use of images than it was in the time of the law. 4. that the present people of england , are of better strength and judgement than to worship images , or to take any harm by them . 5. that if any amongst us do sometime a glance of honour unto images , so it be but a civil honour and not the divine , ( dulia and not latria ) no just exception can be taken thereat . 6. that images are profitable for many good and holy uses . 7. that they be special good to give instruction . 8. that they be no lesse effectual toward the quickning of devotion . where unto we answer in order . the 1. argument answered . to the first , which pleadeth how little hope there is for us in these times to prevail against the strong holds of images ; we answer , first , that not onely a hope to prevail , but also an apprehension of duty is a fair ( if not the better ) motive unto the attempting of businesse : it being no dispensation unto the dog to give over his barking because the thief will not be gone , but rather it lying upon him to double his barking , so much the more ; and the lord appointing his prophets to speak his words unto the people , whether they will hear them or not . secondly , considering how the light fallings of weak water ( gutta cavat lapidem , &c. ) do in time make hollow the hardest flint ; it is not a thing to be despaired of , but that our weak distillations , if we can rightly level them upon the faces of these images , which the over-flowings of others have already so well washed upon , may pit and fret into them a greater defacement than hitherto hath befallen them ; the latter droppings alwaies making the first dint in the flint , though never a whit more piercing than those that fell before . thirdly , one good effect we are sure shall follow upon our pains , whether it be by writing or speaking ( yea , though it be but babling or scribling ) and that is this ; that in the mean time falshood shall not be able to prescribe any peaceable possession against the truth , as long as any amongst us shall , though with never so stammering a tongue but babble , or never so ragged a quill but scribble against the same . yea , the perverse world it self shall reap some benefit by our such babbling and scribbling ; there being good hope for them , that the lord will not come himself in person to vindicate the truth ( which when he doth , fire and brimstone must follow ) as long as he shall observe any of the sons of men fighting for it , and that we have not utterly forsaken the field . and as for us the pusillus grex , and sorry company of these babblers and scribblers ( for so the industrious contenders for the truth use to be termed ; ) beside the reward which the god of truth hath laid up for those that sell all they have toward the purchasing of this pearl , we shall also in this vale of misery reap many a sweet contentment ; and while we are muddling in the mines of this hidden truth , and working for it through the hardest rocks , we shall meet with many a living spring wherewith to refresh our thirsty souls , and many a clear fountain wherein we may bath and revive our tired spirits ; and all the way along as we go by the silver streamings , pleasant passages , delicate windings , turnings and returnings of this crystal and celestial truth , we shall every foot be entertained with most admirable varieties of sparkling & spangling and most unsatiating contemplations . the 2. argument answered . the second allegation toward the favouring and bearing with images , is this , that every child being able to discern how such kind of things have mouthes and speak not , eyes and see not , &c. it can be but a frivolous piece of work to make any businesse about such poor things . whereunto we answer : if the lord our god be a jealous god , and withall especially jealous against images ; what mortal man shall once dare to term it a frivolous piece of work to be never so cautelous against images ? for can we be too cautelous or too timerous , how we provoke the jealousie of the most terrible god ? now , that the lord so is , namely , both a jealous god , and also especially jealous against images ; many considerations have offered themselves to make it good : and we fear we shall offend the lord , unlesse we admonish the sonnes of men thereof . touching therefore the first of them , namely , that the lord is a jealous god ; it is no more than the scripture every where supposeth : and the prophet esay , when he saith that he putteth on jealousie like a cloak , giveth us fairly to think , not only that the lord is a jealous god , but also that he will be known and plainly professe himself to be : the cloak of a man being his most outward garment , and which doth , livery-wife , best make a man known from other men . yea , moses goeth further , and maketh it no lesse than one of the names of god , to be a jealous god : for thus he saith , the lord whose name is jealous , is a jealous god. whereof also , finally , good reason may be given : for what more fit to make the name of a thing than that which is sufficient to distinguish the thing from all other things of the same kind ? and doth not the name of the jeal●●s god , sufficiently distinguish the true god from all other gods whatsoever ? for as for other gods , so far were they alwayes from being jealous gods , as that though their lovers went to never so many beside themselves , yet to them it was all one ; whensoever they returned unto them , and brought their gifts with them , like common whores they received them without more ado : whereas the true god was alwayes so far frō admitting any partners with him in his love , as that when at any time his people went unto any other god beside himself , he did most severely punish them ; and ( as joshua at first gave them warning ) after he had done them never so much good , he would do them as much harm . true indeed , strange it may seem , that he in whose eyes all the nations of the earth are as nothing , should once vouchsafe to look upon the sonnes of men ; much more , that he should love them , and that with the highest degree of love , the love of jealousie : notwithstanding , whatsoever the cause be ; whether it be because he would amaze the sonnes of men with the immensitie of his love , or whether it be to make them the more watchfull over every thing that offereth to get into their love ; whatsoever the cause be , so it is his pleasure , and so he hath determined , even with no lesse love than the love of jealousie to embrace the sonnes of men . but now concerning our second suppose , namely , that the lord is so especially jealous against images : that we grant may well seem somthing strange , especially considering what a world of creatures there are which both have images as well as these ( whatsoever the eye seeth being an image ) and all such kind of images as may far better ravish the beholders than these counterfeits possibly can . notwithstanding , first , thus much we are sure of , that none of the commandments are grounded upon his jealousie but onely that which is against images ; thou shalt not make any kind of images , &c. — for i the lord thy god am a jealous god. secondly , all the false gods that ever were , what were they else ( ordinarily ) but images ? thirdly , not onely the images of honourable creatures ( as of saints , princes , parents , &c. ) and of profitable creatures ( as kine , oxen , sheep , horses , fowles , &c. ) but also of terrible and hatefull creatures ( as lions , dragons , serpents , &c. ) and even of noysome , common , and vile creatures ( as mice , rats , cats , dogges , worms , &c. ) have been made gods of : which may the more plainly convince , that not onely the thing signified by the image , but also the image it self was the thing so deified and regarded . for though it be never so manifest that such kinde of things have mouths and speak not , eyes and see not , &c. yet such ( who knoweth not ? ) is the perverseness of man , as that if he once setteth on it , he will maintain , that not onely the thing that hath eyes and seeth not , &c. but also the thing which neither seeth , nor hath eyes , nor any similitude of eyes , is notwithstanding a god : witness not only those old heathens , which made a plain stone their god , and which also they called matrem deûm , the mother-god ; but also the disciples of trent at this very day , which maintain that to be the very true god , which hath the perfect similitude ( at least the similitude ) of a cake of bread. for though all their wits and senses do never so strongly reclaim against such monstrous positions ; yet if they once set on it , they will be so far from relenting thereupon , as that they will rather double their resistance so much the more , and make that a principal argument that it must be so , because their common sense saith it cannot be so : even just as they which austine speaketh of , qui in illo figmento numen in esse credebant , quia vitalem in eo motum non videbant ; which kind of argument none but such as had resolved to be wilfully mad would ever make . fourthly , we find , the scripture farre more frequent in forbidding the making gods of images and worshipping them , than in making gods of any other kind of things and worshipping them : and yet the making gods of other things is as much forbidden as the making gods of images ; even in the first commandment , thou shalt have none other gods but me . a fifth reason why the jealousie of god may so especially set it self against images , may be this , because no kind of false gods be so fit for the purposes of false-priesthoods as image-gods be ; namely , because such kind of gods may both be most easily contained in their temples , under their locks and keye , and shall put them to little or no charge , either to guard them ( for they are not worth the stealing away ) or to find them daily meat & drink ( for there is no life in them ; ) they having also many concavities & cells fit for wire-drawings , jugglings , and such miraculous feats ; and finally , being apt to be continued in their full glitterings and beauties , and to make as fair a shew when they are rotten as when they were first made . sixthly , there is no kind of false god which doth beget the mind of man with a more grosse opinion of god and religion than an image-god : and that may be a special cause why the true god doth take such indignation against images . for when such kind of things are esteemed for gods as have eyes and see not , mouths & speak not , &c. the beholders are given to think , that either there is not any true god at all ; or if there be any , that he is some poor , brute , senselesse thing , and such as can do little good or harm : and thus much also a mere natural man , varro , could observe , when he said , that the first setters forth of gods by images , did not onely increase errour , but also take away all fear of religion : whereof austine giveth this fair reason , quia facilè dii possunt in stoliditate similacrorum contemni , i.e. because the stolidity of images made men think accordingly of their gods. moreover , there is no kind of false god so hard to be dispossessed and cast out of the heart of man as these image-gods . for whereas all men are at the first in the state of childhood and ignorance , and children and ignorant persons are most easily taken up with these image-gods : it so commeth to passe , that they take up the first and deepest rooms in the hearts of men ; and so must needs be most hard to remove and cast up again . again , there is no kind of false god that doth more strongly resist the entertainment of the true god than these image-gods : which may well be another special cause of the true gods indignation against them . for the true god being altogether invisible , and taking up his mansion onely in the heart ; and these image-gods being nothing but visible , and having no abidance but in the outward eye ; it must needs be , that such as have once been taken up with them , will very hardly be brought to brook and put confidence in the invisible god. and though at length they be brought to acknowledge , that the true god is altogether invisible ; yet will it be a hard matter for them to put up a prayer to that invisible god , but these old wonted images will obstruct and infect the same : it being a good reason which austine giveth , why the heathens did rather direct their prayers unto the images of the sunne or sea , than unto the real sunne or sea it self ; because ( saith he ) they might think it more likely that the things which carry the similitudes of men ( as those images of the sun and sea , called phoebus and neptunus , did ) should hear their prayers , than such kind of things as had no similitude , but either of an orb , as the sun hath ; or of a wavie and undeterminate nature , as the sea hath . finally , when men will not stick to give incredible summes of mony for images , as sometime twenty talents of gold , sometime thirtie , fortie , fiftie , sixty , eightie , and an hundred for an image ; hath not the lord great reason to be jealous of images ? for what more likely to become an idol , than that which men esteem at an unreasonable rate ; and that also notwithstanding the lord hath pronounced of it , that it is profitable for nothing ? but to conclude , ( for it would be an endlesse piece of work to heap up all the probabilities that offer themselves for this purpose : ) that which one of the fathers affirmed of his times , when he saith , tanta homines imaginum cupiditas tenet , ut jam viliora ducantur illa quae vera sunt , i. e. so greatly are men enamoured upon images , as that now-a-dayes the more true and real things are , the more vile and base they are esteemed : what age hath not found it true in their particular times ? as if the sonnes of men had a desire to compare with their maker , and to finde more excellencie in their own works than in his . surely ( may we not say ? ) the true and real servants and saints of god were not more esteemed and respected when they lived , than their images have been : and no doubt it will easily be granted , that when poor lazarus himself would not be suffered to peep in at the doors , the picture of lazarus shall be advanced in the parlour . last of all , not only the heathens in their times , but also the very people of god in their times , have they not continually doted upon , and run a whoring after images ? yea , and that also as well in the time of the gospel as in the time of the law ? for what else meant those tumults , wars , and bloodsheds in the time of the eastern empire , about the setting up and pulling down of images ? as our homily at large declareth . and even in these last times ( at least as far as the bounds of rome extend ) hath extremity of zeal been wanting unto the cause of images ? for , we must adore , saith one of their doctours , not onely before an image , but also the image it self . and another of them thus , * the same honour which is due to the trinity , do i attribute unto an image , and who so doth not likewise , him i accurse . and their most classical doctour thus , ‖ the images of christ and the saints are to be reverenced , not onely as they are samples , but also per se propriè , properly and by themselves ; even so far as that the veneration may settle and determine it self upon the image , & non solum ut vicem gerat exemplaris . and whoever among the heathen did more thoroughly rivet and imp the soul of man into an image , toward the making it most perfect in idolatry ? but enough no doubt hath been said to make it probable ( and more than probable we are loath to make it ) that the jealousie of god is more strongly set against images than against any inveiglement which the soul of man is apt to be beguiled withall whatsoever . and therefore to judge us frivolous ( idle , precise , fantastical , iconoclastical , &c. ) for being cautelous against images , or for our resolving to admit of no reasons in their behalf but such only as shall be substantial and demonstrative , is a judgement ( we are perswaded ) that pleaseth not god : and therefore we wi●● proceed and persist in our intentions , and not give over till we have acquainted the world with our exceptions against the rest of the allegations . the 3. argument answered . the next whereof is this ; that now in the time of the gospel the church of god is at more liberty for the use of images than it was in the time of the law. whereunto we answer , first , that the time of the law being the special time for types , shadowes , figures , and similitudes , which all were a kind of images ; the argument should rather follow on the contrary , and conclude , that images do rather lose than gain any liberty by vertue of that laws exspiration . for it being the determination of god to divide his church into a state of minority , and a state of maturity , and the state of minority being that which was under the discipline of moses law ; the lord di● think it good to set forth that state of minority in such kind of attires and liabiliments as might best agree and suit with the fansie of minority ; which when the time of gravity and maturity should come , should thereupon be put off and laid aside ; even no otherwise than as the blooms of our trees fall away upon the putting forth of the fruit . secondly , when the time of the old law began first to exspire , we do not find that the primitive church did take any more liberty for the use of images than it did before ; or that idolatry was esteemed a lesse sin than it was before , but rather a greater ; s. john pronouncing a more terrible punishment against it ( even the lake that burneth with fire and brimstone ) than the old law in so expresse terms ever did ; and calling even upon babes to beware of idols ; and terming it a doctrine of balaam , to teach liberty of eating meat that was ( though but ) sacrificed unto idols : which also the apostle charged the gentiles ( for their first lesson ) to abstain from . thirdly for many generations together immediately following the apostles times , the church of god ( as our homilie at large declareth ) would not endure so much as the sight of images in places where gods name used to be called upon . fourthly , the founder part of the catholick church have alwayes esteemed the decalogue to be of eternal force , and to be rooted in the law of creation , before any positive or mosaical legislation was : as also gods punishing idolatry in the old canaanites which lived before the time of moses law , and his promise to a thousand generations ( the tenth part of which time the law of moses was not in force ) may import . finally , the church of england at this day continually publisheth a law against the worshipping of images ; and in her commination pronounceth the first and last curse against them that so do . we will therefore without more ado esteem them at too weak a pass , and not worthy any further to be contested against , which for the succouring of images find themselves driven to plead the abrogation of moses law. the 4. argument answered . the fourth allegation is this , that the present people of england are of better strength and judgement than to worship images , or to take any harm from such kind of things . whereunto we answer , first , that so also ignorance and dulness of conceit are far enough off from worshipping images , or taking any harm by them ; witnesse the brute beasts : it requiring oftentimes a good degree of understanding , to be so much as capable of some kind of deceit . yea , profaneness and irreligion will also neglect , deride , and spoyle images as much as this strength and judgement ; witness dionysius , rabshakeh , nero , and those like atheists . for as when profane persons hear one another swear by the blood and wounds of god , and are not moved thereat ; the cause why they are not moved , is not any strength of religion , but only their sympathizing with one another in profanenesse and irreligion . so likewise if any proceed not so far as to do reverence unto such kind of images as represent the wounds and passions of god , there is no necessity to think them so specially strong in religion ; it being no more than incredulity also and irreligion may withhold them from . secondly , as ignorance , profanenesse and irreligion , so also carnal policy and affectation will make a shew of this kind of strength ; witnesse those manichees in the time of augustine , which out of this carnal policy , to win the pagans unto their side against the sound christians , simulabant se favere simulacris , and made a shew as if they could well enough endure images . as also witness those corinthians in the time of paul , which out of an affectation to be thought strong men , would needs make nothing of it to be present at those idol-festivals . thirdly , admit it were out of some degree of sound strength indeed , that our people at this day are so far from worshipping images ; yet must this strength needs be general ? shall we suppose that there are not any weak ones or little ones amongst us ? or shall the weakest of our times be supposed wiser and stronger than the wisest or strongest in former times ? those antient chaldeans , egyptians , persians , grecians , and romans , from whom we have received our principal arts and sciences ; yea , the very people of god , unto their wisest solomon ; yea , at this present day , the papists ( whose abilities in all kind of faculties , arts and sciences , languages , antiquities , subtilties and policies , who doth not acknowledge ? ) have not all these fallen by images ? and must all these , for strength of brain and ripenesse of judgement , needs come short of our little ones and very vulgar ? for what though the truth be never so abundantly preached amongst us ? is every child as ready to hear a preacher as to gape and gaze at a picture ? admit also that preachers should at all times so abound , and withall find so little to do , as to never leave calling upon men to beware of those blocks which they wittingly cast in their own way . fourthly the scripture ( we know ) judgeth covetousnesse to be a worshipping of images ; and the mere coveting of images is a kind of covetousnesse no doubt : and are there none amongst us which are culpable of that kind of covetousness ? fifthly , admit that none of our people be observed to do any perceivable worship unto images ; no more doth the covetous man do any perceivable worship unto his money , but useth it as familiarly as any thing in his house ; and yet the scripture maketh him an idolater . finally , if none of our people may be supposed to be so foolish or so weak as to worship images , why do our laws so peremptorily and continually forbid them so to do ? thou shalt not bowe down to them , nor worship them , saith our law ; and , lord , incline our hearts to keep this law , answereth the people ; and yet none of our people must be supposed so foolish as to break such a law ! surely , superfluous must the law needs be , and most frivolous the suffrage of the people ; or most presumptuous the suppose . we conclude therefore , that as the suppose is not easie to be granted , that our people are so far from worshipping images ; so also were it granted , it would not thereupon follow , that therefore our people are of such special strength and judgement ; it being no more than ignorance , profanenesse and irreligion , carnal policy and affectation have brought men unto . the 5. argument answered . the next allegation is this ; that admit sometime some of our people do let fall some glance of honour unto an image ; yet if it be but a civil kinde of honour and not the divine ( dulia and not latria ) no just exception can be taken thereat . against which position we thus demonstrate ; that which is properly due to the creatour may not be given to any kinde of creature ( much less unto the image of any creature ) but only by vertue of the creatours express appointment ; but all kinde of honour , glory and praise , of what degree or kinde soever , is due only to the creatour . therefore no kind of honour , glory or praise , of what degree or kind soever , may be given unto any kind of creature ( much less unto the image of any kinde of creature ) but only by vertue of the creatours express appointment : but never did the creatour appoint any jote , or scrat , or scruple of honour to be done unto images ; therefore must not any the least jote , or scrat , or scruple of honour be done unto them . touching the first ground of this our demonstration , namely , that the lords proper due must not be disposed of but by vertue of his own express appointment : it is no more then the law of the whole world doth acknowledge ; no man upon earth esteeming himself an owner of that which any besides himself hath power to dispose of : and therefore we shall not need to make any more words toward the establishing of this ground , which the free-hold of the whole world is grounded upon . likewise also our second ground , namely , that all honour , glory and praise is due only unto the lord ; is as clear a principal , and needeth no more words to establish it : the scripture every where ringing it in our ears , that unto him all honour , glory and praise is only due ; and the condition of his honour of necessity inforcing as much : for the honour of god cannot be infinite ( as of necessity it must be ) if any jote or scrat or scruple of any kinde of honour could be found not to belong unto him . notwithstanding , because we finde in the scripture how the lord appointeth us to give honour unto men ; as namely , unto parents , masters , kings , governours , &c. whereby it may be imagined , that perhaps the lord hath dispossessed himself of some kinds and portions of honour : as also , for that it may be thought that some kindes of honour are too little , or common , or base to be presented unto the lord ; and that therefore the sonnes of men are at liberty to dispose of those kindes of honour as themselves think good , and so ( finally ) to their images as they list : we therefore purpose to stay a little longer upon this point ; namely , untill we have declared , that neither gods appointing us to give any kinds of honour unto men , is of force to dispossesse himself thereof ; nor again , that the littlenesse or smallnesse or commonnesse of any kind of honour may be of force to exempt the same from belonging unto the lord. touching then the first of these , namely , that the lords appointing us to do any kinds of honour unto men , is not of force to dispossesse himself thereof , we prove ; because the rest of his gifts which he daily giveth unto men , as wisdom , riches , power , authority , &c. do not thereupon cease to belong unto the lord , but do still remain in his dominion and property neverthelesse ; even as the seed which the husbandman sprinkleth in his field , doth neverthelesse belong unto the husbandman . for as those gifts of wisdom , strength , riches , &c. so also the gifts and portions of honour which god bestoweth upon men , both may be , and also must be improved unto the lords final honour and advantage : that being ( no doubt ) the reason why our saviour appointeth us to give unto cesar the things that are cesars ; because unlesse our cesars and governours be stocked and furnished with such portions of honour , authority , &c. they shall not be able to bring up whole kingdoms , cities , towns , and families unto the lords final honour , as their office is to do . secondly , if it had been the intent of the lord , to part finally with those kinds of honour which he appointeth us to give unto men ; it had been necessary that those kinds of honour should have been specified and laid out and severed from those kinds which were to be reserved only unto the lord : for else the sonnes of men might hap in their mutual honouring one of another , to go beyond their bounds , and make bold with the lords peculiar honour : but as we no-where find any such specification or partition ; so also we may every-where find , how those kinds of honour which are most likely to be proper unto god , as might , majesty and dominion , fear and trembling , singleness of heart , &c. are notwithstanding allowed to be given unto men : as on the other side , those kinds of honour which may be thought of a more common and inferiour nature , as obedience , love , subjection , thankfulnesse , &c. are notwithstanding usually called for to be performed unto god. thirdly , if those kinds of honour which god alloweth us to perform unto men should thereupon cease to belong unto the lord , by that means neither the honour of the eye , the tongue , the knee , yea nor of the heart , nor of the singlenesse of the heart should belong unto the lord ; because with all these we honour men . we conclude therefore , that the lords appointing us to give any kinds or portions of honour unto men ( whether kings , parents , masters , &c. ) must not be of force to make us think that those kinds of honour do thereupon cease to belong unto the lord. and that the commonnesse of any kind of honour is not of force to abase it , or dismisse it from being presentable unto the lord , even no more then the commonnesse of coin doth make the coin lesse presentable unto the king , it will easily be granted . for as our receiving the sacrament with that mouth wherewith we receive common meat , is no dishonour unto the sacrament ; we having gods ordinance so to do : so likewise our honouring god with those kindes of honour wherewith we honour men , needeth not to be feared as any dishonour unto god ; we having the ordinance of god to warrant us so to do . but rather , as the money which we pay unto our creditours assignees both may be and also must be as good money ( for the quantity of it ) as that which we pay unto the creditour himself . so likewise the honour which we perform unto gods assignees ( as parents , princes , masters , &c. are ) both may be and also must be ( for the quantity of it ) as good and sound as that which we perform unto god himself . finally , that neither the littlenesse ( no more than the commonnesse ) of any kind of honour may be of force to dismiss it from presenting it self unto the lord , it is as easie ( and no less material ) to declare . for , first , if the littlenesse of any kind of honour might be of force to put it by from being presented unto the lord ; it would thereupon follow , that no honour at all should be presented unto the lord from the sonnes of men . for all the nations of men ( the scripture saith ) are not onely mean and little , but also as nothing , yea , less than nothing in his eyes . secondly , the lord every-where professeth himself the maker and creatour of all things ; and so strictly standeth upon his prerogative therein , as that ( when time was ) he would not suffer the poorest kinde of creatures that are ( even lice ) to own their production from any singer but his own . thirdly , the least degree of humane honour ( whereof only our question is ) doth it not of necessity contein the honour of the heart ? it being scarce worthy the name of an honest action , much lesse of an honourable action , which proceedeth not from the motion of the heart . but the heart we know , though it goeth alone , and is not accompanied with either knee , or tongue , or eye , or any bodily parts ( for these are oftentimes fast bound by sicknesse , imprisonments , or necessary callings ) yet is it allowed to have accesse unto the lord , and to present him with such sighs , and grones , and ejaculations , and thanks , as it thinketh good . fourthly , ( that no sacrilegious disposition may take up this trick of robbing the lord , by excusing the neglect of it , by the littlenesse or poornesse of it ) the lord himself hath said it and sworn it , that unto him every knee should bow : which also he apostle extending to the knees of things in heaven , and things on earth , and things creeping under the earth ; he giveth us fairly and plainly to know , that the least ability in the nature of man , not onely may , but also must find a knee to bend unto him ; our least muscles and knuckles , inclinations and dispositions , having more composition than the nature of angels , and more understanding than the nature of worms and creeping things have . yea the very hairs of your head are numbred , saith our saviour : and therefore if the lord keepeth a reckoning of our hairs , shall we think he will neglect the excellencies and honours of our substantial abilities ? the least lifting up of the eye , or the least motion of the lip , being able to do god more honour then multitudes of our hairs , who knoweth not ? it is true indeed , the lord sometime rejecteth some kinds of honour , as the honour of the lips , the tongue , the eyes , &c. but it is not because they be small and little , but because they that offer them are false and double , and think with their lip-labour to be quit of the lord , and so to keep their hearts and substantial parts to themselves : even like unto deceitfull debtours , which with the tendring a small sum of money , intend to defeat their creditours of the main . for else , as the penny being as good silver as the pound , and having the kings stamp as well as the pound , may not be rejected from bearing a part in the kings tribute no more than the pound : so the tongue and the lips , and never so outward abilities , being the workmanship of god , no lesse than the parts most inward and supreme , may not be debarred from tendering their offices and services unto the lord , no more then the parts never so able and supreme : the withholding the least of them being of force to make our greatest honours imperfect ( as the want of a farthing may hinder the clearing of the debt ; ) and their accesse being of force to make the greatest honours the greate ; as the least digit is of force to give an augmentation to the greatest number . we conclude therefore , that as the lords appointing us to perform divers kinds of honour unto sundry sorts of men , is not of force to dispossesse himself of those honours ; so also , neither is the commonnesse or littlenesse of any kind of honour , of any force to exempt or dismisse the same from belonging unto the lord and so the first ground of our demonstration is most certain and manifest , namely , that all kind of honour , glory and praise , of what degree or kind soever , is wholly and perpetually due only unto the lord ; and consequently , that no degree or kind of honour whatsoever , may be given to any kind of creature ( much lesse to the image of any kind of creature ) but only by vertue of the lords expresse and special appointment ; even no more than a creditours money may be payed unto any but such as the creditour hath assigned to receive it . now , that the lord never assigned nor appointed any kind of honour to be done unto images , we must take it for granted , and assuredly believe it , until we find his expresse word under his own hand-writing for it . and lest any should busie themselves unprofitably , and mispend precious time about seeking for some texts and parcels of scripture to prove such a matter , we shall give them a sufficient item to save them that labour , and that is this : that unlesse the scriptures which they bring for the honouring of images , be far more plain , peremptory , and abundant than any that can be brought for the honouring of men ( as parents , princes , masters , &c. ) they must not be admitted . and the reason of this our item and caveat is this ; because men being reasonable and understanding creatures , and such as are able to improve the honours that are done unto them , unto the honour and glory of the lord ; it is a thing not incredible unto flesh and blood , that some degrees and kindes of honour should be done to them : and therefore a few words from the mouth of god , or under his hand-writing , might be sufficient for such a purpose . but now for images , which are most palpably void of all understanding , and utterly unable to improve the honour that is done unto them unto the lords final advantage ; it must needs be a thing most incredible unto flesh and bloud , and contrary to all the rules of reason , that any honour should be done unto them ; and therefore , unless we have most peremptory charge from god so to do , and that far more abundantly than ever we had for the honouring of men , it must not be done . but so far is the scripture from such super-abundance of charge for the honouring of images , as that whereas it every-where ( and most expresly in the commandments ) teacheth the honouring of men ( as parents , masters , kings , &c. ) it scarce once affordeth any shadow of appointment for the honouring of images : and therefore we may securely conclude , that the lord did never appoint any jote or scrat of scruple of honour to be done unto them . and so our demonstration against the doing of civil honour unto images , is abundant and compleat ; the force whereof by the strings of art may thus be contrived ; that kinde of honour which the owner of all honour did never appoint us to give unto images , must not be given unto images . but the civil honour is such a kind of honour , as the owner of all honour did never appoint us to give unto images ; therefore the civil honour must not be given unto images . but because every capacity is not apt to be fastned upon by demonstrations , nor ready enough to gather negatives from the the want of affirmatives ( though in all kinde of grants and conveyances betwixt man and man , the want of an affirmative is negative sufficient ) it hath therefore seemed good unto the indulgence of god , to declare his mind in this point to be expresly negative : and that not only in general , when he forbiddeth the worshipping of any thing which he hath not commanded ; and elsewhere he saith , my glory will i not give to another , neither my praise to graven images ; but also most especially , and with his own mouth from heaven , when he saith , thou shalt not bowe down to them nor worship them ; there being no kind of honour , whether actual or intentional , real or personal , corporal or spiritual , natural or moral , domestick or civil , divine or humane , but may easily be found most palpably forbidden in that short clause . yea , what kind of honour can be imagined but may be found denyed unto images in the first half of that clause , thou shalt not bowe down unto them ? for all honour being testimonium excellentiae , and attributing some degree of excellency to the person unto whom it is given ; it must needs be , that whosoever giveth honour , doth with all perform some degree of bowing down : the attributing of excellency of necessity implying some bending , stouping and submission of the mind at least . for though some degrees of bowing down do not proceed so far as to be visible and outward , yet may they be true and real bowings down nevertheless : even as well as there be many kinds of knees which are not bodily and visible ( as the knees of spirits , hearts , and angels ) and yet are true and real knees even by the judgement of the scripture . secondly , admit there were some kindes of honour which did not imply a bowing down ( at least in the judgement of such weak ones as know not bowing down , but that which is outward and visible ) yet when the commandment addeth further , neither shalt thou worship them , what could be said more toward the barring them all possible honour whatsoever ? thirdly , in our english style , the title worshipfull is more common than the title honourable , and inferiour thereunto : and therefore the things which must not be worshipped , much lesse may be honoured . fourthly , if all honour include either a bowing down , or a doing worship , then much more must the civil honour be found so to do : it being a necessary condition in the civil honour , that it be not onely a true and real honour , but also that it be an outward and visible honour ; for else it cannot serve to distinguish one person from another , as the intent of civil honour is to do . fifthly , if by civil honour we mean those kinds of honour which passe betwixt man and man ; so we shall both bow down to images and worship them also , if we give them civil honour in that sense : for unto men we usually bow down , and term them worshipfull , honourable , excellent , majestical , &c. yea , prostration and adoration ( nam civilis est adoratio , quis nescit ? ) have been esteemed allowable unto men . sixthly , if by civil honour we mean those kinds of honour which are due to the civil body , and the heads thereof ; so the civil honour shall contain a principal kind of honour . for if parents and masters , which are but members of the civil body , must be honoured with fear and trembling , and singlenesse of heart ; then much more must the civil body it self , or such as represent the same , be so honoured . again , if by civil honour we mean only such forms of honour as by local and civil constitutions do passe for acknowledgements of honour ; such as peradventure the uncovering of the head may be esteemed : ( for the uncovering of the head is not in all nations , and from the woman-kind in no nation , esteemed as a doing of honour ) yet we must know , that when once any ceremony is admitted for a form of honour , and is habituated thereunto , it must be esteemed as a civil knee ; and the doing so much unto an image , must be judged a bowing down thereunto , and that of the nobler kind of knee . finally , they that set forth the civil honour by the term of dulia , with telling us that it is no idolatry , unlesse latria be given unto images ; they do but give us exchange of words , greek and forein terms , for familiar and modern ; tha● so the truth being obscured and puddled by the means , their idols may the better give us the slip . for the word dulia signifying service , and all service implying a bowing down ; it is plain , that the giving so much unto images , is a palpable bowing down unto them . secondly , the word latria signifying only such a kind of service as consisteth in famulation and attendance , which is the most easie and liberal kind of service ; it is plain , that if the giving so much unto images be granted to be against the commandment , then the giving so much as dulia is apt to signifie , is much more against the commandment . thirdly , it is manifest in the greek text , that dulia and latria are ordinarily used as words of one and the same signification ; and that latria as usually given unto men , and dulia as usually unto god. so as well might b. jewel compare this distinction to that of the physicians wife , who when ( belike ) she had maintained that pepper . was cold , and thereupon was opposed by some of the wives , that it was hot enough in the mouth : she salved the matter with this distinction , that though it was hot in working , yet it might be cold in operation ; and so with her learned distinction put all the women to a stamme , and with a strong hand carried the cause : and so we may well think , that when this image-worshiping ( or image-honouring ) was first commended unto the world , and withall was opposed by those that were faithfull unto the commandment ; the maintainers of it , partly being too great and too head-strong to mend their errour , and partly not being impudent enough to deny the commandment , and partly ( finally ) not being allowed to work otherwise than by argument , at length drew forth these distinctions , that it was but a civil honour , and not the divine , only dulia and not latria , which they allowed unto images : and so by the means of such new and strange terms , they put many of their opposers to a stamme ; especially such as more loved the peace of the world than the peace of conscience , or thought it an imputation to their learning , not to understand greek , and far-fetcht distinctions , though never so senseless and impertinent . but when at length it grew most manifest , that through the gap of these distinctions the commandment of god was not only notoriously incroached upon , but also in a manner trodden under foot ; it was time for the servants of god to stand in the gap , and to resist such incroachers to the face . and for this cause , we for our part have taken the more pains about the stubbing up these distinctions ; which hitherto have been the special ivy-tods where these images have a long time harboured themselves and bred their paddocks in ; and whereunto , when at any time they have been closely pursued , they have used to betake themselves , as their onely sanctuary and refuge : which after they shall be once finally put by , they shall be plainly discovered to be stark-naked stocks and blocks , and not onely unworthy of any honour , but also most worthy to be thrown into the fire . the 6. argument answered . the sixth allegation is this ; that images are profitable for many good and holy uses . whereunto we answer , that satan also may be found profitable for many good uses ; for he is able to change himself into an angel of light : and yet the children of god must have nothing to do with him . as also they that compassed sea and land to make a proselyte , no doubt were commendable for industry and many good parts : and yet their disciples were far the worse for them . and the false steward which was thrust out of his lords house for doing unjustly , was notwithstanding acknowledged able to do wittily and wisely . yea , mere natural men have been wiser than to be taken with this kind of argument : witnesse those lacedemonians , which would not suffer the poet archilochus to be read in their schools ( though they acknowledged him to excell for wit and poetry ) nè plus moribus noceret quàm ingeniis prodesset . yea , the principal advancers of images ( the church of rome ) will not admit of this kind of argument in their behalf ; for though they acknowledge the scripture to be both profitable and divine , yet will they not suffer thereupon that the scriptures should be published . and yet the profitableness of the scripture is incomparably more ( were it not impiety to make such comparisons ) than the profitableness of images ; and the danger incomparably lesse ; every childe and innocent being in danger to take harm by images , whereas none but the perversely minded are in danger to take harm by the sincere , milken , divine , and grace-ministring scriptures . secondly , there being such a profanesse in the heart of man to sin by images , even to the making gods of them , or the worshipping them ; it had need be some great weight of profit ( no lesse peradventure than the weight of necessity ) that may make the use of them be esteemed so much as profitable . for though a man may catch fish with a golden hook , yet who will judge it a profitable course to fish with a golden hook ? the losse of one golden hook being more than an hundred catchings will countervail . yea , better it were , saith our homily , that the arts of painting , plaistering , carving , graving , and founding had never been found nor used , than one of them whose souls in the sight of god are so precious , should by occasion of image or picture perish and be lost . thirdly , admit we could never so securely and without danger make profitable uses of images : yet if the lord our god be a jealous god , and so professeth himself to be , it concerneth us first to be well assured whether the jealousie of god be not likely to be offended with our conversing with such kinde of things . for the jealous husband is not content with this , that his wife is a profitable wife , and a thrifty wife , and a chaste wife , unlesse she also refraineth the companie of the man which her husband hath professed his jealousie against ; for the husband that is not jealous , will expect so much at his wives hand , that she be both profitable and chaste also ; and therefore the jealous husband ( and consequently the jealous god ) must be further gratified than so . fourthly , if it be found that the lord is not only a jealous god , but also especially jealous against images ; then the profit which may ( though lawfully ) be made of images , not onely should be of no force with us to admit of them , but should rather be of force with us to abandon them . for as a subject whose prince holdeth him in jealousie concerning his crown , the more good parts he hath , and the more popular he is , the more hasty ought the true subjects be to suppress him or abase him , rather than to make any special reckoning of him : so also these images , it once it be found by them that the lord standeth in jealousie of them concerning his honour and throne , the more profitable and plausible things they are supposed to be , the more speedy ought the servants of god be to deface them , rather than for their supposed usefullnesse to regard or indure them . the 7. argument answered . the seventh allegation is this ; that images are special good to give instruction . whereunto we answer , that there is nothing in all the world so silly or so barren , but that some kernels of instruction may be picked therefrom : i went by the field of the slothfull , saith solomon , and lo , nettles had covered the face thereof , &c. — i looked upon it , and received instruction . so that a very nettle-bush may prove a book of instruction to them that can turn such kind of books : the wit of man being as apt to sack intellectuals out of every thing it lighteth upon , as the bee is able to contrive honey out of the very weeds . and so , no doubt , these images may occasion good meditations , and serve to put us in mind of things most excellent and divine ; even as the sight of a stable or a manger may move us to think upon our saviour , and the consideration of sin or satan may incline us unto devotion and thanksgiving : but that images are special good to give instruction , ( which is the question ) that we deny . for first , all the instruction which they afford is only concerning matters of fact ; namely , that such a thing was done ( or supposed to be done ) or that such a person or creature there was : but whether the fact , person , or creature , &c. was good or bad , whether to be imitated or avoided ; and what were the causes , ends , effects , and consequents of such things ( without which kind of knowledge there can be no edifying instruction ) they cannot say . secondly , as the instruction which images afford , is only concerning matters of fact ; so also do they not declare so much with any certainty , but rather they make things more uncertain than they were : things comming within the compasse of fables and fictions after once the painters and carvers ( which think they may lye by authority ) have had a hand in them . thirdly , the instruction which they afford is only such as the outward eye is capable of : for neither the ear ( which is the principal door of instruction ) nor any of the other senses , are so much as capable of image-instruction . indeed there is some kind of knowledge ( we may grant ) which cannot so readily be had as by images : as namely , what kind of countenance peter , or paul , or the dead had ; or persons far remote have : but yet , as such kind of knowledge can have no certainty in it ( and what goodnesse in knowledge without certainty ? ) so also were it never so certain , what is the beholder the better for it ? for is he able to make his countenance according ? or if he could , what should he be the better ? for a fool may resemble a wise man in the outward countenance ; a wicked man , a saint ; a peasant , a prince ; and yet remain wicked , base , and foolish neverthelesse . fourthly , as the instruction which images afford , is common , uncertain , and such as the outward eye only is sensible of ; so also for the most part it is such as none can make any thing of , but such as knew the matter before . for as one that is dumb , may perhaps with his becknings and noddings and putting out his finger , do some common intelligence to such as have wit enough to understand him : so these images , if they meet with one that loveth to stand ridling and spelling something out of a wall or a gay , like enough they may seem to say something ; but else ( as our homily noteth out of hierom ) they do but amaze and dull the understanding of the unlearned , with their golden sentences and eloquences , and so leave them . fifthly , these images do take up a great deal more roomth and breadth in the fansie and outward sences than needeth : for such , we know , is the agility of humane capacity , as that it can upon the least sight of ordinary things ( though it be but a rush about the finger , or the least serole of letters upon a paper ) be put in mind of things never so distant and important : so far is it from needing clusters of images , or whole pourtraitures , to be put in mind of common things . sixthly , these images do fret and eat into the fansie and outward sences more deeply and indelibly than other courses and means of instruction use to do . for as our table-books , the more deeply and hardly they be written upon , the sooner they are attrited and worn away : so our fansie and outward senses , the more deeply that notions be imprinted in them , the sooner will their abrasity , voydablenesse , and receptivity ( which are the peculiar conditions of those outward senses ) be distempered and confounded . now , whereas voyces , and letters , and other means of instruction ( which do not wrap up their notions in images ) do readily passe through these common senses ; and having presented their matter to the inward senses , presently vanish away ; these images do not so : but being such kind of things as the fansie and outward senses are apt to be tickled and pleased withall , they dally and play with them , and soke into them . and as idle travellers turn their innes into dwelling-houses ; so do these turn our table-books into paper-books , and make ( in a manner ) their final repose in those faculties which are intended only for passage and conveyance . moreover , by reason of this over-deep inhesion of these images in the fansie and outward senses , not only those outward senses are attrited , distempered and perverted by the means , but also the inward senses are wronged and defrauded . for as our bodily meat , if it stick over toughly in the stomach , our inward veins and appetites must remain so much the longer empty and unserved ; so likewise the nutriment of the mind ( which is nothing but notions ) the longer it is reteined in the outward senses , the longer must our inward senses remain jejune and without their sustenance : it being a good reason which seneca giveth , why he would have us well to digest our reading , because , saith he , alioquin in memoriam ibunt , non in ingenium . i. e. otherwise they will stuff the memory , but the wit and judgement they will augment little or nothing at all . yea , finally , by such tough cleaving of the notions unto the fansie and outward senses , the inward senses shall not only be delayed and defrauded , but also vitiated and infected . for the inward senses having nothing to sustein them but that which is conveyed unto them through the passages and conduits of the outward senses , if those outward senses be so ingrained and dyed ( or rather daubed over ) with those glaring and infective notions , how shall it be avoided , but that all the notions which passe through them will also tast of the cask , and so feed the inward senses with the like kind of glaring , gross , impure , fantastical , and in the end idololatrical notions ? so as this supposed most excellent property of images , namely , for that they can so deeply imprint their notions in the memory and outward senses , may rather be esteemed as a principal exception against them , and enough to make all those that desire to be divinely ( or but intellectually ) minded , to abandon them . the 8. argument answered . the eighth allegation is this ; that they are special quickners of devotion . whereunto we answer ; if the instruction which they afford , be so grosse , common , uncertain , impure , and dangerous as we have declared ; how can the devotion be any better which ariseth therefrom ? for if we should suppose that without the means of foregoing instruction they are able to beget us with devotion , such a suppose were a right-down making gods of them ; it being the property of god only , illabi menti , to touch immediately upon the soul without the means of some foregoing instruction preparing thereunto . secondly , when at any time the saints and servants of god in their hymnes and songs did cite all the works of god to blesse and praise the lord , yet never did they say , o ye images , blesse ye the lord : though images , being apt to make as fair a shew as the best , if they had been thought such special quickners of devotion , how could they have been left out in those general musters , where not so much as nights , and darknesse , and worms are allowed to be absent ? thirdly , the life and apple of true devotion consisting in nothing so much as in the immediate fruition of god ; it must needs be , that the things which are most apt to further our devotion unto god , should have most congruity with the nature and properties of god : but so have not images ; but are rather more discrepant from the nature and properties of god than any other kinds of things whatsoever . for while the lord calleth one way , what do they but call another way ? while the lord calleth inwardly , they call outwardly : while the lord calleth to the centre , they call to the circumference : while the lord standeth knocking at the door of the heart , they stand rapping at the door of the outward eye , and playing upon the ball thereof ; whereat unlesse they enter , their very life and being is at an end : whereas the lord , on the contrary , is so far from entring at that kind of door , as that when once he spake to his people face to face , the outward eye was not vouchsafed the least glimpse of his countenance , but a perpetual memento was given to the contrary , that then they saw no similitude , but only heard a voice . the lord also usually maketh darknesse his secret place , his pavilion round about him ; whereas these images hate all darknesse no less than the gates of death . yea , finally , not only in their conditions , operations , and habitations , but also in their very natures , what more contrary than god and images ? for whereas the lord is altogether invisible ; these images are nothing else but visible : whereas the lord is incomprehensible ; these images every childes eye can comprehend : as also , whereas the lord is almighty ; these images are the most mightless things that are : the lord again is all spirit and life ; but images are worse than dead ; for the dead were once alive : finally , the lord is all truth , but images are all false and counterfeit : those being counted the most excellent images which come nearest unto the life ; and the nearer a thing commeth to the life when it is most void of life ( mendacium quò verisimilius eò nequius ) being so much the worse . but very like it will be answered against all that we have hitherto said , that though images have no congruity with the divine nature of god , yet well may they resemble his humane nature , and so in that respect become so especially operative unto devotion . whereunto we answer ; that if very living man upon earth doth incomparably more lively represent the humane nature of god than any image possibly can , then how can any image be so special good for such a purpose ? secondly , admit some picture could set forth the natural countenance of our saviour more peculiarly than the countenance of any living man ever did ( though who can be certain of any such matter ? ) yet , we know , the vertue and efficacy of our saviours incarnation did not consist in this , that he was a man of such or such a countenance ; but only in this , that he took mans nature upon him . thirdly , the scribes and pharisees did well know his natural countenance indeed ; as also they that crucified him : and yet they had no more devotion toward him than they that most mortally hated him . fourthly , st. paul telling us , that if we had known christ after the flesh , yet now must we know him so no more ; even so much might be of sufficient force to put us beside this grosse conceit , that the picture of our saviours natural countenance is so specially operative unto devotion . but ( once more ) very like it will be alledged , that the efficacy of such a picture doth not consist so much either in that it so representeth his humane nature , or in that it so lively expresseth his natural countenance , as in this , that it setteth forth his death and sufferings : and such a kind of image ( called the crucifix ) hath been found by experience to be so powerfull unto devotion , as that many beholders have not been able to withhold from tears at the sight thereof . concerning which kind of image , we desire to be endured a while , until we make some what a large answer . first therfore we demand who they are that such kind of images do so work upon , are they believers , or are they unbelievers ? as for the unbelievers , it is most like that they will rather despise him that so suffered , than be moved to regard him ( much lesse to put confidence in him ) thereupon : it being most likely in the eyes of flesh and blood , that the person which so suffered was not so much as an innocent person : or if so ; yet that he was rather some poor wretch that was not able to save himself from the fury of his enemies , then such an one as could with the least breath of his mouth have destroyed all his enemies ; there being nothing in the picture to lead him unto any better constructions . yea , if the unbelieving beholder be a malicious infidel , the picture may move him to insult over the god that so suffered , and to carry such images about in his processions and triumphs , the better to please and magnifie his own false gods . but if they must be onely believers which shall be so edified by those kind of images ; yet if there be other courses ▪ nearer hand , which may more readily and abundantly put us in mind of those sufferings , then is not thy crucifix so speciall good for such a purpose : which is the question . for that short article of our creed , he was crucified , dead , and buried , descended into hell , doth it not far more readily , plainly , certainly , abundantly , securely , and wholesomely set forth the sufferings of our saviour , then the image possibly can ? first , more readily it doth : in that every child can have the article ready at his fingers end ; whereas the image , were it never so portable , cannot alwayes be at hand . secondly , more plainly it doth : in that it expressely telleth us who it was that so suffered ; whereas the image doth onely present unto us a man fast nailed to a crosse , but who the man was , or whether he was so much as an innocent or a malefactour , it is not able to say . thirdly , more certainly it doth : in that the article is the voice of god and of the whole church of god ; whereas the image is but the device of men , and of such kind of men as challenge a liberty to deceive . fourthly , more abundantly it doth : in that it informeth us that he was both crucified , dead and buried , and withal descended into hell ; whereas the image doth onely declare his crucifying , and no more . finally , more securely and without indangering the beholder it doth : namely , for that it presenteth all these sufferings and undergoings onely to the eare ; whereas the image presenting them to the outward eye , and withall still remaining constantly in sight without vanishing away , is apt to detein the fancie of the beholder , and allure him to dwell upon it , and to imbrace , and perhaps to bemone it , and bedabble it with carnall tears , and to speak unto it , and call upon it , and , pigmalion-wise , to wish it alive , and in the end to bow down unto it , and worship it , and make a perfect idol of it : for what more apt to become an idol then such an image as is supposed to be a speciall image of our god , and from whence ( as it were from a pap ) men are appointed and wonted to suck their daily devotions ! moreover , as these kind of images can adde nothing to the knowledge of the weakest believers concerning the sufferings of our saviour ; so do they also greatly dishonour , profane and vilifie those infinite and unexpressable sufferings of our saviour : namely in this ; in that they make no more of them then may be made of the sufferings of mortall men . for all they that at any time suffered the like death of the crosse , if they had been pictured as they hung in their agonies and torments , would they not have been more dolefull spectacles then any crucifix did ever represent ! the more wicked also the person is that so suffereth , the more dismall and wofull the outward appearance of his pains being likelie to be . yea , not onely the most precious sufferings of our saviour are profaned , and infinitely vilified by such kind of vulgar and common expressions , but also his majestie and person is plainly belyed and blasphemed by the means : namely in this ; that his person is exposed to the view of the world , as hanging actually dead upon a crosse , and double gibbet , whereas he now actually is , and for ever shall be sitting at the right hand of god in the state of eternall glory . and shall then such kind of images not onely be made of him , but also be commended unto his servants as the speciall motives unto devotion ? or shall the tears which ( belike ) do flow from the beholders of such images , be esteemed such undoubted arguments of such devotions ? as if there were not false tears , as well as true tears ; blind and superstitious devotion , as well as that which is sound and good ! for if the heathen , when they were at their superstitions , could mutuum stuporem alere , stupifie and amaze one another to see linteatum senem mediâ lucernam die praeferentem ; and such like authorized and senseless lies ▪ can we make question , but that hypocrites also in the church of god will be as active to cast themselves into the like sits and pangs of devotion , and that even to the expression of tears ! or , at the best , is it not very like that such kind of tears have no better original then the tears of those women had which so lamented when they saw our saviour go to his suffering ? which , if our saviour so rejected , when be bade them not weep for him , but weep for themselves ; is it likely that he will be any better pleased with thy like kind of tears which now also most unseasonably ( he being now past all possibility of suffering ) thou bemonest him withal , and that at the motion of an image ? but if thou hast a desire , o man , to present thy god with a drink-offering of acceptable tears indeed ; follow that counsel which he gave those women , and weep not for him , but weep for thy self . and if thou hast a desire to weep for thy self , enter into thy self , and behold thy sin ; for thy sin is the onely fountain-head of acceptable tears . and within thee thou maiest most lively behold thy sin flourishing in all the quarters and regiments of thy whole man : yea , if thou dost but descend into the cellars of thine own hard heart , thou mayest see how from under the flintstone thereof thy sin bubbleth up , and fometh out , and playeth forth , and streameth along continually : so as , if thou hast a desire to weep rivers of tears for sin , there thou shalt find continual materialls for the purpose . and in comparison of this course , thy going to thine image to help thee to weep for thy sin , is a plain going about the bush , and all one as if thou shouldest go to thy physicians picture to move thee to lament thy surfeting and drunkenness , when as thou hast a burning ague gnawing upon thee , which is the natural daughter , scourge and monitour of that thy surfeting and drunkenness . we conclude therefore , that as no kind of images are specially good ( if any way good ) for instruction and devotion ; so those kind of images which intend to make expressions of god , our saviour , &c. ( which kind of images our homilie judgeth to be most dangerous ) are more like to bring us into the pits of perdition , then unto the springs of devotion ; and to plunge us in the lakes of idolls , then to further us unto the fruition of the invisible god : whose coming , we know , is not with observation , or with a lo here , and , lo there ; look this way , and look that way ; look upon this image , or look upon that : for behold , o man , thy god is within thee , and within thee he must be found : as also the devotions which he meaneth to be enterteined withal , must be kindled within thee : for within thee there is a flint-stone , even thy heart , which being often attrited upon with the steel of gods word , the tinder of christ crucified will foster the sparklings thereof , until the breath of his spirit shall have lighted thee a candle therewith ; and then thou shalt soon be able to kindle such a fire in thy inner man , as the almighty god ( whom the heavens cannot contein ) will condescend unto , sit with thee at , and sup with thee by ; and finally , prefer before all the flashes and wild-fire-works of mortal mans divising whatsoever . and now , christian reader , you have as much as we promised in the beginning ; namely , our answers unto those allegations in the behalf of images which we then specified . there be other arguments also which use to be made in their behalf , which deserve to be no lesse excepted against , and which we hope our selves to find a time to do ; our title , toward the vindication of the second commandment , keeping alwayes our door open for such additions . these answers which we have premised , we take to be both sound and safe , and agreeable with the church of england ; as also we are perswaded that the almighty god will be pleased with the publication thereof : and therefore we commend the perusal of them unto such as have authority in that kind of business . and so we finally commend them , and our selves , and every indifferent reader unto the grace of god. finis . notes, typically marginal, from the original text notes for div a42355-e220 ps . 119.72 . 1 sam. 13.14 . matth. 5. isa . 40.6 . ezek. 2.5 , 7. matth. 13.46 . exod. 34 14. josh . 24.20 . isaiah 40.17 . liv. dec . 3. lib. 9. august . in psal 113. august . de civ . dei 4.31 . august . in psal . 113. plin. hist. nat 35.10 . isa 44 10. lact. 2.7 . tom. 2. hom . 2. part 2. naclantus , in rom. 1. cited more largely in the homily , tom. 2. hom . 2. p. 3. * constantius , in lib. carol. magn. ‖ bellarm. de imag . sanct. lib. 2. cap. 21. rev. 21.8 . 1 joh. 5.21 . rev. 2.14 . acts 15.20 , 29. tom. 2. hom 2. p. 2. contra adimant . cap. 13. 1 cor. 8. col. 3.5 . ephes . 5.5 . isa . 40.17 . exod. 8.17 , 18 , 19. isa . 45 23. phil. 2.10 . mat. 10.30 . deut 1● . 3 . isa . 42.8 . andrews , resp ad ballarm . apol. 8. repl. art . 14. 2. cor. 11.14 . matth. 23.15 . luke 16. valer max. lib. 6. cap. 3. tom. 2. hom 2. p. 3. prov. 24.30 , 31 , 32. tom. 2. hom . 2. p. 3. epist . 84. deut. 4.12 . psa . 18.11 . 2 cor. 5.16 . seneca , de vita beata , 27. luke 23.28 . tom. 2. h. 2. p. 3. luk. 17.20 , 21. an endeavovr of making the principles of christian religion, namely the creed, the ten commandements, the lords prayer, and the sacraments, plaine and easie tending to the more speedy instruction of the meanest capacities, and weakest memories, and for the making triall also of their understandings, who though they have attained some measure of saving knowledge, yet through the weaknesse of their abilities cannot expresse even that which they doe conceive. palmer, herbert, 1601-1647. this text is an enriched version of the tcp digital transcription a70809 of text r2981 in the english short title catalog (wing p230a). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 133 kb of xml-encoded text transcribed from 27 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a70809 wing p230a estc r2981 12017431 ocm 12017431 52568 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a70809) transcribed from: (early english books online ; image set 52568) images scanned from microfilm: (early english books, 1641-1700 ; 573:3 or 1388:15) an endeavovr of making the principles of christian religion, namely the creed, the ten commandements, the lords prayer, and the sacraments, plaine and easie tending to the more speedy instruction of the meanest capacities, and weakest memories, and for the making triall also of their understandings, who though they have attained some measure of saving knowledge, yet through the weaknesse of their abilities cannot expresse even that which they doe conceive. palmer, herbert, 1601-1647. this text is an enriched version of the tcp digital transcription a70809 of text r2981 in the english short title catalog (wing p230a). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread [6], 47 p. printed for thomas vnderhill ..., london : 1644. reproduction of original in huntington library. this item appears at reels 573:3 and 1388:15. eng ten commandments -early works to 1800. lord's prayer -early works to 1800. apostles' creed -early works to 1800. sacraments -early works to 1800. a70809 r2981 (wing p230a). civilwar no an endeavour of making the principles of christian religion, namely the creed, the ten commandements, the lords prayer, and the sacraments, palmer, herbert 1644 18850 423 0 0 0 0 0 224 f the rate of 224 defects per 10,000 words puts this text in the f category of texts with 100 or more defects per 10,000 words. 2005-10 tcp assigned for keying and markup 2005-11 apex covantage keyed and coded from proquest page images 2006-01 john latta sampled and proofread 2006-01 john latta text and markup reviewed and edited 2006-04 pfs batch review (qc) and xml conversion an endeavovr of making the principles of christian religion , namely the creed , the ten commandements , the lords prayer , and the sacraments , plaine and easie : tending to the more speedy instruction of the meanest capacities , and weakest memories . and for the making triall also of their understandings , who though they have attained some measure of saving knowledge , yet through the weaknesse of their abilities cannot expresse even that which they doe conceive . the third impression . the preface is specially to be heeded . hos. 4. ver. 6. my people are destroyed for lack of knowledge . iohn 17. ver. 3. this is life eternall , to know thee the only true god , and him whom thou hast sent , iesus christ . london : printed for thomas vnderhill at the bible in woodstreete . 1644. a direction to the christian reader , concerning the reason and use of this way of questions and answers . christian reader , thou hast here an endeavour of making the principles of our christian religion plaine and familiar , even to very weak capacities , and easie to be remembred , even by very weak memories . how fit it is to perform this , though thy own expe●●ce will best inform thee , if thou be pleased to make triall of it toward any thou hast care of , yet thou maist partly conceive , if thou wilt take along with thee the reason of the composition of it in this forme , and the drift aimed at by the author , which will also direct thee to make right use of it . vvhereas thou canst not but observe at the first view , both a double sort of answers and a double sort of questions ; that is done , because the author conceives that neither sort alone will suffice to drop in knowledge into narrow mouth'd vessels , for whose sake this labour hath been undertaken . experience hath taught him this , and he is willing to teach it thee better cheape . for the answers ( to speak of them first ) observe in them first their brevity : secondly , their compleatnesse : thirdly , their 〈◊〉 1. one sort of them are undeniably as breef as may be ; only yes , or no : and yet even they will be of good use for instruction , but especially for triall . 2. of the other sort also speciall ●are hath been had , to make them all as short as may be ( considering their compleatnesse ) that the weakest memory may not justly complaine of burthen . 2. then for the compleatnesse of these answers , take notice , 1. that they are all framed into entire sentences of themselves , without depending for their sense upon the f●regoing questions . hereby the learner shall have a stock of divine truth in his head , even though he should forget the questions . and withall , this may help to prevent a common error observable in divers learners ; who when the sense is shared between the question and the answer ( as for brevities sake it is usuall ) forgetting the question , oft give the answer , which they have learned by rote , to a wrong question , to the great confounding of their understandings : which cannot so easily be here , where the answer carries ever a full sense in it selfe ; besides that for the most part it repeats part of the question . 2. these answers , though suiting directly to the first or head-question of every division , yet also agree fully to every one of the under-questions , by joyning but the brief answer yes , or no , which is placed at the end of the question , & making it the beginning of the larger answer . 3 these answers are also remarkable easie , by reason that there is not a word in any of them , but hath been before in some of the questions of that division . and so after the learner is but little used to them , he will soon get the answer ; as having it altogether or in parcels , put into his mouth before in the questions , and after he hath once learned them , hee will the easier both understand and remember them upon the rehearsall of the questions again , or even of some of them . now concerning the questions . first , as there is ever more then one question belonging to the same division and full answer ; so ordinarily and as oft as could be with convenience , the first question is generall , and therefore printed in a different character , as the answers also are : and then the following questions are sub-divisions of that into more particulars , so to help to make the meaning of it more plain . secondly , where ever the nature of the generall question would fairly beare it , and that it could be without multiplying too many questions under one head , the under-questions are by way of disjunction one crosse to the other , is it so ? or so ? directing to own the truth by answering yes , & deny the falshood or falshoods ( for oftentime they are more then one ) by saying no . yet now and then it could not well be avoided but they must be all of one sort , & so the brief answers of that division , all yes , or all no . but these are but few if compared with the rest . thirdly to every question there is a proper answer fitted . to the head-question the larger answer suits fully ; to the rest , the brief , yes , or no over against it , besides the light it hath from the larger answer , as was noted before . so that in teaching or examining any one question may be asked alone , or at the most borrowing but a word or two out of the foregoing question ( which is sometimes left out to spare the trouble of repeating too often the same common and plain words ) and even the answering so any one question of a division ( if done with understanding & discretion ) wil be cleerly so much progresse in the knowledge of divine and saving truth , and lead on fairly to more . fourthly , the totall number of the head questions and larger answers amounts not to any great proportion , and so will be the sooner learned and easilyer remembred : and the under-questions and brief answers , though making the volume swell , yet diminish the difficulty both of understanding and memory : and by the advantage of them , the author hopes that nothing necessary to be known by way of foundation or principle is omitted , or left without some clearing . after all , the method and way of teaching these questions & answers to yong beginners may be this : first , read over to them all the questions of a division together , without expecting any answer at all from them at the first . secondly , then go over the severals , and see what answer they can now make to the head-question by having heard the under-questions , containing among them the full answer . thirdly , if they cannot doe this , then try whether they can discerne the truth from falshood , by answering yes or no to the under-questions severally . 4. if this yet be too much for them , then reach them those brief answers in order . 5. being perfect in the briefe answers of that division ( and not before ) teach them the larger answer . 6. in examining when they have once learned all the answers of a division , ask the head-question twice , namely first and last , that so the larger answer may ever be made to the head-question , and so proceed to another question in due season . now the god of all wisdome & grace , who hath graciously promised , that under the kingdom of christ the earth shall be filled with the knowledge of the ●●ord , ●s the waters cover the sea , and particularly that all our children shall be taught of him : von ●safe for iesus christs sake , and through him our great prophet his blessing , as upon all other means used by any , so upon these weak indeavours of his 〈◊〉 thiest servant , that by them , thou ( whoever thou art ) that thinkest good to attempt the making use of them , maist for thyselfe and thine , si●de some help toward the more easie overcoming the conceited inseparable difficulty of making those that are not book learn'd ( as the phrase is ) attain to any measure of understanding in matters of religion , so as both thou and they may be both the more willing and able to teach and to learn , untill we all com● to the blessed persection promised , when there shall be no more need of teaching every man hi , neighbour , and every man his brother , saying , know the lord , because all shall know him from the least to the greatest : comming all in the unity of 〈◊〉 , and of the knowledge of the son of god , unto a perfect man , unto the measure of the stature of the fulnesse of christ . i end with a double suit to thee-one , that according to thy knowledge , thou be carefull to walke humbly , holidy and justly : the other , that receiving any good by this little work , thou pay the author ( though unknown to thee ) by affording him a share in thy prayers : in which latter he promiseth againe to requite thee whether known or unknown ; as being ever thine in the lord iosia christ , herbert palmer questions and answers tending to explaine the articles of the creed . question 1. what is a mans greatest businesse in this world ?   a. a mans greatest businesse in this world is to a glorifie god , & b save his own soule , a 1 cor. 6. 20. 1 cor. 10. 31. b mat. 16. 26. is it to follow the world , and live as hee list ? no .   or , is it to glorifie god , and save his own soule ? yes .   2 q. how shall a man come to glorifie god and save his own soule ?   2 a. they that will glorifie god , and save their owne souls , must needs learn to c know god , and d beleeve in him , and e serve him . c 1 chro. 28. 9. 2 thes. 1. 7 , 8. d rom. 4. 20. heb. 10. 39. e deu. 10. 12. rom 6. 22. can they do so that are ignorant ? no   or , they that do not believe in god ? no .   or , do not serve him ? no .   or , must they not needs learn to know god ? and believe in him , and serve him ? yes .   q. say the articles of the beliefe .   a. i beleeve in god , &c. 3 q. what is it to beleeve in god ?   3 a. to beleeve in god , is f to be perswaded that there is a god , and g to trust in him h as my god , i at all times , k according to his word , f heb. 11. is it not first to be perswaded that there is a god ? yes .   and , is that enough without trusting in him as my god ? no .   or , is it enough to trust in him at some time only ? no .   or , to trust in him , and not   according to his vvord , no . 6. g ps. 78. 22. h dan. 6. 23. i ps. 62. 8. k psa. 56. 4. 10. 11. or , is it to trust in him as my god , at all times , according to his word ? yes .   4 q. what is god ?   4. a. god is l a being , m infinite in all perfection . l exod. 8. 14. m job 11. 7 , 8 , 9. is he a being , infinite in all perfection ? yes .   or , is he finite and imperfect as all other things are ? no .   5 q. are there many gods ? no . 5 a. there is but n one god . n 1 tim. 2. 5. 1 cor. 8. 4 , 5 , 6. or , is there but one god ? yes .   6 q. how many persons are there in the godhead ?   6 a. there are o three persons in the godhead , the father , the sonne , and the holy ghost ; yet still there is but one god . o 1 joh. 5. 7. are there not three , the father , the sonne , and the holy ghost ? yes .   or , are there more then three ? no .   or , fewer ? no   and , is there still but one god ? yes .   7 q. is iesus christ god ? yes . 7 a. p jesus christ is god , rom. 9. 5. or , is he not ? yes .   8. q. which person is iesus christ ?   8 a. jesus christ is q god the son , r the onely begotten of the father . q 1 john 5. 20. r john 1. 14 , 17. is he god the father ? no .   or , god the son ? yes .   or , god the holy ghost ? no .   and , is he the onely begotten of the father ? yes .   9 q. is the holy ghost god ? yes . 9 a. the holy ghost is s god , t equall with the father and the sonne . s act. 5. 3 , 4. t mat. 28. 19. and , is he equall with the father , and the son ? yes   or , is he not ? yes .   10. q. from whom hath god his being ?   10. a. god hath his u being onely from himselfe . u exod. 3. 14. from himselfe onely ? yes .   or , hath he it from any other ? no .   11 q. what manner of being hath god ?   11 a. god is a x spirit and y hath no body . x iohn 4. 24. y iob 10. 4. is god a spirit ? yes .   or , hath he any body or bodily parts , as men and other creatures have ? no .   12 q. where is gods dwelling ?   12 a. god is z every where , and in all places . z ierem. 23. 23 , 24. psal. 139. 7. &c. doth god dwell onely in heaven ? no .   or , is hee every where in all places ? yes .   or , onely in one place at once ? no .   13 q. if god be every where , how is it we do not see him ?   13 a. god is a invisible . a 1 tim. 1. 17. 1 tim. 6. 16. iohn 1. 18. is god to be seen with a mans bodily eyes ? no .   or , is he invisible ? yes .   14 q. what , or who is god likeunto ?   14 a. god is not b like a man , or any thing to bee seene in the world . b isai. 40. 18 , 25. cannot a man make a picture that may be like god , as of an old man sit●ing in heaven ? no .   or , is he like any thing to be seen in the world ? no .   15 q. what perfection of power , or strength is there in god ?   15 a. god is c almighty , and d can doe all things . c exod. 6. 3. d iob. 42. 2. is he almighty ? and can he do all things ? yes .   or , is there any thing too hard for him ? no .   16 q. what perfection of wisdome or knowledge is there in god ?   16 a. god is e most wise , f knowing all things , and g doth all is any thing hid from god , which he doth not know ? no . things most wisely . e 1 tim. 1. 17. f heb. 4. 13. g psal. 104. 24. or , is he most wise , and knoweth all things ? yes .   and , doth he all things most wisely ? yes .   17 q. what perfection of holinesse is there in god ?   17 a. god is most perfect h holy , and i alloweth not any to sin . is he most perfectly holy ? yes .   or , hath he any sin in himself ? no .   or , doth he cause any to sin ? no .   or , allow any to sin ? no .   18 q. what perfection of justice , or righteousnesse in there god ?   18 a. god is always most k just , and in all things ; l whether he punish or spare good or bad , m punishing all sin either in the sinner , n or in christ the surety . k psa. 115. 17. l job 34. 10 , 11 , 12 , 23. m mal. 4. 1. n esa. 53. 6. rom. 3. 23 , 24 , 25. is he alwayes most just in all things ? yes .   and , that whether he punisheth or spareth good or bad ? yes .   or , is there any unjustice or unrighteousnesse in him at any time ? no .   and doth he punish all sin , either in the sinner , or in christ the surety ? yes .   19 q. what perfection of mercie is there in god ?   19 a. god is most o mercifull , both in giving and p forgiving beyond desert . o psal. 145. 8 , 9. p ex. 34. 6 , 7. is he most mercifull both in giving and forgiving beyond desert ? yes .   or , doth he no more for any of his creatures then they deserve ? yes .   20 q. to whom of mankinde ●oth god show such mercie as to forgive them ?   20 a. gods mercy onely forgiveth those that q repent of their sins , and r beleeve in christ . q prov. 28. 13. r john 3. 36. doth he shew a like mercy to all ? no .   or , doth hee forgive onely those that repent of their sins , and beleeve in christ ? yes .   or , every one that crieth , lord   have mercy upon me , whether they repent and beleeve , or not ? no .   21 q. what perfection is there in god in regard of time or continuance ?   21. a. god is seternall , t from everlasting to everlasting , u having no beginning not end . s 1 tim. 1. 17. c psal. 90. 2. u rev. 1. 8. is god eternall from everlasting to everlasting ? yes .   or , had he any beginning ? no .   or , shall he ever have any end ? no .   22 q. what perfection is there in god , in regard of sted fastnesse or mutability ?   22 a. god is x unchangeably y the same for ever . notwithstanding the changes he makes in all other things . x mal. 3. 6. ja. 1. 17. y psalm . 102. 26 , &c. is there any change or changeablenesse in god ? no .   or , in any of his perfections ? no .   or , is he unchangeably the same for ever ? yes .   and , that notwithstanding the changes he makes in all other things ? yes .   23 q. what perfection of truth or faithfulnes is there in god ?   23 a. god is most ● true , and it is not * possible for him to lie . z rom. 3. 4. * tit. 1. 2. heb. 6. 18. nu●●●● . 23. 19. is god most true in all his words ? yes .   and , particularly in his promises and threatnings ? yes .   or , is it possible for him to lie ? no .   24 q. what perfection of blessednesse doth god enjoy ?   24 a. god is in himselfe most x blessed every way and y for ever , x 1 tim. 6. 15. act. 17. 25. y rom. 9. 5. doth god want any happinesse in himselfe ? no .   needing the service of any creature ? no .   or , can any creature make him unhappy ? no .   or , is he in himselfe most blessed every way and for ever ? yes .   25 q. what certaine proofe have you that there is a god , such an one as you have acknowledged him to bee ?   25 a. i am sure there is a god : because neither of my self nor any thing in the world could z make me , or a preserve me , or b order things that befall mee without god . z psal. 100. 3. psal. 139. 13 , 14 , 15 , 16. a psal. 22. 9 , 10. b iob 1. 21. doth not your own very being give you assurance of it ? yes .   or , could you your self , or any thing in the world have made you without god ? no .   and , doth not your preservation make you also sure that there is a god ? yes .   or , could you your selfe , or any thing in the world , preserve you without god ? no .   and , doth not the ordering of things that befall you also prove assuredly there is a god ? yes .   or , could you your self , or any thing in the world , so order those things that befall you , without god ? no .   26 q. who made the world and all things in it ?   26 a. god is the c maker of the world , and of all things in it . c gen. 1. 1. acts 17. 24. is god the maker of all ? yes .   or , were any of them from everlasting , and without a beginning ? no .   or , did any of them make the rest ? no .   27 q. how are things preserved in the world ?   27 a. the power of god is that that d preserveth all things in the world . d neh. 9. 6. heb. 1. 3. hath any of them , without god , power enough of themselves to preserve themselves ? no .   or , one another ? no .   or , is it the power of god that preserveth them all ? yes .   28 q. how is the world governed , & how come things to passe ?   28. a. gods providence is that that e ruleth all things . e psal. 103. 19. iam. 1. 17. amos 3. 6. is it gods providence that ruleth all things ? yes .   or , doe chance and fortune rule some things ? no .   or , destiny and the course of nature meerly ? no .   or , doth any creature rule any thing at its own pleasure ? no .   29 q. from whence must wee learn to know god and serve him rightly ?   29 a. to f know god , and to g serve him rightly , wee must be taught out of gods word . f psal. 19. 1. &c. with 7 , 8. g esay 8. 20. can it be of our selves only ? no .   or , by beholding gods works of creation , preservation , and providence onely ? no .   or , must we be taught it out of gods word ? yes .   30 q. which book is gods word ?   30 a. the bible or the h scripture of the old and new testament is the very word of god . h 2 tim. 3. 16. 2 pet. 1. 21. is the bible the scripture of the old and new testament the very word of god ? yes .   or , is it meerly the invention of man ? no .   or , is any other book besides the bible the word of god ?     31 q. how may it be proved that the scriptures are the very word of god ?   31 a. the scriptures are sufficiently proved to be gods word , by their being wholly to gods i glory & their k perfection , & l power upon consciences , i iohn 7. 18. k psal. 19. 7. l heb. 4. 12. psal. 19. 7. is their being wholly to gods glory and their perfection , and their power upon consciences a sufficient proof of it ? yes .   or , may all this be , & yet they be but the word of a meer man ? no .   or , doe these things agree to any other word or booke not   taken out of the scriptures ? no .   32 q in what condition was man created by god at first ?   32 a. man was created at the first in a very happy condition , in the m image of god . m gen. 1. 26. vvas he made miserable ? no .   or , very happy ? yes .   in the image of god ? yes .   or , no better then other earthly creatures ? yes .   33 q. what was the image of god in man ?   33 a. gods n image in man stood in the perfection of his immortall soule , and dominion over the creatures . n gen. 1. 26 , 27 , 28. did it stand in the shape and frame of mans body ? no .   or , in the perfection of his immortall soule ? yes .   and , had he dominion given him over the creatures ? yes .   or , vvas any of them , as they are now , rebellious against man ? no .   or , hurtfull to him ? no .   34 q. in what specially did gods image in mans so●●e stand ?   34 a. gods image in mans soule was specially in a knowledge , p righteousnesse and holinesse . o col. 3. 10. p e●hes . 4. 24. vvas he created in knowledge ? yes .   or , ignorant ? no .   in righteousnesse ? yes .   or , sinfull ? no .   in holinesse ? yes .   or , vnholy ? no .   35 q. what condition is mankinde now naturally in ?   35 a. mankinde is now naturally in a very q miserable condition . q ephes. 2. 1 , 2 , 3. still happy ? no .   or , very miserable ? yes .   36 q. wherein is mankinds condition now so miserable ?   36. a. mans misery is , that they are now r all sinners , and subject to s punishment for sin ; and that is not mankind still righteous ? no .   or , are they all sinners ? yes .   and , are you a sinner as well as others ? yes .   and , are they all subject to punishment ? yes .     is t my condition as well as others . r rom. 3. 9. to 19. s r● . 5. ●2 . t. ephes. 2. 3 , 4. and , is that your condition is well as others ? yes .   or , are any free from punishment , you or others ? no .   or , out of danger of it ? no .   37 q. what is sin ?   37 a. sinne is any u transgressiō of gods law , bee it but in x words or y thoughts u 1 ioh. 3. 4. x mat. 12. 36 , 37. y ier. 4. 14. is it onely a transgression of gods law in deeds ? no .   or , any transgression , be it in words or thoughts ? yes .   38 q. how came mankind to be miserable ?     was it without their owne fault ? no . 38 a. mankind became miserable by sinning z all with our first parents adam & eve , in * eating the forbidden fruit : and i sinned among them . ●rom . ● . 12 , 18. * gen. 3. 6. or , because they all sinned with our first parents adam and eve in eateng the forbidden fruit ? yes .   and , did you sinne among them ? yes .   39 q. why should children ●e charged with their parents faults ?     is it not unjust ? no . 39 a. men confess it just to charge children sometimes with the parents faults , doing so to bastards and traitours children . or , do● men conf●sse it just , sometimes doing so to bastards and traitors children ? yes .   40 q. how farre are all mankinde corrupted with sin ?     are they onely guilty of that first sin of adam ? no . 40 a. all mankinde are a altogether corrupted with sin , and that in every part both of soul and body ; and b so am ● . a gen. 6. 5. or , are they all in themselves corrupted with sin ? yes .   and , ●●e you so too ? yes .   and , that altogether in every part both of soule and body ? yes .   or , onely in some part ? no .   41 q. what doe you meane by saying all men are altogether corrupted with sin ?   rom. 3. 9. to 19. b rom. 7. 24. prov. 27. 19. are they all inclined to all sins ? yes 41 a. c all men are inclined to all sns , and d untoward to any good : and e i as much as any other by nature . c rom. 3. 9. to . 19. d ier. 4. 22. e tit. 3. 3. or , only to some ? no .   and , are they all untoward to any good ? yes .   or , inclined at least to some good ? no   and , are you as much inclined to fin , and as untoward to good , as any other by nature ? yes   42 q. what say you of children new borne ?   42. a. f all children that are conceived a naturall way , are conceived and borne in sin ; and so was g i too . f ephef. 2. 3. ●g psal. 51. 5. are they not altogether innocents ? no   and , free from all taint of sinfulness and corruption ? no   or , are they all that are conceived a naturall way , conceived and borne in sin ? yes .   and , were you your self conceived and born so too ? yes .   or , without any sin or sinfulness ? no   43. q. you say all mankinde are altogether corrupted : how then came any to be of a better minde or behaviour then others ?   43 a. gods h grace is onely that that makes one man better then another . h 1 cor. 4. 7. 1 cor. 15. 10. doth not that shew they are of a better nature ? no .   or , is it only gods grace that makes one man better then another ? yes .   44. q. what is the punishment due to sin , which even the least sinne deserveth ?   44 a. the punishment due to sin , even the least , is i death , and k eternall damnation , is it death and eternall damnation ? yes .   and , all curses and crosses in the meane time besides ? yes and , all l curses and crosses in the meane time . i rom. 6. 23. k 2 thess. 1. 8 , 9. psal. 9. 17. l deut. 27. 26. or , is that too great a punishment ? no .   specially for some sins ? no .   45 q. what punishment do● your sins deserue ?   45 a. even m my sins deserve damnation and all punishments besides . m ephes. 2. 3. doe you acknowledge that even they deserve damnation ? yes .   and , all punishments besides ? yes .   or , is any of that too much ? no .   or , all that too much ? no .   46 q. if the least sin deserves damnation , and all punishments besides● what matter is it what sins a man commits that is guilty of any ?   46 a. they that have n more and greaters sins , shall have more punishment in hell , if they o repent not . n luke 12. 47 , 48. mat. 11. 20. to 24. o rom. 2. 4 , 5. do men make their condition no worse by living in the world and multiplying sins ? yes .   or , shall all be punished alike in hell , whether their sinnes bee more or fewer , greater or smaller ? no .   or , shall they that have more and greater sins , have more punishment in hell if they repent not ? yes .   47 q. but what if men be punished in this world ?   47 a. they that are punished here and yet will not repent p deserve more punishment for that , and so shall be q sure also not to escape damnation . p levit. 26. 18 , 21 , 23 , 24 , 27 , 28. q deut. 29. 18 , 19 , 20 , 21. shall not they escape all punishment in hell , though they never repent of their sins ? no .   or , doe not they deserve more punishment in hell , because they would not amend for any punishment here ? yes .   and , so shall be sure also not to escape damnation ? yes .   48 q. what is repentance ?   48 a. repentance is to r confesse our sins to s god , with t shame and sorrow , and u to forsake them . r prov. 28. 13. s psal. 32. 5. ●●er . 31. 18 , 19. u esay 55. 7. doth a man repent that covers his sins ? no .   and , will not confesse them to god ? no .   or , that is not ashamed of them when hee doth confesse them ? no .   or , not sorrowfull for them ? no .   or , however doth not forsake them ? no .   or , is it to confesse our sins to god with shame and sorrow , and to forsake them ? yes .   49 q. whereby may repentance be knowne to be true ?   49 a. then a ma●●● repentance is true whe● he turnes from x al● knowne sins , and doth not willingly fall to y new ones . x ezek 18. 30 , 31. y ezek. 33 15. acts 26. 2● . is that true when it is only for some sins ● and not for all known sins ? no .   or , when a man turns from his former sins , and willingly fals to new ones ? no .   or , may not a man be sure of his repentance if he be sure hee doth not cleave to any knowne sinne ? yes .   50 q. how far is it possible for a man that truly repents to forsake all sin in the world ?   50 a. those that truly repent have some sin in them still but none have 〈…〉 dominion over ● the● z rom. 7. 15. & c. 1 jo● 18. * rom. 6. 14. 1. jo● 3. 9. hath any sinne dominion over him still ? no .   or , can they bee perfectly without all sin here ? no .   or , is there sin still in the best upon the earth ? yes .   51 q. when is it that sin reigneth or hath dominion over man ?   51 a. sin hath the a dominion over man , when he b yei●… is it in those that offend● in many     things , but yet unwillingly ? no . eth himselfe to obey the lust of it , and c commit sinne d freely . a rom. 6. 12 , 14. b rom. 6. 16. c iohn 8. 34. d rom. 6. 20. or , alwaies when one sinne th●● some hainouser matter with some willingnesse ? no .   or , only when he yeilds himself to obey the lusts of sin and commit ●●●ely yes .   52. q. since you say that no●e ●an so perfectly repent as to ●● without all sin in this world ● how shall any man be saved ?   52 a. even those that e repent have need to be f saved by iesus christ , and his g satisfaction e acts 20. 21. f tit. 3. 5 , 6 , 7. g phil. 3. 9. can a ●ans owne works of righte on 〈…〉 save him ? no .   or , can he make satisfaction ●o god for his sins by them ? no .   or , by any other meane● of ●●s procuring ? no .   or , have even those that repent need to be saved by iesus christ and his satisfaction yes .   53 q. why must all ●●a● are saved , be saved by iesus christ ?   53 a. iesus christ is the h only saviour of mankind . h 1 tim. 2. 5. acts. 4. 12. is he the only saviour of mankinde ? yes .   and , cannot some creature , ●aint , or angell , save by their ●●ents ? no .   54 q. what is iesus christ ?   54 a. iesus christ is i god and man in one person . i rom. 9. 5. iohn 1. 14. you 〈…〉 god : ● but is he ●nely so ? no   is he not man too ? true man ? yes   and , so god and man in one ●erson ? yes   55 q. why was the saviour of mankind both god and man ?   55 a. the saviour of mankind must needs be both god and man , to k suffer and satisfie must it needs be so that hee ●ight suffer and satisfie for the ●…n of man ? yes .   and , because god alone could not suffer , and man alone could not satisfie for sin ? yes . for the sinne of man k heb. 2. 14 , 15 , 17. heb. 9. 14. 56 q. vnto what offices was our saviour iesus christ ordained of god , that he might compleatly save us ?   56 a. christ was anointed , that is , ordained of god , the great m prophet , priest , & o king of his church , & p lord q of all . l act. 10. 38. m act 3.22 . n heb. 5. 6. o luk. 1. 32 , 33. p act. ● 36. q acts 10. 36. doth not his name christ , signifie anointed , shew him to bee the great prophet , priest , and king of his church and people , and lord of all ? yes   and , was he sufficiently furnished with abilities for every one of these offices . yes .   or , did he fail in fulfilling any of them ? no .   57 q. how did iesus christ become man ?   57 a. iesus christ was r conceived by the holy ghost , and born of the virgin mary r mat. 1. 20. 25. had he a naturall father as hee was man , as all others since our first parents have ? no   or , was he conceived by the holy ghost , and born of the virgin mary ? yes .   58 q. seeing you say iesus christ was conceived by the holy ghost , and borne of a virgin ; what perfection of nature had he as he was man ?   58 a. iesus christ was s conceived and born t without sin and u never sinned in all his life time , but * else was like othe● men . s luk. 1. 35. t he● 7. 26. u 1 pet. 2. 2 2 corinth . 5. 21. * he● 2. 17. heb. 415. do you reckon him in the number of sinners and guilty persons ? no .   or , was he conceived and born without sinne , though no other children be so ? yes .   or , did he ever sin all his life time ? no .   and , was he not else like other men , even in naturall infirmities and temptations ? yes .   59 q. since christ was without sin , how came he to suffer ?   59 a. christ suffered under x pontius pilate the iudge , who y knew him innocent , and yet z condemned him . x mat. 27. 2. y iohn 18. 38. iohn 19. 46. z luke 23. 24 , 25. was it by a tumult of people falling upon him ? no .   or , by any sicknesse ? no .   or , outward accident of mischiefe lighting on him . no .   or , was he condemned by any iudge ? yes .   and , namely pontius pilate the governour for the roman emperour ? yes .   and , did he believe him to be a guilty person deserving punishment ? no .   or , did he know and proclaim him innocent , and yet condemn him ? yes .   60 q. what speciall suffering did christ undergoe ?   60 a. christ was a crucified , that is , b hanged c naked and alive upon a crosse of wood , by d nailing his hands and feet to it . a 1 cor. 1. 23. ioh. 19. 17 , 18. b gal. 3. 13. c iohn 19. 23. d iohn 20. 25. was it onely some small paine or shame ? no .   or , was he crucified , that is , hanged naked and alive upon a crosse of wood , by nailing his hands and feet to it ? yes .   61 q. what necessity was there ●hat christ should undergoe such a punishment as to be hanged on a crosse of wood ?   61 a. christ , to redeeme us from the ● curse of the law and our sins , was to endure a cursed punishment , as hanging was by f gods law . e gal. 3. 10 , 13. f deut. 21. 23. was not hanging a cursed punishment by gods law ? yes .   and , was it fit that to redeem ●…s from the curse of the law and our sins , christ should endure ● cursed punishment ? yes .   or , was not that too much for him to endure ? no .   62 q. how long did christ continue on the crosse ?   62 a. christ hung ●pon the crosse till he g died , and gave his very h life a ransome for us . g iohn 19. 30. phil. 2. 8. h mat. 20. 28. vvas hee taken down alive after he had hanged a while upon it ? no .   or , did he hang upon the cross till he died , and gave his very life a ransome for us ? yes .   63 q. why would christ dye ?   63 a. christ to deliver us from i death , was to undergo death it selfe for us . i heb. 2. 14 , 15. might he not have spared himself in that and yet we have been redeemed ? no .   or , was it necessary to deliver us from death , that christ should undergoe death it selfe for us ? yes .   64 q. what became of christs body and soule after death ?   64 a. christs body was k buried and he descended into l hel to shew him to be truly dead , and to make his resurrection m more glorious . k 1 cor. 15. 4. ●acts 2. 27 , 31. m luk. 24. 26. was not his body buried ? yes .   and , did he not descend into hell ? yes .   and , was not this fit to shew him to be truly dead , and to make his resurrection more glorious ? yes .   or , was it unfit he should tarry at all in the state of death ? no .   65 q. how long did christ continue dead ?   65 a. christ n rose againe the third day from the dead . n luke 24. 46. 1 cor. 15. 4. did he rise againe the third day from the dead ? yes .   or , is he dead still ? no .   or , did he rise sooner ? no .   or , later ? no .   66 q. how came christ out of the prison of the grave , since he wa● the surety to pay the debt of our sins ?   66 a. christ rising and comming out of the prison of the grave sheweth that he , as our doth his rising from the dead shew that he hath fully paid the d●bt● yes .   or , might he have beene raised , and yet the debt of our sins still remaine to be paid by our selves ? no . o surety , hath p fully payed all the debt of our sins . o heb. 7. 22. p rom. 4. 24 , 25. or , by some other ? no .   67 q. how long did christ continue on the earth after his rising from the dead ?   67. a. q forty daies after his rising from the dead christ ascended into r heaven body and soule . q acts 1. 3 , 9. r acts 3. 2● . is he still upon earth ? no .   or , did he forty dayes after ascend into heaven body and soule ? yes .   or , is he anywhere else ? no .   or , stayed he longer on earth ? no .   or , lesse while ? no .   68 q. what honour and happinesse hath christ in heaven ?   68 a. christ s sits at the right hand of god in the highest t happinesse and u glory that can be . s mark . 16. 19. t psal. 16. 11. u ephes. 1. 20 , 21 , 22. doth he sit at the right hand of god in the highest happinesse and glory that can be ? yes .   or , doth he want either happinesse and glory now ? no .   or hath any of the saints or angels any higher honour then hee ? no .   or , equall to him ? no .   69 q. what power and authority hath christ by being a gods right hand ?   69 a. christ at gods right hand * ruleth gods kingdome with all power and x authority . * heb. 8. 1. x 1 pet. 3. 22. ephes. 20 , 21 , 22. doth his sitting at gods right hand signifie that he is upon a seat there ? no .   or , that god hath any hand properly right or left ? no .   or , doth it signifie that hee ruleth gods kingdome with all power and authority ? yes .   70 q. what is the greatest proofe of christs authority ?   70 a. christ shall come to y judge the quick and the dead , even z all mankinde none excepted . y acts 10. 42. z 2 cor. 5. 10. shall hee come with glory to judge both the quicke and the dead ? yes .   or , shall his authority bee at an end before the last day ? no .   or , some other be iudge ? no .   or , shall not some or other of mankinde be excepted from being judged by him ? no .   71 q. what is the meanes of partaking of christ , and making him and all his benefits ours ?   71 a. faith is the only means wherby we a partake of christ & make him and b all his benefits ours . a ioh. 1. 12. b acts 26. 18. is faith the onely meanes ? yes .   or , is there any other meanes wherby we can partake of him ? no .   72 q. what is faith ? i meane true , justifying , ●●●ing faith ?   72 a. true faith in christ is to c rest in him alone for d pardon through his death , e according to gods offer , and then for all f grace and g salvation . c phil. 3. 7 , 8 , 9. d ro. 3. 25 , 26 , e luke 24. 47. esay 59. 20. f iohn 1. 16. g acts 15. 11. is it not to rest on christ alone for pardon through his death according to gods offer ? and then for all grace and salvation ? yes .   or , do they truly and throughly believe the doctrine of christ who rest not on him ? no .   or , who rest on any thing or person besides him ? no .   or , together with him ? no .   or , who think of resting on him otherwise then god offers him ? no .   73 q. what warrant have you to believe in christ , and rest so on him ?   73 a. god in his h word offers christ to me as well as to any other man ; and i commands me to is it not presumption for such a sinner to offer to rest on him ? no .   or , doth god in his word   ●ffer christ to you as well as ●o any other man ? yes . believe in him as well as to believe , or obey any other thing in his word . h iohn 3. 15 , 16. 36. i 1 iohn 3. 23. iohn 6. 29. and , doth he command you ●o beleeve in him , as well as to beleeve or obey any other thing in his word ? yes .   and , do all the promises , which are of all sorts , to second the commandment to beleeve , concerne you as well as any other man ? yes .   and , do the threatnings against unbeliefe also concerne you in like sort ? yes .   and , likewise the examples of grace ? yes .   and , as well as any other thing in the word doth ? yes .   74 q. how do you call the generall company of those that do truly beleeve in christ ?   74 a. the generall company of those that truly believe in christ is called the holy catholick k church . k 1. cor. 1. 2. 1 thess. 1. 1. is it not that which you mean by the holy catholike church ? yes .   or , doth the holy catholike church signifie any other sort or company of men ? no .   75 q. why is the church said to be holy ?   79 a. every true l believer and member of the m church is a saint and holy , truly sanctified , though not n fully in this world . ●acts 15. 9. in ephe. 5. 25 , 26 , 27. n iames 3. 2. is it for that every true beleever and member of the church ●● a saint and holy , truly sancti●●ed , though not fully in this world ? yes .   or , is any one a true beleever and member of the church that is not sanctified and holy ? no .   or , are any of them fully sanctified in this world ? no .   76 q. what is it to be truly sanctified or holy ?   76 a. to be truly holy , one is to o hat● all sin , and p forsake all creatures so far , as to strive to q serve god according to r all his will . o psalm . 97. 10 p luke 14. 26 , 33 q heb. 9. 14. r col. 4 12. heb. 13. 21. 1 pe●. 4. 2 , 3. are they so , who allow themselves in any one sin , how smal● so ever they judge it to be ? no .   or , how necessary soever ? no .   or , that are so fond of any creature , as that they cannot be content if they enjoy it not at their owne desire ? no .   or , who serve god after their own will ? no .   or , who will do his will ●n some things , but not in all no .   or , do they hate all sin , and forsake all creatures so far , as to strive to serve god according to all his will ? yes .   77 q. why is the church called catholicke , that is , universall , or generall ?   77 a. the church is called catholicke , because in s all ages christ hath had church , and he gathereth it out of all t countrys , & u ranks of people . s heb. 13. 8. mat. 28. 20. t rom 13. 29 , 30. act. 10. 34 , 35. u gal. 3. 28. col. 3. 11. is it because in all ages god hath had a church ? yes .   and , because he gathers it out of all countreys and ranks of people ? yes .   or , was there never no time since christ was first preached unto mankinde , when there was no church at all ? no .   or , are there some nations or conditions of men , out of which god never takes any to be of his church ? no .   78 q. what generall benefit do all true beleevers and members of the church enjoy from christ together ?   78 a. all true beleevers and member● of the church enjoy together a * communion of saints , that is a fellowship , with x christ and y one with another . * 1 iohn 1. 3. 7. x 1 cor. 1. 9. y iohn 17. 11. do they not enjoy together a communion of saints , that is , ● fellowship with christ and one with another ? yes .   or , is any of them being poor , o● the like , denied fellowship with christ in his grace , in any respect ? no .   or , denied a right to any good their fellow members might do for them ? no .   79 q. what speciall benefit hath every true beleever from christ in this life ?   79 a. z every true believer hath from christ in this life forgivenesse of sinnes . z acts 10. 43. 1 john 2 12. acts 5. 31. have they not forgivenesse of sins ? yes .   or , are they not forgiven till after this life ? yes .   and , so any of them die without forgivenesse ? no .   80 q. what do you meane by forgivenesse of sins ?   80 a. forgivenesse of sins is a gods not requiring of us ourselves to satisfie for our sinnes , because christ hath done that already . a rom. 3. 24 , 25 , 26. is it not that god requireth not of us ourselves to satisfie for our sins , because christ hath done that already ? yes .   or , must we , notwithstanding our pardon , make god satisfaction by doing somewhat ourselves in this world ? no .   or , by suffering in this life ? no .   or , afterward ? no .   81 q. but why then are the faithfull afflicted in this life ?   81 a. the afflictions that the faithfull endure in this life are onely b fatherly corrections for their amendment , is it not to make , at least , part of the satisfaction to god for their sins ? no .   or , is it not a wrong that they   should be afflicted when christ hath made satisfaction for their sins ? no . and c trials of gods grace in them , and to make them d like christ . b heb. 12 , 6. 10 , 11. c jam. 1. 2 , 3 , 4. d rom. 8. 29. john 15. 18. 20. or , is it onely fatherly correction for their amendment , and triall of gods grace in them , and to make them like christ ? yes .   82. q. but what say you to death , which the faithfull en●ure as well as others ?   82 a. e death it self to the faithfull is but a temporall chastisement at the worst and withall a passage to a better condition , e 1 cor. 15. 54 , 55. is not that at least laid on them to satisfie god in part for their sins ? no .   or , is death it selfe a temporall chastisement at the worst to the faithfull ? yes .   and , withall a passage to a better condition ? yes .   83. q. what benefit or better condition can there be to the body after death ?   83 a. there shall be to every faithfull soul f resurrection of the body from death . f 1 cor. 15. 42. 44. 1 cor. 6. 14. shall there be to every faithfull soule , a resurrection of the body from death ? yes .   or , shall not the bodies ( even of the faithfull ) remaine for ever in their graves dead and rotten ? no .   84. q what bodies shall be raised againe ?   84 a. the g very same body shall be raised again that died ● but the bodies of the faithfull shall ●ow be made strong and h glorious . g 1 cor. 15. 42. 43. 44. h phil. 3. 21. shall they be the very same bodies that died ? yes .   or , others like them , new created and joyned to the soules ? no .   and , shall the bodies of the faithfull be now made strong and glorious ? yes .   or , be raised weak and imperfect as they were before ? no .   85. q. what shall become of the bodies of the wicked at the last day ?   85 a. the bodies of the ● wicked shall be raised also at the last day , that being con●emned , both body & soule may be cast into k hell fire for ever . ●john 5. 29. k matth. 25. 41 , and 46. shall they be raised also ? yes   or , shall they continue in the grave still ? no   and , shall they be raised with any honour , or for their good ? no   or , that being condemned , both body and soule may be cast into hell fire for ever ? yes .   86 q. what benefit shall be to the faithfull after the generall resurrection ?   86 a. after the generall resurrection the faithfull shall l die no more , but enjoy m life everlasting , & all happines and glory o with christ p in heaven . l luke 20. 35 , 36. m mat. 25. 46. n eph. 1. 18. o john 17. 24. p 1 pet. 1. 4. shall they die any more ? no .   or , enjoy life everlasting ? yes .   and , shall they live upon earth any more ? no .   or , endure any more misery pain , or sorrow ? no .   or , enjoy all happinesse and glory with christ in heaven ? yes .   questions and answers tending to explaine the ten commandments . question 1. how do they live here , who partake of christ and all his benefits ?   a. they that partake of christ and all his benefits , do a serve god and b keepe his commandments . a heb. 9. 14. rom. 6. 22. b 1 joh. 2. v. 3 , 4 , 5. do they live in sin as they list ? no .   or , do they serve god and keep his commandments ? yes .   2 q. how many commandments are there ?   2. a. there are ten commandments wch are the sum and substance of all gods perpetuall law . c deut. 10. 9. exod. 34. 28. are there not ten ? yes .   and , are they not the summe and substance of all gods perpetuall law ? yes .   and , hath not every one of them a gener●ll meaning and ●●pe , and so ●●●●a●●th whatsoever tendeth to that ? yes .   and , do they not among them forbid all evill ? yes   and , command all good ? yes .   and , that in words & thoughts as well as deeds ? yes .   q. what is the first commandment ?   a. i am the lord , &c. 3 q. what is the generall meaning and scope of the first commandment ?   3 a. the generall meaning and scope of the first commandment , is the giving all possible d glory and is it not the giving of all possible glory and worship to one onely god , without any equal or partner ? yes .   or , may ●e worship more ●●ds then one ? no . e worship to one onely god , without any equall or f partner . d psal. 96 7 , 8. mat. 4. 10. 1 john 2. 15. or , faile , to love , trust , feare , praise or obey god sometimes without sin ? no .   or , love , trust , feare , praise or ●●ey some creature , at least ●ometimes , more then god ? no .   or , as much as god in any ●espect whatsoever ? no .   or , set up our owne selves by ●●●de , or trusting to our selves , without regard of god ? no .   q. what is the second commandment ?   a. thou shalt not make , &c. 4 q. what is the generall mean●ing of the second commandment ?   4 a. the generall meaning of the second commandment , is the worshipping of god with those things and actions which g himselfe onely hath appointed . g deut. 4. 2. matth. 15. 9. is it not the worshipping of god with those things and action● which himself onely hath appointed ? yes .   or , may we not use as parts of worship , and matters of religion and holinesse , something or o●her , meerly invented by man ? no .   or , be carelesse of those duties which god hath appointed for his worship ? no .   5 q. why are images forbidden by name in the 2. commandment ? ●●● how far are they forbidden ?   5 a. all h images and pictures to represent god are ● abomi●●ble to be made ; and so is all k worship of them , though with pretence of ● worshipping god by them , are all images and pictures to represent god , abominable to be made ? yes .   and , are all pictures of a man ( as of ones friend , and the like ) also unlawfull and abominable ? no .   but is not all worshipping of   any image or picture , and bowing own to them also abominable ? yes . h deut. 4. 15 , 16 , 1● 18. i deut. 27. 1● k esay 44. 15. 17. 19 i exod. 32. 4. 5. un the 8. and , is it any way excusable though it be with pretence of worshipping god by them ? no .   what is the third commandment ?   thou shalt not tak● &c. 6 q. what is the generall meaning of the third commandment ?   6 a. the genera meaning of the thi●… commandment , is t●… reverent using whatsoever belonget to god , and to tho●… ends onely which 〈…〉 hath allowed . is it not the reverend using of whatsoever belongeth to god , and to those ends onely which he hath alloweth ? yes .   or , may we profane any of them ? no .   or , abuse them to ill ends ? no .   or , neg●●● gods ends in the using of them ? no .   q. what is the fourth commandment ?   a. remember , & ● ● q. what is the generall meaning of the 4. commandment ?   2 a. the genera meaning of the four●… commandment , is th●… solemn times of wo●…ship , necessary to religion at gods one● appointment , an chiefly a standing d●… in the weeke , of re from worldly busin●… to attend on god . is it not the solemne times of worship , necessary to religion , at gods one y appointment , and chiefly , a standing day in the week , of rest from worldly businesse to attend on god ? yes .   or , may men of themselves appoint any dayes or times , as necessary to religion ? no .   or , may we unnecessarily spend gods day upon our selves ? no .   or , vpon any worldly mattes ? no .   q. what is the fifth commandment ?   a. honour thy f●…ther , &c. ● q. what is the generall meaning of the fifth commandment ?   8 a. the generall meaning of the fifth commandment , is the giving all due m honour and respect to all men , specially n superiours . m 1 pet. 2. 17. n rom. 13. 7. is it not the giving all due honour , and respect to all men , specially superiours ? yes .   or , may we disobey the lawfull commands of superiours when they please us not ? no .   or , carry our selves proudly toward any , even the meanest under●ing ? no .   q. what is the sixth commandment ?   a. thou shalt not kill . 9 q. what is the generall meaning of the sixth commandment ?   9 a. the generall meaning of the sixth commandment , is the preserving of mens o persons and p lives , q and fouls in all safety . o math. 5. 21 , 22. ●proverbs 24. 11 , 12. q jude 22 , 23. levit : 19. 17. 〈…〉 not the preserving of 〈…〉 and lives and souls ●n all safety ? yes .   or , may we , though we are ●…oked , do them the least ●urt ? no .   or , give them any despight ●ull words ? no .   or , harbour hatred or maice against them ? no .   or , may we be angry with ●hem without cause ? no .   or , more then there is cause ? no .   or , forbeare to have a tender are of any to the utmost of our ●ower ? no .   q. what is the seventh commandment ?   a. thou shalt not commit adultery . 10 q. what is the generall meaning of the seventh commandment ?   10 a. the generall meaning of the seventh commandment is the is it not the maintaining of ha●tity in all , married and un   married , and in the heart , and words , as well as behaviour ? yes . maintaining r chastity in all , married or unmarried , and in s heart and t words , as well as u behaviour , r 1 thess. 4. 3 , 4. s mat. 5. 27. 28. t ephes. 3. 4. 5. rom. 13. 13. or , may not any , the unmarried at least , especially young people , take liberty to use some light and wanton carriage sometimes ? no .   or , wanton speethes ? no .   or , wanton looks ? no .   or , at least have lustfull , and wanton thoughts ? no .   and , are not unnaturall lusts specially forbidden ? yes .   q. what is the eighth commandment ?   a. thou shalt no●… steale . 11 q. what is the generall meaning of the eighth commandment ?   11 a. the general● meaning of the eighth commandment is the preserving of m●… * goods and estates 〈…〉 x all safety . * ●thess 4. 6. x exod. 23. 4. 5. is it not the preserving of mens goods and estates in all safety ? yes .   or , may we never wrong them in their estates any way , though they be able to beare it , and we are poor ? no .   or , oppresse them in any thing , having the law of men on our side ? no .   or , defraud them in any kind , when we find them unskilfull , or heedlesse ; even though they pretend great skill or care ? no .   or , may we forbeare to help them or further their good when we may without speciall wrong to our selves ? no .   q what is the ninth commandment ?   a. thou shalt not bear , &c. 12 q. what is the generall meaning of the ninth commandment ?   12 a. the general is it not the maintaining of truth ? yes . meaning of the ninth commandment is y the maintaining of a truth z and the preserving of mens a good names . y prov. 24. 28. z ephes. 4. 25. ●●james 4. 11. levit. 19. 16. and , preserving mens good names ? yes .   or , may we ●t any time ●ie ? no .   though it be for our advan●… no .   or , for our safety no .   or , for any other a sak● ? no .   or , even for gods glory ? no .   or , 〈…〉 just cause speake 〈…〉 of 〈…〉 no .   or , though the thing wee ●peak be true ? no .   or , forbear to speak good of 〈…〉 when we might speake with truth and wisdome ? no .   or , forbear to maintaine the 〈…〉 when it is seasonable and ●● are called to maintain it ? no .   q. what is the tenth commandment ?   a. thou shalt not covet , &c. 13 q. what is the generall meaning of the tenth commandment ?   13 a. the generall meaning of the tenth commandement is b contentednesse with what is our own , and c rejoycing in anothers good d as in our own , e forbidding the least motions and inclinations to the contrary . b heb. 13. 5. c rom. 12. 16. d phil. 2. 4. e rom. 7. 7. is it not contentednesse with ●hat is our own ? yes .   and , rojoycing in anothers ●ood , as our owne yes .   or , may we at any time grudge 〈…〉 good others enjoy ? no .   though we our selves did exect as much and have it not ? no .   or , may we envy them at any ●●e for any thing ? no .   though we think they deserve or what they have ? no .   or , that they ●ouse it ? no .   or , will abu●e it ? no . 〈…〉 may ●…e 〈…〉 for our selves , and regardlesse of others ? no .   and , are not the least motions and inclinations to the contrary forbidden ? yes .   14. q. how perfectly ●●● the faithfull keep gods commandments while they are upon earth ?   14 a. the faithfull do not f attain to perfection in gods sight 〈…〉 , g yet they str●… for it , and may be ●…blameable before men f phil. 3. 12 , 13. gal. 5●… 17. g 1 joh. 3. 3. h 1 the 2. 10. phil. 2. 15. is there a just man upon the earth that doth good and sinneth not ? no .   or , do any attaine to perfection in gods sight here ? no .   yet , do not the faithfull strive for perfection . yes .   and , may they not be unblameable before men ? yes .   15 q. how then are any justified and counted righteous before god ?   15 a. i none can ever be justified by thei● workes and obedience to the law : but onely by gods free grac● through faith 〈…〉 christs righteousnesse i gal. 4. 16. rom. 3. 23 , 24 , 25 , 26. ephes. 2. 8 , 9. can they ever be justified by their works and obedience to the law ? no .   or , onely by gods free grace , through faith in christs righteousnesse ? yes .   16 q. what must a faithfull man do , when he hath again sinned and broken gods commandment after god hath justified him ?   16 a. when a faithful man hath sinned h● must k returne to god by renewing his l repentance , and m faith in christ . k hosea 1● 1. l 1 john 1. 9. he● 4. 14 , 15 , 16. may hee go on carelesly in sinne , and presume god will justifie him still though he repent not ? no .   or , must he not returne to   god by renewing his repentance ●nd faith in christ ? yes .   17 q. but how can a man ●ave pardon that sinneth againe and againe ?   17 a. christ is still our n advocate and surety procuring us pardon o when we repent , and come to him by faith . ● 1. john● . ● . 2. o heb. 10. 21 , 22. is it not impossible there ●…ould be any pardon for such ? no .   or , ●● christ still our advocate and surety procuring 9● pardon when we repent and come to 〈…〉 by faith ? yes .   questions and answers tending to explain the lords prayer . question 1. wh●… that we repent and beleeue , and keep● gods commandements .   a. it is onely from gods grace 〈…〉 christ that we a repent , and b believe , and c keep gods commandments . a 2 tim. 2. 25. acts 5. 31. b ephes. 2. 8. heb. 12. 2. e heb. 8. 10. john 15. 5. phil. 4. 13. is it altogether from our selves ? no .   or , onely from gods grace through christ ? yes .   or , partly from god , and partly from our selves ? no .   or , from god , through any mediator besides christ ? no .   2 q. how doth god use to work repentance and faith in us ?   2 a. god workes d repentance , and e faith in us by his word , with which his f spirit conveyeth his grace unto us . d 2 tim. 2. 25. e rom. 17. 〈…〉 2 cor. 3. 3. ●pet. 1. 22. is it not by his word , with which his spirit conveyeth his grace unto us ? yes .   or , vseth he to worke by his spirit without his word ? no .   or , would the word doe us any good without the spirit ? no .   3 q. how may we obtain grace from god when we finde our selves to want it ?   3 a. god will have us to g pray to him for grace , as h also for all other good things , when we want them . g ezek. 36. 25 , & . with 37. h jer. 29. 11. 12. luke 11. 9 , 10. 13. will ●e not have us to pray to him for it ? yes .   or , may we expect it without praying for it ? no .   or , may we expect any other good thing without prayer ? no .   or , will god ●●ve us to pray to him also for all other good things when we want them ? yes .   4 q. what is prayer ?   4. a. prayer is the i making of our requests to god , by k powring out our hearts before him . i phi. 4. 6. k psa. 62. 8. is it not the making our requests to god , by pouring out our hearts before him ? yes .   or , is the repeating of the beliefe a prayer ? no .   or , is the repeating of the ten commandments a prayer ? no .   or , do we pray when we say over the words of any prayer without understanding ? no .   or , without our hearts go a long with our tongues and lips ? no .   5 q. to whom must we pray or may we pray ?   5. a. we must pray to l god alone , and none else . l psal. 65. 2. must we pray to god alone ? yes .   and , may we pray to none else ? no .   or , may we pray to angels ? no .   or , to saints in heaven ? no .   or , to the blessed virgin ? no .   6 q. in whose name must we pray , or may we pray ?   6 a. we must pray in the m name of christ alone , and n of none else , trusting only upon him , for making our prayers accepted . m john . 16. 23. n iohn 14. 6. 1. tim. 2. 5. may we pray in our owne names , that is , trusting in our own righteousnesse ? no .   or , in the name of any saint ? no .   or , angel ? no .   or , of the blessed virgin ? no .   trusting in any of them , or any other meere creature , for accepta●●on of our prayers ? no .   or , must we pray in the name of christ alone ? yes .   trusting upon him and none else , for making our prayers accepted ? yes .   7 q. what rule or direction have we for the making of our prayers ? with what affections we should pray , and for what things ?   7 a. the rule of our prayers is o gods word , p specially the lords prayer , o esa. 8. 20. p mat. 6. 9 , &c. luke 11. 2 , &c. q. what is that you call the lords prayer ? repeat it .   a. our father , &c. is not gods word to be our rule and direction ? yes .   and , specially the lords prayer , which christ himselfe hath taught us ? yes .   or , may we pray as we list ? no .   or , for what we list ? no .   8 q. with what affections must we alwayes pray , according to the direction of the lords prayer ?   8 a. the lords prayer directeth us to pray in faith , and humility , and charity , & thankfulnesse . must we not alwayes pray in faith , as coming to a father , and one who hath all power ? yes .   and , in humility , as to our heavenly father , and the king of the whole world ? yes .   and , in charity for others , as for ourselves ? yes .   and , forgiving , as we expect forgivenesse ? yes .   and , in thankfulnesse , as to him that ruleth all , and doth all for us ? yes .   or , may any of these be altogether wanting , and yet our prayer acceptable ? no .   9 q. what are we taught to pray for in the lords prayer , saying , hallowed be thy name ?   9 a. when we say hallowed be thy name , we pray , that god may be infinitely honoured q above us and all creatures , and everlastingly glorified ● by us and all creatures . q psal. 115. 1 , 2. &c. psal. 103. 22. it is not that god may be infinitely honoured above us and ●ll creatures ? yes .   and , everlastingly glorified by us and all creatures ? yes .   or , may we at any time take the honour of any thing wholly ●o ourselves ? no .   or , match ourselves with god ●n any respect ? no .   or , ascribe like honour in any respect to any creature that wee do to god ? no .   or , be carelesse of glorifying god in some thing or other , at ●ome time or other ? no .   and , need wee trouble ourselves , if others neglect to glorifie god any way ? yes .   or , when any thing is spoken or done to his dishonour , may we be carelesse of it ? no .   10 q. what are wee taught to pray for , saying . thy kingdome come ?   10 a. when we say , thy kingdome come , we pray , that s christ may reign throughout the world t by his word in despite of satan and all other rebellious enemies . s ps. 110. 1 , 2. t ●thes . 3. 1. is it not that christ may reign throughout the vvorld by his word ? yes .   and , that in despite of satan , and all other rebellious enemies ? yes .   and , is gods kingdome and christs kingdome all one ? yes .   doth christs kingdome anywhere take place , where his word beareth not the sway ? no .   or , need we trouble ourselves , 〈…〉 christ and his word doe not   prevaile anywhere so long 〈…〉 o●● ourselves a●● 〈…〉 by it ? yes .   or , when satans kingdome prevaileth , and any other rebellious enemies of christ , may wee 〈…〉 to see or hear● it ? no .   11. q. wh●● are wee 〈…〉 to pray for , saying , thy will b●● done ?   11 a. when 〈…〉 say , thy will be done we pray that 〈…〉 god will may be fully ye●ded to , x not our ow● wils , y nor the lusts 〈…〉 men . ●psal . 142. 1● x matth. 26. 39. 42. y psal. 140. 8. 1 pet 4. 2 , 3. is it not that gods will may bee fully yeilded to a● all times ? yes .   or , may wee not sometime● stand upon having our own● wils ? no .   or , grudge that we are forced to endure gods will ? no .   or , give way sometimes to the lusts of men contrarying gods will ? no .   and , need wee trouble ourselves if gods will be not done by 〈…〉 as we do it● ourselves ? yes .   or , if others grudge to be forced to endure gods will , may wee bee carelesse to see or heare it ? no .   12 q. w●●●●●● w●●●●●ght to pray for , saying give ●●●●is ●●y o●● daily bread ?   12 a. when wee say , give us this day our daily bread , we begge all y needfull things for our bodily life and outward condition , with a 〈…〉 doe wee not beg of god all needfull things for our bodily life and outward condition ? yes .   and , a blessing withall upon the things that are given us ? yes .   and , freedome also from all   〈…〉 ●● our ●●●ward 〈…〉 ? yes . sing o● them , and a freedome from all 〈…〉 y prov. 30. 8. ●psal . ●8 . 9. a ps● 17. 8. or , i●●●re ●●ead the onely 〈…〉 we are ●llowed to 〈…〉 no .   13 q. what are we taught to 〈…〉 saying 〈…〉 .   13 a. when wee say , forgive us our ●rrespasses , wee beg or god ● never to require of us ourselves to suffer and satisfie for our c sins past , and to d assure us that hee will not . b psal. 143. 2. c psal. 79. 8. psal. 25. 7. d psal. 51. 12. doe wee not beg of god , never to require of us ourselves ●o suffer o● satisfie for our sinne● 〈…〉 ? yes .   and , wi●… that ●…e will not ? yes .   or , are wee forgiven if god ●oe require of us ourselves , to suffer or satisfie for our sinnes ●ast ? no .   or , vnlesse he accept the suffering and satisfaction of another , namely of christ ? no .   14 q. what are wee taught ●o pray for , saying , lead us not into ●emptation ?   14 a. when wee say , lead us not into temptation , we beg of god that we may not meet with any e provocation to sin , and may have f a●● helps to grace . e prov. 30. 8 , 9. psal 141. 4. f psal. 43. 3. psal. 119. 43. psal. 141. 5. doe we not beg of god that we may not meet with any pro●ocation to sin ? yes .   and , may also have all helps ●o grace ? yes .   or , may we be so confident of ourselves as wee need not aske these things . no .   15 q. what are we taught 〈…〉 pray for , saying , deliver us from 〈…〉 ?   15 a. when we say , deliver us from evill , wee beg of god to be kept from g sin , specially doe we not beg that we may ●e kept from sin ? yes .   and , specially from living in sinne ? yes . from the living in it ; and so from satan and k hell , having all things blessed to ou●l grace , and m salvation . g ioh. 17. 15. psal 19. 12 , 13. ●psal . 119 ▪ 133. i zach. 3. 2. ● . ●tim . 1. 18. l ioh. 17. 17. m iohn●7 . 24. and , to have all things bles●… to our grace and salvation ? yes .   and , so kept from satan and hell ? yes .   or , is any of this needlesse to be asked ? no .   or , may wee presume to live in sin , and yet thinke to escape satan and hell , and be saved ? no .   questions and answers tending to explaine the sacraments . question 1. what other meanes , besides prayer , hath god appointed i● to use , to confirm● and increase our faith and grace ?   a. to confirme and increase our faith and grace , god , besides prayer , hath appointed us to use his a word & b sacraments . a col. 3. 16. b marke 16. 16 luke 22. 19 , 20. hath he not appointed us to ●se his word and sacraments ? yes .   or , may we at any time wilingly forbeare the use of them without offence to god , and hurt ●o our selves ? no .   2 q. how will god have us ●se his word , that it may doe us further good ?   2 a. we are both to c read gods word , & d heare it e preached and f read , with g delight , h meeknesse , i faith , and a faithfull k desire to grow thereby . e iohn 5. 39. acts 17. 11 , 12. d 1 thes. 5. 20. e 2 tim. 4. 1 , 2. f acts 13. 15. g psal. 1. 2. h iam. 1. 21. ●heb . 42. k 1 pet. 2. 2. is it enough onely to reade it , without hearing of it preached ? no .   or , to heare it onely preached , without reading of it ? no .   or , without hearing it read ? no .   or , will it doe us any good ●…ther way , unlesse wee use it with delight , meeknesse , faith , and ● faithfull desire to grow thereby ? no .   3 q. how many sacraments are ●…re appointed by christ ?   3 a. there are two sacraments appointed by christ , namely , are there onely two , namely   baptisme and the lords supper ? yes . baptisme , and the lords 〈…〉 more . l matth. 28. 1● m ●cor. 11. 23 , 24 , 25 or , are to ●re more then two ? no .   o , ●●●ter ? no .   4 q. what is a sacrament ?   4. a. sacrament the applying an outward visible creature to our bodies as 〈…〉 signe , seal , and pledge from god of a ● like inward and spiritual grace to our soules n gen. ●●●● . rom. ● 11. ●●cor . 10. 16. is it not the applying of an outward visible creature to our bodies , as a signe , seale , or pledge from god of a like inward and spirituall grace to ou● soules ? yes .   or , is there a sacrament where there is no outward visible signe ? no .   or , where the outward creatures are not applyed to our bodies , but onely gazed on ? no .   or , are the sacraments bar● signes , without any spirituall grace to our soules offered by them ? no   ● q. who hath authority and power to ordaine a sacrament ?   5. a. p christ ●●on● hath authority to command the use of any creature for a sacrament , and q alone power to assure any r grace with i● . p ma● . 7. 7. q. col. 2. 8 , 9 , 10 r john 1. 16 , 17. hath not christ alone authority to command any such use of any creature for a sacrament ? yes .   or , hath any man , or company of man any such authority ? no .   and , hath christ alone power to assure any such grace with it ? yes .   or , can any man , or men of themselves promise it ? no .   6. q. what is baptisme outwardly in regard of the vi●●l● signe , or creature commanded to be a pli●●t to our bodies ?   6. a. baptisme outwardly is washing the body with s water b● dipping or sprinkling is it washing the body with   water by dipping , or sprinkling the name of the father ? ●● . yes . ●n the t name of the father , and of the son , and of the holy ghost . iohn 3. 23. t mat. 28 , 19. or , may not any other creature 〈…〉 for it 〈…〉 water ? no .   and , will sprinkling the 〈…〉 d●● it without dipping 〈…〉 it ? yes .   and , will not other words do as well , where there is not all the three persons of the blessed trinity named ? no .   7 q. what is the inward and 〈…〉 grace sealed to the faithfull , ●…li●… ?   7 a. the inward grace sealed to the faithfull in baptisme , is the u vertue of christs blood and of his spirit , to the x was●ing away of sin , and y new birth to the life of grace . u rom. 6. 3 , 4. x acts 22. 16. y titus 3. 5. 〈…〉 of christe 〈…〉 and of 〈…〉 to the washing awa● of sin and new ●…rth to the life of grace ? yes .   or , do any of the faithfull ●●o are baptized , mi●●e of this 〈…〉 ? no .   or , do hypocri●es , though outwardly baptized , partake of his grace ? no .   8. q. how often is baptisme to 〈…〉 administred to any one party ? no . 8. a. baptisme is to be administred to any one onely once , and no more , because as we can be borne but once naturally , so but once spiritually . must it be often administred 〈…〉 the same party ? no .   or , may it be if any desire it ? no .   or , must it be to any one o●…●●ce and no more ? yes .   and , 〈…〉 it so because as we ●…n ●…t once naturally b●● once spiritually ? yes .   q. 9. how is it proved , th●… within the ch●… ?   9. a. children born within the church are to be baptised because 〈…〉 a just proofe of it , th●…   children were wont to be circumcised by gods command ? yes . they were y wont be circumcised , a● because 〈…〉 they 〈…〉 within gods . gov●…nant , and ●●●●ve 〈…〉 to the seal of it . y g●● 17. 12. ● . gen. 17. ● 1 cor. 7. 14. or , is there any such difference between circumcision and baptisme , as for children to be admitted to the one and not to the other ? no .   and , is it not also a just proofe of it , because such children are within gods covenant , and so have right to the seale of it ? yes .   10. q. since nothing can be required of children when they are brought to ba●●isme ; what is required of them afterward when they come to yeeres of discretion , in consideration that they have been baptized ?   10 a. children ba●…tized are ●ound wh●● they come to yeers 〈…〉 discretion , to practi●…a faith , 〈…〉 and obed●ence , and then th●● shall feel , the bene●… of their baptism● a gal. 3. 26. b. ro● 6 : 3 , 4. are they not then bound to practise faith and obedience ? yes .   or , are they free from any such engagements , although their sureties that required baptisme for them did promise and vow it in their names ? no .   and , shall they feele any benefit of their baptisme , when they come to yeares , without this ? no .   or , faile , to feele it if they practise this ? no .   11 q. what is the lords supper outwardly , in regard of the visible g●e or crea●●●● commanded to be applied to our bodies ?   11 a. the lor● supper outwardly c both eating brea● and drinking wit● in remembrance 〈…〉 christ and his de●… is it both eating bread , and drinking wine , in remembrance of christ , and his death for us ? yes .   or , may we not onely eat   〈…〉 bread , and for beare to drink 〈…〉 wine ? no . for us . c 1. cor. 11. 23. 24 , 25 , 26. 〈…〉 , after the ●…tration for 〈…〉 sacrame●… it still bread ●hich we 〈…〉 and eate ? yes .   and , wine which we drink ? yes .   or , is it substantially changed into the very body and blood of christ ? no .   and , do● wee receive a right 〈…〉 receive the bread and wine ●nd forget christ ? no .   or , 〈…〉 person , and 〈…〉 his death for us ? no .   12. q. what is the lords sup●… towardly in regard of the reward ●nd spirituall grace there offered 〈…〉 i● ?   12 a. the spirituall grace in the lords supper is d christs body & blood , e nourishing our souls by renewing pardon for sin past , and grace against sinne hereafter . d 1 cor. 10. 16. e ioh. 6. 51 , 54 , 55 , 58. is it not christs body and blood nourishing our soules by renewing pardon for sin past , and grace against sin hereafter ? yes .   or , is there onely a bare remembrance of christs body and blood , without an effectuall par●aking of them by those that ●ome aright to receive them ? no .   or , can the body and blood of christ bee received by any without benefit to their soules ? no .   and , they missing pardon for 〈…〉 past ? no .   or , missing of some renewed grace against sin hereafter ? no .   13. q. who doe partake of the ●…y and blood of christ in the 〈…〉 supper , and how is it re●… ?   13 a. the body & blood of christ in the lords supper is f only is it onely received by the faithful , and onely by thei● faith ? yes . received by the faithfull , and only b● their g faith . f 〈…〉 11. 29. g 〈◊〉 6. 3 〈…〉 48. 54. or , doe any else receive it though they eate the bread , and drink the wine ? no .   or , doe the faithfull them selves receive it with their hands and mouthes ? no .   14 q. how often is the lord supper to bee administred and received ?   14 a. the lords supper is to be often administred , and received often by ever● christian . h 1 cor. 2● 25 , 26 , 27 , 28. is it often to be administred ? yes .   or , seldome ? no .   and , must it be received often ? yes .   or , seldome ? no .   or , may any keepe away at their owne pleasure , and come onely when they lift ? no .   or , are they excusable that refuse to come , because they have no leisure for worldly businesses ? no .   or , because they have not repented of their sins ? no .   or , because they are not in charity ? no .   or , any such like excuse ? no .   15 q. how must a man come to the lords supper ?   15. a. he that commeth to the lord● supper must i i exami● himself , or else he ea●eth and drinketh unworthily ; and so 〈◊〉 ignorant person 〈◊〉 come . i 1 cor. 11. ●● 28 , 29. may a man come carelesly ; without preparing himselfe ? no .   or , can a man prepare himself sufficiently unless he examin himself ? no .   and , doth not a man else eate and drink unworthily ? yes .   and , may any ignorant persons ,   whether children , or grown 〈…〉 come to the lords supper , 〈…〉 they ●n●●●ot how to examine them●… ? no .   16 q. what is the sinne , ●nd danger of these t●●● eate and drinke ●● the lords supper unworthily ?   16. a. ● they that eate and drink unworthily at the lords supper , are guilty of christs body & blood , and eate and drinke damnation to themselves , if they repent not of it . k 1 cor. 11. 27 , 29 , 31 , 32. are● they ●●● guilty of the body and blood of christ ? yes .   and , do they not eat and drink damnation to themselves if they repent not of it . yes .   or , 〈…〉 to accuse them of such a sin●● no .   or is that too sort a punish them for such an offence ? no . 17 a. when a man commeth to the lords supper , the things he must examine himself about , are l repentance and m faith , & n thankfulnesse , and o charity : for a man is no christian that is altogether without these . l luke 13. 3 , 5. m iohn 3. 36. n col. 3. 15 , 17. o mat. 6. 15. 1 cor. 10. 17. 17 q. what are the things 〈…〉 man must examine himselfe about , 〈…〉 to the lords supper ?     are they not repentance and faith , and thankfulnesse , and charity ? yes .   or , may a man come in his 〈◊〉 unrepented of ? no .   or , without faith in christ ? no .   or , without thankfulnesse ●o christ ? no .   or , without charity to men ? no .   or , is any man a christian that 〈◊〉 altogether without these ? no .   18 q. h●… a man examine himselfe about his repentance ●o , as hee may know hee doth ●…pent ?   18 a. a man may know that he truly repenteth , when he seeth sin p so odious , and so q mischievous , as he is it when he seeth sin so odious ●●● mis●●ievous as he resolveth   nothing shall make him willing to sin againe ? yes . r resolveth nothing shall make him willing to sin again p. ezek. 36 , 31. q ro. 6. 11 r esay 30. 22. ioh. 34 31 , 31. hos. 14. 38. or , doth a man truly repent unlesse he see sin to be most odious and most mischievous ? no .   or , vnlesse he resolve against all sin ? no .   19 q. how may a man examine himselfe about his faith so , as to know he hath true faith in christ ?   19 〈…〉 man may know hee hath tru●… faith in christ , when s onely from his dea●… he looketh for pardon , and all good to h●… soule , and looking at that keepeth his soule from fainting utterly s phil. 3. 7 , 8 , 9 , 10. is it not when he looketh for pardon and all good , to his soule onely from christs death , and looking at that , keepeth his soule from fainting utterly ? yes .   or , doth he truly beleeve that ioyneth any creature with christ in expectation of pardon and good to his soule ? no .   or , whose spirit so fainteth as he looketh not at all for any good from christ ? no .   20 q how may a man examine himselfe about his thankfulnes to christ so , as he may know he is truly thankfull .   20 a. a man may know he is truly thankfull to christ when he esteemeth christs love and u benefits above all others , and so desireth to x please christ in all things . t eph. 3 17 , 18 , 19. ●phil . 3. 8 x 2 cor. 5 , 14 , 15. is it when he esteemeth christs love and benefits above al others , and so desireth to please him in al things ? yes .   or , is he truly thankful that esteemeth the love of men or their benefits , more then christs ? no .   or , equall to them ? no .   or , any benefits in temporall respects , equall to christs ? no .   or , that is not moved by   christs love and benefits to de●… please him in all things ? no .   21 q. how may a man examine ●…selfe about his charity so , as he 〈…〉 know he hath true charity to●…d all men ?   21 a. a man may know he hath true charity toward all men , when he loveth x every one , y even those that have wronged him , as he desires z god or * men should love him . x james 2. 8 , 9. y mat. 5. 43 , 44 , 45. z math. 12. * mat. 7. 12. 1 ioh. 3. 18 , 19. is it when he loveth every one , ●…en those that have wronged ●● , as he desireth god and men ●…uld love him ? yes .   or , hath he true charity that ●…ly loveth his friends who are ●…de to him ? no .   or , at the most those onely it wrong him not ? no .   or , pretending to love even ●●e that wrong him , yet his ●●art , and words , and dealings , 〈◊〉 otherwise towards them , ●…en he desireth from god and ●●th men as love him ? no .   finis . notes, typically marginal, from the original text notes for div a70809e-180 i ii iii. 1 2 3 4 iv 1 2 3 4 5 6 esay 12. 9 esay 54. 13. ier. 31. 34 heb. 8. 11 ephes. 4. 43. points of instruction for the ignorant as also, an expositition on the ten commandements, and the lords prayer, by questions and answeres. with an examination before our comming to the lords table. and a short direction for spending of time well. by robert horne. horne, robert, 1565-1640. 1617 approx. 106 kb of xml-encoded text transcribed from 58 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-01 (eebo-tcp phase 1). a03697 stc 13824 estc s120917 99856110 99856110 21632 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a03697) transcribed from: (early english books online ; image set 21632) images scanned from microfilm: (early english books, 1475-1640 ; 1243:08) points of instruction for the ignorant as also, an expositition on the ten commandements, and the lords prayer, by questions and answeres. with an examination before our comming to the lords table. and a short direction for spending of time well. by robert horne. horne, robert, 1565-1640. horne, robert, 1565-1640. aut the second edition much enlarged. [80] p. printed by george purslowe for francis burton, and are to bee sold at his shop, at the signe of the greene dragon, london : 1617. reprints part 2 of horne's "life and death" (stc 13822.5) with additions--cf. stc. signatures: a-e. reproduction of the original in the harvard university. library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) 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encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng lord's prayer -commentaries -early works to 1800. catechisms, english -early works to 1800. ten commandments -commentaries -early works to 1800. 2002-07 tcp assigned for keying and markup 2002-08 apex covantage keyed and coded from proquest page images 2002-10 chris scherer sampled and proofread 2002-10 chris scherer text and markup reviewed and edited 2002-12 pfs batch review (qc) and xml conversion points of instrvction for the ignorant : as also , an exposition on the ten commandements , and the lords prayer , by questions and answeres . with , an examination before our comming to the lords table . and a short direction for spending of time well . by robert horne . the second edition much enlarged . london , printed by george purslowe for francis burton , and are to bee sold at his shop , at the signe of the greene dragon . 1617. to the christian reader , the sauing knowledge of that truth which is according to godlinesse . christian reader : this short catechism , thus gathered & set downe for the help of the ignorant , cannot be called new , but renewed for their sakes . for , i may say in this case as salomon in his ecclesiastes , sayd 〈◊〉 a like case : what is that that hath been ? that that shal be . and what is that that hath been done ? that that shall be done : and there is ●…o new thing vnder the sunne . the portion of meate which is heere offered to the taste of the simple , is no other then that which he hath already tasted of , if hec haue tasted any thing of the things of god : and it is but the substance of other cat●…chisms set before him in another kinde of seruice , that is , with some difference of cookery and dressing : which ( considering our too great distaste with one kinde of meate , though neuer so wholsome , if wee be continually fedde with it without diuersitie ) may not be without some good vse , at least for some short time . for , the affections of men stand no lesse diuersly affected towards the variety of gods gifts , in deliuering one and the same matter , then doth the stomake toward the dressing of one and the same kind of meate in a diuers manner , by some-alteration of forme and manner of doing it . and yet it is 〈◊〉 part of my meaning to hold vp the market of no●…lty by 〈◊〉 s●…ch eye-seruice , as te●…deth rather 〈◊〉 tickle the care , then to satisfie the s●…der iudgement : or to say any thing for those who make bookes like to the apparell which they weare , 〈◊〉 fashio●…s that they are weary of ▪ when a ●…wer comes . only , hauing taught these principles ( most of them ) 〈◊〉 a few pri●…tely ; and finding it more easie to print them ▪ then to write them , ●…or the surer keeping of them in their memories , who had leared them , and the good of 〈◊〉 abroad that desired them ; i was not vnwilling thus to giue them content by the benefit of the ●…resse and of p●…ting . neither haue i done this for any w●…nt : for there is store of catechisms abroad , to which this worme of mine is no way comparable : and god hath 〈◊〉 mercif●…ll with our age for the meanes of knowledge ; but we famish spirit●…lly at the ful measure of these 〈◊〉 , either by 〈◊〉 vsing them 〈◊〉 all , or 〈◊〉 〈◊〉 〈◊〉 sh●…ld . this 〈◊〉 of 〈◊〉 i could haue made 〈◊〉 larger , but that i c●…sidered 〈◊〉 my cruse of st●… , the vessels that i had to fill , which could 〈◊〉 well recei●… more , and so left pouring , as i per●…ed their filling . accept therefore ( reader ) what is here offered to thy gentlenesse , and take it in 〈◊〉 good part , as it is meant vnto thee . and so , i 〈◊〉 thee , and thy gro●…th in 〈◊〉 to the grace 〈◊〉 assist●…ce of almighty god : and rest , 〈◊〉 in all christian good will : robert horne . points of instruction for the ignorant . what is true happinesse ? to know god , and to know my selfe . can you knowe god ? not so plainely and fully here as we shall hereafter , by face ; but as he hath reuealed himself vnto vs. how is that ? by his workes without vs , and within vs : and by some description ●…f his nature , and effects in his word . how doth the vvord describ●… him ? generally thus : i am that i am ; and more particularly thus : a spirit , euery way infinite goodnesse it selfe , creatour , prese●…er , and ruler of all things ▪ ●…istinguished into thr●…e persons : father , sonne , and holy ghost . so much for the knowledge of god ; what say you of the knowledge of your selfe ? it may bee consi●…red before the fall , or since . what were you by creation in adam before the fall ? a reasonable creature , consisting of soule and body : made after the image of god , in knowledge , righteousnesse and true holinesse . what are you since by adams fall ? a ●…nner , and by sinne subiect to al kinde of misery and punishments : as to the death of my body , and the death of my soule , which is endle●…e damnation . vvhat are your sinnes ? a guiltines in adams 〈◊〉 offence : th●…t is , a depriuation of all good thereby , and a dispo●…tion of my whole heart to euery thing that is against the law of god , with innumerable corrupt fruits thereof , i●… thought , word , and 〈◊〉 . what doe you consider in man thus fallen ? 〈◊〉 reco●…ry to saluation , and duty for it . what say you of his recouery ? it may be considered in the worker thereof , or the meane of ●…ding it . what say you of the worker ? the worker or substance of it is christ iesus the sonne of god , who in mans nature ( which hee tooke in the wombe ) suffered the death of the cro●…e , and 〈◊〉 the law for all that receiue him . vvhat is the meane whereby christ is apprehended ? faith ; which is a speciall perswasion of gods sauour in his word , wrought in my heart by the h●…ly ghost , whereby i doe truely , and in particular , bele●…ue that christ is made vnto mee , wisdome , righteousne●…e , sant●…cation and redemption . when doth this faith begin to breed and take place in your heart ? when , by gods grace , i begin to be touched in conscience for 〈◊〉 , 〈◊〉 hunger and thirst after christ and his merits , aboue all 〈◊〉 in the 〈◊〉 , and 〈◊〉 all 〈◊〉 do begin to beleeue . by what meanes is this wrought ? it is begunne ( 〈◊〉 ) by the preaching of the 〈◊〉 , and it is confirmed by the same meanes , as also by the reading of the word , and the reuerent vse of prayer and ●…ments . what is prayer ? a 〈◊〉 〈◊〉 god , through christ , with faith , whereby i aske graces wanting , and giue thankes for benefits receiued . what is a sacrament ? a visible 〈◊〉 of the gospell , fully assuring the faithfull of christ by two 〈◊〉 instruments of grace . then there be two sacraments ? yea. which are they ? baptisme , and the lords supper . what is baptisme ? a seale of our entrance into the name , that is , church and 〈◊〉 of christ by 〈◊〉 with water . what do you 〈◊〉 therein ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thing 〈◊〉 . vvhat is the outward 〈◊〉 ? the 〈◊〉 of water , or 〈◊〉 sprinkling , 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 of the father , 〈◊〉 〈◊〉 , 〈◊〉 holy 〈◊〉 . vvhat 〈◊〉 the 〈◊〉 grace , or 〈◊〉 thing 〈◊〉 ? the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 it 〈◊〉 〈◊〉 〈◊〉 , as 〈◊〉 〈◊〉 ●…dily 〈◊〉 . somuch for baptisme : what is the lords supper ? a seale of 〈◊〉 〈◊〉 & 〈◊〉 in christ , signified by bread and wine . vvhat do you consider therein ? the outward things 〈◊〉 and taken , and spirituall graces sealed and applyed . vvhat are the outward things ? the bread and wine giuen and taken . what are the inward graces ? the bo●… 〈◊〉 〈◊〉 of christ giuen vs by god , 〈◊〉 〈◊〉 ●…th receiued 〈◊〉 vs to ●…r 〈◊〉 〈◊〉 of eternall life in him. so much for 〈◊〉 ●…couery to saluation , what is his 〈◊〉 forit ? true 〈◊〉 . wh●…rein standeth that ? in new obedience : which is , to carry in my heart 〈◊〉 con●…ant purpose not to serue 〈◊〉 ●…ny 〈◊〉 , and withall , to 〈◊〉 in 〈◊〉 〈◊〉 life to please go●… in all his co●…dements ; doing my duty , in 〈◊〉 〈◊〉 ▪ to god and man. ecclesiast . 1●… . 13. let vs heare the end of all : fe●…re god and keepe his command●…ments ; for , this is the whole dutie of man. a short exposition of the tenne commandements in questions and answeres . in speaking of the lawe , what is to be considered ? first , what the lawe is : and secondly , what is due to those that brake it . what is the lawe ? the co●…ant of work●… , throughout the old and new te●…ment . where is it written ? most pithily and very brie●…y in the ten commande●…ents , & more largely in the rest of the bookes of moses . what are the tenne commandements ? the ten words of the law , which god gaue in horeb , and wrot in tables of stone . what do you consider in them ? the occasion , and commandements themsel●…es . what was the occasion of euery commandement ? the corruption of m●…ns nature 〈◊〉 n●… to the 〈◊〉 . what doe you consider in the commandements themselues ? the commandements of dueties to god in the first table : and of duties to m●… in the 〈◊〉 . what say you of the commandements of the first table ? 〈◊〉 ●…re in thin●… com●… to them all , or proper to each by it selfe . what be the things commune ? that they ( all ) haue their reasons : ●…nd that ( therefore ) the preface to the first precept is a reason , ●…d n●… com●… . so much for the things commune , what are they that be proper ? they 〈◊〉 dueti●…s t●… god , such as we owe euery day ; or on●…●…y in seuen . what are they that we owe euery day ? they pertaine to g●… person or wor●…ip ▪ what commandement concerneth his person ? the first , which i●… : thou shak haue no other gods but mee . what doe you consider in this precept ? the occa●… , 〈◊〉 matter of the c●…ment . what was the occasion ? our idolatrous 〈◊〉 lu●…ing 〈◊〉 f●…lse 〈◊〉 . what doe you consider in the matter of the commandement ? the thing forbi●…n , and thing●… commanded . what is the thing forbidden ? to honour●…d ●…d set vp false gods ; or to su●…er 〈◊〉 thing to with-dra●… , 〈◊〉 ●…r ●…y thing in v●… from the true 〈◊〉 . what doe you meane by false gods ? all other god●… saue iihova : and s●… , wh●…tsoeuer wee h●…nour , or ●…me to ho●…our 〈◊〉 god , though we account it none . so much for that which is forbidden : what is commanded ? t●… iu●…d , ●…r h●…rt-whole honour of the ●…y tr●… g●… ; 〈◊〉 〈◊〉 al●… , 〈◊〉 〈◊〉 in and f●…r 〈◊〉 . wherein consisteth this ? in the knowledge of god , and fruits of the same . what fruits ●…e they ? faith in god ▪ and the effecte●… thereof . what be the effects of faith ? a loue and feare , for they that tru●… in god , will loue and feare him . wherein consistoth loue ? b in prayer , an●… worship . wherein consisteth feare ? c in reuerence and 〈◊〉 . what is the su●…me of all ? d whomsoeuer ●…e loue or feare , reuere●…ce and obey , it must be in , a●… for respects to god , else wee 〈◊〉 them idoles ; also we must b●…leeue in , pray vnto , and prayse him only . so much for the commandement that respecteth gods person : what are they which concerne his worship ? they are in the part●… of his worship , or in the manner of vsing the●… . what comm●…ndement concerneth the parts of his worship ? the next , which is : thou shalt make to thy selfe no grauen image , &c. what doe you consider therin ? the occasion and matter of the commandement . what was the occasion ? our foolish desire to haue our fancies fed in g●…ds worship . what doe you consider in the matter ? first , that which is forbidden ▪ and secondly , that which is commanded . what is that which is forbidden ? to worshippe other persons or things with the true , god , or the true god in a false manner . wherein , and how do we worship the true god in a false manner ? first , in base estéeming of him : and secondly , in forging of his worship and serui●…e . how doe wee basely esteeme of god ? when wee imagine him to bee like to man , and paint him as man : and when wee sweare by those that are no gods , as rood , masse , light , fire , angel , saint , or other ; giuing away his honour , in an oath , to creatures and filthy idoles . how further ? when we dedicate dayes of holinesse to angels or saints : and worship god after our own fancies , forsaking his word . so much for base esteeming : what call you sorgery in gods seruice ? when wee make the likenesse of any thing in it for holinesse : and when we worship god in , or before an image , the better to remember him : or make crosses for vertue , an●… signification in sacraments . somuch for that which is forbidden ; what is commanded here ? to hold al religion and religious deuotion to be ●…ne , that is not commanded in the word , or warr●…ted by it : also , to 〈◊〉 to v●…derstand the word rightly , and ( rightly ) in our whole course , seruing god , to follow it . somuch for the commaundement concerning the parts of gods worship : what is that that concerneth the right manner of vsing them ? the third next precept , which is : thou shalt not take the name , &c. what do you obserue therein ? the occasion and matter of the commandement . vvhat was the occasion ? the readinesse of our nature to despise god. vvhat doe you obserue in the matter ? the things forbidden and commanded . vvhat is the thing forbidden ? the vnreuerent vsing of any of the parts of gods name . vvherein do those consist ? a in religion and gods creatures . how is religion abused ? b inwardly , by ignorance , and hypocris●… ; & outwardly , by prophane●…esse and frowardnesse . vvherein standeth this abuse ? c in a slight regard of the titles of god , and abuse of holy things . how doe wee slightly regard gods titles ? when wee sweare vainely , 〈◊〉 , or falsly by them : or when we once name , or think of god in a lawfull oath , or otherwaies without his due reuerence : and here is forbidden all vsuall swearing , passionate swearing , and forswearing . somuch for the abuse of gods titles : how do we abuse holy things ? when we abuse gods word , or other his ordinances . how do we abuse his word ? b when we abuse doctrine , and exhortation . how do we abuse his other ordinances ? c when we abuse prayer , sacraments , and true discipline . so much for the abuse of religion : what is that of the creatures ? d when we mock or deface them , b●… cloathing naturall fooles in some strange and dis●…uised manner : also , when wee abuse to excesse and wantonnesse , our meates , drinkes or apparell ; and nothing regard gods fearefull workes . so much for that which is forbidden : what is here commanded ? to vse holy things & gods creatures rightly , and to sweare truely and with reuerence , when wee are called to take a lawfull o●…th . so much for the commaundements of dueties euery day : what is that of dueti●…s one day in s●…uen ? the ●…t ●…ourth precept , which is : remember the sabbaoth day to sanctifie it , &c. what do you obserue therein ? the occasion and the commandement it selfe . what was the occasion ? our apt●…es to fall from god , and from our lawfull callings . what doe you obserue in the commandement it selfe ? a double precept : the one of the a sixe dayes labour , the other of the sabbaoth . vvhat is that of the sixe dayes labour ? that which commandeth vs to labour sixe dayes in our seuered calling , saue where & when the church doth , in the wisedome of the spirit , set apart some for holy assemblies ; or when some day or part of day is necessarie , and to bee vsed for honest recreation . but some hold that these words , sixe dayes thou shalt labour , are words of permission only , and no commandement ? if the precept of the sixe dayes labour be not here established , there is no commandement , by which it can can be proued that the not labouring in a vocation lawfull , sixe dayes , is an immediate sin against god. vvhat doth this teach ? that not to labour the sixe dayes , in some particular profitable calling doth breake the fourth precept , as wel as the not kéeping of the seuenth day holy . somuch for the precept of the sixe dayes labour : what is that of the sabbaoth ? that wee keepe the day holy to god. vvhat do you obserue therein ? the thing forbidden , and that which is commanded . vvhat is forbidden ? the contempt , or not vsing of the meanes which god hath prescribed , for the edi●…ying of his church on this day . of what sorts are they ? publike and priuate . what are the publike ? workes of holinesse and mercy . vvhat are the workes of holinesse ? the vse of the word and sacraments . vvhat are they of mercy ? to visit the sicke and in prison : & by generall collection , to prouide to minister to y● necessities of the poore . so much for publike : what are the priuate meanes ? the meditation of the creation , and redemption of the world , with good application to our selues : also , the examination of our selues , and of our families , how we or they haue gone forward or backward in knowledge , faith , repentance , holinesse and other graces . so much for that which is forbidden : what is commanded ? upon the lords day from early in the morning , to late at night ( as much as may be ) to seuer our soules and bodies from the world , to the seruice of god publikely and priuatly , in the workes of holinesse and mercy . who are reproued here ? they who make the sabboth , not a holy but a playing day , or day of worldly labour . so much for the duties of the first table concerning holinesse : what say you of the second ? it containeth duties that we owe to our neighbour , or to our selues . in what consisteth the first sort of duties ? in righteousnesse . in what consisteth the second ? in sobrietie . what say you of the first ? it forbiddeth all acts and purpose of vnrighteousnesse , or the motions thereunto . where are acts and purpose of vnrighteousnesse forbidden ? in the fiue next commandements . what say you of them ? that they pertaine to superiors , or , others . where are we taught our duties to superiors ? in the first of the fiue , which is : honour thy father , and thy mother , &c. what doe you obserue therein ? the occassion , and matter of the commandement . what was the occasion ? our proud nature that cannot abide to be vnder gouernment . what say you of the matter ? it may be considered in the particular duties , and persons . vnder what word are the duties specified ? under the word honour : by which is meant all subiection of bodie and minde in the lord. what is the subiection of the body ? a obeisance or outward seruice ▪ wherein standeth that ? b in obedience , and thankfulnesse . how must we obey ? c in our words and deeds . vvherein standeth our thankfulnesse ? in procuring their good , and in praying for them . somuch for the subiection of the body ; what is that of the minde ? the inward estimation , loue , and reuerence that we beare them . somuch for the duties : what are the persons to whom wee owe these duties . all superiors comprehended vnder the names of father & mother . of what sort are these ? they are publike , or priuate . vvhat are the publike ? such as are in the common-wealth , as the king and his magistrates : or in the church , as pastors and other ministers . vvhat are the priuate ? such as are in the family , as parents , masters , and dames : or out of it , as the ancients of our kindred , and olde men : to all these wee must submit in y● lord with all reuerence , loue and humility ; likewise to euery ordinance that god hath set vp for gouernment . so much for the precept belonging to superiours : what commandements belong to others ? the foure next . how are they diuided ? into duties belonging to their persons , and into duties , in things that belong to their persons . what are the duties belonging to their persons ? innocency in the next , and purity in the seuenth commandement . what are the words of the next commandement ? thou shalt not kill . vvhat doe you consider therein ? the occasion , and matter thereof . vvhat was the occasion ? our fierce and murtherous nature . vvhat say you of the matter ? it forbiddeth to shedde blood , and commandeth to preserue life . or , it forbiddeth vs to bee authors of wrong ; and chargeth vs neither to suffer it , nor to be abettors to it . how may blood be shed , or wrong done ? inwardly , or outwardly . how inwardly ? by rash anger , malice , enuie , hatred , desire of reuenge , vnmercifulnesse , and other cruell affections , which ( within ) draw much bloud . how outwardly ? by our words , or deeds . how by our words ? by mocks , taunts , reproches ; by bitter and cursed speaking ; and by churlish and froward talke . how by our deeds ? a when we hurt or kill another , or our selues , secretly and cunningly by poyson , or openly with some weapon . so much for that which is forbidden : what is commanded ? b to do whatsoeuer may preserue or cherish our neighbors life , or our owne : exercising the works of mercy , pitty , compassion , and tendernes toward all , yea ; our very enemies . so much for innocencie : what say you of purity ? the next precept commandeth it , which forbiddeth adultery , the contrary thereunto . what are the words ? thou shalt not commit adultery . what do you obserue in them ? the occasion , and further opening of them . what was the occasion ? our vnchaste & adulterous nature . what say you of this further opening of the commandement ? under the name of adultery , we are forbidden al vncleanenesse in our selues , or toward others : and commanded to vse all meanes for the preseruing of our own , and our neighbours chastitie . what vncleannes is here forbidden ? all vncleannes inward & outward . what call you inward vncleannesse ? the adultery of the heart in filthy ●…usts and desires within consent . or , the corruption of the soule in vncleane thoughts and fansies contrary to the commandement . what is outward vncleanenesse ? it is in word , or deede . what is that in word ? uncleane talke and readings to the corrupting of our selues , and our neighbours ; which is the fruit of a whorish tongue . vvhat is that indeede ? it is in the adulteries themselues , or prouocations thereunto . vvhat say you of the adulteries themselues ? they are of married persons , or when one of the parties is married or contracted , properly called adulterie : and of persons before mariage , called fornication . vvhat is adultery in mariage ? an vncleanesse against it in their entrance , or afterward . how may they be said to bee vncleane in their entrance ? when they marrie within the degrees forbidden , without consent of parents or other ouerseers ; with such as are of no religion or a f●…lse , and with persons contract●…d or ●…rried to some other before . how afterward ? when they 〈◊〉 with ●…rang ●…lesh , or abuse their own mari●…ge . so much for the adulteries themselues : what say you of the prouocations thereunto ? they belong to the bodie , or are in the body it selfe . vvhat are they that belong to the bodie ? a immodesty to apparel and other deckings of the body : intemperance in meates and drinkes : want●…n pictures and 〈◊〉 , with lewd and wanton pastimes : vncleane songs and d●…tties : houses of open whoredome : exce●…iue sleep and idlenesse , with the like . vvhat are they which bee in the body it selfe ? al wanton lookings , whisperings , touchings , and other impure behauiour stirring vp lust : specially mixt d●…cing , of men and women , where all dores are set open for whoredome to come in . for , in these , all parts are abused to ●…eshly dalliance , the eie the hand , the mouth , the mincin●… foote . so much for that which is forbidden : what is commanded as the sum of all ? to keepe our owne bodies and soules chaste and pure , as temples of the holy ghost , 〈◊〉 all helpes thereto , and all meanes in our power for the like to our neighbour : and , if 〈◊〉 be not giuen vs without mariage , in mariage to vse the lawfull remedy of 〈◊〉 and burning . so much for the duties that concerne o●…r neighbours person : what are they that are in things belonging to their persons ? they are in the two next commandements ; which , teach vs the care that we owe to them for the preseruing of their goods and good name . where are we charged with the preseruation of their goods ? in the next eight commandement , which is : thou shal●… not steale ? what doe you obserue therein ? the occasion of the commandement , and the matter . what was the occasion ? our conetous and 〈◊〉 nature , not contented with our 〈◊〉 . what doe you consider in the matter of the commandement ? the things forbidden and commanded . what is the thing forbidden ? theft , which is a violent and open , or secret and craftie taking away , or diminishing of our neighbors goods , and lauish spending of our own . of what sorts is it ? inward , and outward . what is the inward theft ? the theft of the heart , or that couetousnesse which is idolatry . what is the outward ? it is the abuse of our own , or vniust pursuite of our neighbours goods . how may a man be said to abuse his owne ? by lauish spending , or couetous holding in . how by lauish spending ? when he layeth forth more in apparell , diet , at play , and in building then his estate will beare : and , when he becomes surety , he cares not for whom , nor how farre . no , he that increaseth not nor bettereth his estate by diligence in his calling , and prouidence in his spendings , 〈◊〉 〈◊〉 〈◊〉 . how by couetous holding in ? when by a miserable mind , he robs himselfe of the vse of that which hee hath in his owne kéeping , being 〈◊〉 thiefe to himselfe . so much for the abuse of our own goods : how doe we vniustly pursue anothers ? craftily , or without colour of lawe . how craftily ? by the deceit and wrongfull dealing of a couzening tongue : as when wee buy or sell without conscience , not caring how cheap wee buy , 〈◊〉 how deare wee sell : and when wee bring into the market , not 〈◊〉 , but a greedy minde to 〈◊〉 out brother . how without colour of law ? when by a theeuish and strong hand wee take that which belongs not to vs ; either openly as 〈◊〉 , or more closely as pilferers : or 〈◊〉 in our hand that which is 〈◊〉 , whether found by 〈◊〉 , or lent to 〈◊〉 or due to 〈◊〉 , as their 〈◊〉 〈◊〉 hire . so much for that which is forbidden ! what is commanded ? to be 〈◊〉 with 〈◊〉 〈◊〉 , and to rest in the 〈◊〉 that 〈◊〉 hath giuen vs ; labouring by ●…gence in our lawfull callings , so to increase or maintaine it in gods feare , that we may not be chargeable , where we should be helpful and ease others : and , where wee haue done wrong to any , to put away theft by making restitution . so much for the preseruation of our neighbours goods : where are we charged with the care of his good name ? in the next ninth commandement , which is : thou shalt not beare false witnesse , &c. vvhat doe you obserue therein ? the occasion of the commandement , and matter thereof . vvhat was the occasion ? our 〈◊〉 and lying nature . vvhat doe you obserue in the matter of the commandement ? first , what is forbidden , and secondly , what is commanded . vvhat is forbidden ? under the name of false witnes , which is an vncharitable report , true or false , wee are forbidden to wrong our neighbour , or our 〈◊〉 in good name . how many waies may such false witnesse be borne ? inwardly , and outwardly . how inwardly ? when we suspect without cause , and condemne without hearing . how outwardly ? without speech , saying nothing : or , by speaking . how without speach ? when we beare false witnesse in some mocking or disgracefull gesture against our neighbour with the hand , head , tongue , or other member ; and refuse to 〈◊〉 the truth for him , being called thereunto . how by speaking ? when wee giue forth , or receiue in some vncharitable report . vvhen beare we false witnesse in giuing forth a report ? first , when we speake truly , and yet not eyther charitably , or with discretion of our neighbour : and , secondly , and chiefly , when we speak that which is false of him , or of our selues , and dissemble with our tongues . how many waies may we speake that which is false of our neighbour ? in a lye , or vntruth . vvhat call you a lye ? whatsoeuer a man speaketh against his mind , or knowledge . and this , behind a mans backe is slander , and before his face , detraction by a lye . vvhat call you an vntruth ? when a man rashly vttereth an vntrue speach thinking he speaketh true . and here we are forbidden to mooue false tales against our neighbour in presence , or behinde his backe . how many waies may we speak that which is false of our selues ? either when we boast our selues vainely , or lessen our faults falsely , or excuse our selues by a lye : or when , by proud humility , we fall in our 〈◊〉 speech that others may 〈◊〉 vs. so much for false witnesse in giuing forth : what is it by receiuing in ? it is such as concerneth our neighbour , or our 〈◊〉 . vvhat say you of those who receiue a false report against their neighbour ? that as they , who make it , haue the deuill in their tongue , so they , who greedily receiue it , haue him in their 〈◊〉 . and here wee are forbidden , as not to raise a false report with our tongues , so not to hold it vp ( being raised by others ) with an easie eare : that is , wee are forbidden both to tell false tales , and beleeue them . how may wee receiue a false report concerning our selues ? when wée suffer our selues to be ●…attered in that which is false : or to be set downe vniustly by enuious tongues , thinking the worse of our selues for their detracting from vs. so much for the thing forbidden : what is commanded ? to haue a charitable opinion of our neighbour , to speake the truth with a good affection , and to a 〈◊〉 end , abhorring to lye , as we would to be or be accounted the deuils children . also , to speake louingly of others , and modestly of our selues . so much for the commandements that concerne all acts and purpose of vnright cousnesse : where are we forbidden all motions thereunto ? in the next last commandement , which is : thou shalt not couet thy neighbours house , &c. what do you obserue therein ? the occasion , and matter . vvhat was the occasion ? the frailtie or ill disposition of our nature , declining from the rule of charitie to our neighbour , and of sobrietie to our selues . vvhat doe you obserue in the commandement it selfe ? the things forbidden & cōmanded . vvhat is forbidden ? the least and shortest thought or desire of the heart against our neighbour , tickling it to sinne , though we yeeld not to it . and , here all lus●…s are forbidden , contrary to charity on our neighbours behalfe , and temperance on our own . of what sorts are these ? they are either originall corruption , as it were the firebrand it selfe , or the effects , as it were sparks that flie from it . and , these are our fond wishings and wouldings , with other foolish thoughts of the mind , desires of the heart , and deepe 〈◊〉 of the head about matters , tending to the impeachment of our neighbours welfare , or of that vertue of contentednesse which wee should affect , and labour for in that estate and place , wherein god hath set vs. so much for that which is forbidden ; what is commanded ? being contented with our portion , we must dispose of all our thoughts and wishings according to charity ; wishing and delighting in our neighbours welfare , as in our owne , and 〈◊〉 against all euill desires to the contrary , though of neuer so short continuance . so much for the commandements of duties to our neighbour in righteoufnesse : what say you of sobriety commanded to our selues ? this passeth through euery commandement of the second table , cōmanding humility in the 〈◊〉 , meeknesse in the 〈◊〉 , cleanenesse in the seuenth , contentation in the eight , charitable truth in the ninth , and pure desires in the tenth commandement . so much for the law : what is due to those that breake it ? punishments , more or lesse in this life , and the wrath and curse of god to damnation , in the life to come : that is , paines temporal by ●…ments , and death , and paines eternal of soule and body in hell . what call you hell ? that euerlasting fire , or treasury of secret fire , prepared and kept in a place of the greatest distance from heauen , for the punishment of all vngodly sinners . where is the place of hell ? god hath not reuealed . and , let vs , that haue the hope of the saints , rather endeauor neuer to feele it then to know it . when a house is on fire , 〈◊〉 stand not to inquire how it came , but do our best to quench it . wherein consist the torments of this place of hell ? generally , in these two punishments , of losse and sense . what call you the punishment of losse ? an euerlasting separation from god and christ , which is a plague of plagues , and the very bottome of the 〈◊〉 of gods wrath in full & per●… torments of soule and body , after christ shall say to the wicked on his left hand : depart ye cursed into euerlasting fire prepared for the diuel and his angels : math. 25. 41. vvhy call you this separation from god , so great a plague and torment ? if the absence of the sunne cause darknesse ; what ioy must néedes be lacking , and sorrow abound where the sun & god of saluation shall neuer in the beautifull beames of his presence be séene any more ? where shall be no more glimpses of fauour , but darke tempests and snares vpon all the ●…nhabitants of that land of 〈◊〉 ? and where they 〈◊〉 so depart from god , 〈◊〉 , neuer to 〈◊〉 which made 〈◊〉 to say , that the tears of hell were not 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 . somuch for the punishment of losse : what is that of sense ? that when euery member of the body , and 〈◊〉 of the soule shall be tormented togither , 〈◊〉 not for some thousands of yeeres , and so an end ; but for thousands vpon thousands , and thousands that 〈◊〉 no end . for , as the righteous say of gods mercy , that his mercy endureth for euer : so , of his iustice the danmed may say , that his iustice endureth for euer . what is this called in scripture ? it hath many names giuen to it , to shew how terrible it is ; and therfore it is called hell fire : the wo●…me that neuer dyeth : vtter darknes : the burning lake , and second death . what do you gather of this ? if a man would not , to gaine the world , lye on a 〈◊〉 of 〈◊〉 wood for a very short time ; how much and 〈◊〉 must the 〈◊〉 needes suffer , who shall bee tormented in a lake of burning fire for euer ? and , if a little disease in one part , so trouble vs vpon a soft bed ; how shall the wicked endure that worme of vnquiet conscience , that will , day and night ( and not as a disease of some short time ) gnaw vpon al parts of their 〈◊〉 , and powers of their tender mind ; and , not vpon their pallats of ease , but beds of glowing fire ? how doth the scripture further , and for more terrour speake of this place , and the torments of hell ? by calling it a place prepared for the diuell and his angels . what gather you of this ? that as it would bee a grieuous thing to a man to liue a banished mans life in som dark prison , couer'd with deadly obscurity , but more gréeuous to liue there among the most spitefull enemies of his father & fathers house : so to be cast into a prison of eternal banishment from god , and pit of vtter darknesse , is a most woful thing ; but it is much more wofull , not only to be so , but to be bound in chains of perpetuall fellowship with those , who ( from the beginning haue been enemies to man , and god , the father of mankind , i meane the diuell , and all his vncleane angels . shew this ( yet ) a little further . if lots righteous soule was vered so much , with the vncleane conuersation of the sodomites , with whom he dwelt but for a time : how shall they be vered in soule and body , that are thrust into hel , that euer burning sodom , where they must euer dwel with vncleane spirits & 〈◊〉 diuels ; not to be broght out at last by the angels , as lot out of sodō , but there to liue ( world without end ) forcing out desperate voices and cursings against their former filthy liues , and present vncleane societie ? now where hel ( thus described ) is due to the breakers of the law , what do you gather ? that , without repentance , all idolaters , customary and raging swearers , rebels to gouernment , murtherers by poison or with weapons , fornicators , th●…ues , lyers , and 〈◊〉 of lyes must goe thither . and must idolaters go to hol without repentance , what ( then ) must idolaters do to be saued ? they must 〈◊〉 out of their 〈◊〉 ( as an abommable thing ) the ●…ty of 〈◊〉 , and serue the true god by his word . what must customary and raging swearers do ? they that take vp for a 〈◊〉 , the 〈◊〉 of the holy one , 〈◊〉 that ( if they be 〈◊〉 neuer so little in their 〈◊〉 ) they will prouoke him in his glory ; and ( if any thing go against hun ) their tongues shall goe as 〈◊〉 against him , either in their games or more earnest 〈◊〉 , must ( for hereafter ) 〈◊〉 that great and fearefull name , the lord their god. how , further , doe you perswade this dutie ? whatsoeuer is more then yea , yea , or nay , nay , to wit , by 〈◊〉 or negation in common talke , is of e●… , that is , of the 〈◊〉 : and as the roote of it is 〈◊〉 ( it being a plant of the diuels setting ) so the 〈◊〉 of it is no better : for 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 or fruite of such raging mouthes . vvhat must rebels to gouernment doe ? if they be children , they must not 〈◊〉 by vngracious disobedience , their parents curse : for where it 〈◊〉 , it falles 〈◊〉 , but 〈◊〉 their blessing by dutie and loue : if they be servants , they must do seruice ( as to god ) in lawfull things , that is , chéerefully and with faithfulnesse : and if they bee subiects , they must feare the king , and honour the go●… that are sent by him . what must murtherers doe ? 〈◊〉 of 〈◊〉 anger : 〈◊〉 out all leauen of bitternesse : bee gentle in word and 〈◊〉 : sit down by wrongs patiently and 〈◊〉 , rather then drowne their christian credits ( as some gallants do ) in bloud . what must adulterers doe ? 〈◊〉 the 〈◊〉 out of the 〈◊〉 of their mind , and be chaste within : also , ( 〈◊〉 ) 〈◊〉 their 〈◊〉 , eyes and hands , that there be no whoredome in them : and not only ( though 〈◊〉 ) abstaine from all acts of 〈◊〉 and 〈◊〉 ; but from all things and meanes that 〈◊〉 , or may further such 〈◊〉 〈◊〉 ; sp●…cially , 〈◊〉 ●…cings , and 〈◊〉 drunkennesse . what must theeues doe ? remember that flying booke spoken of in zechary , a booke of bitter 〈◊〉 that entreth into the house of the theefe , and of him that sweareth falsly . and ( so ) repent of their the●… with confession to god , and satisfaction to men . how do you perswade this duty ? they that do not so , or doe otherwaies , couet an euil couetousnes to their house . and a man were as good put a coale of fire into the thatch of his house , or in his barnes , as bring stollen goods to his other goods and stuffe , better gotten . for , so many things as we get , by stealth from our neighbour , so many curses we get to our selues , & lay vp for our posterity . what must lyars doe ? not only abhorre to lye in 〈◊〉 or earnest ; but , speake the truth from their heart ; that is , with loue , except they would go to hell with the father of liars , the deuill of hell . but lying is become their trade ? but they that vse the trade , shal not be 〈◊〉 in it . for , they are of that fellowship that shal be cast into the lake of fire . and , they that loue and make lyes , are without ; that is , out of heauen and far from saluation : hauing no worthier persons for their mates then dogs , ●…chanters , 〈◊〉 whoremongers , idolaters , idolaters , and the like rabble of wicked sinners . but what say you of merry lying ? there is no 〈◊〉 found in gods tabernacle . and , if wee must answere for euery idle word : how much more for euery lying word ? what say you of the officious , which some call the good and necessary lie ? necessitie can no more priuiledge a man to lye , then it can warrant him to steale . and , if we may not lye , to bring glory to god , shall we thinke we may lie to bring profit to man ? therefore the distinction of lies into a malicious , officious , and merry lye , ( as if any were lawfull ) is not of gods making . the superscription is caesars , and , it is not from heauen , but from men. what do you conclude of al together ? that , to do the good , and hate the euil , is the way to liue , for , they that seeke good & not euill , shal liue , and they that doe these things , that is , which god hath commanded to be done , shall neuer sall ; or for euer , & into condemnation . but who is sufficient for these things ? and who ( then ) can be saued ? indeed , it is not in man , nor in the best of men to continue in them : and ( therefore ) is the law our schoole-master to bring vs to christ. that is , so to humble vs , that christ may receiue vs. what do you gather of this ? that by the often sight of our selues in the law , we must be wained from al opiniō of our own doings , which are so short of perfection : and , ( doing the best we can ) depend onely vpon god in christ for perfect and meritorious obedience , placed wholy out of our selues in him . to what end ( then ) serueth the law ? to be the glasse wherein to view our estate in euery commandement , that we may see how poore and vnable wee are to doe any thing worthy recompence or pardon : and not to rest there , but to betake vs by faith to him , who hath fulfilled all righteousnesse for vs , discharged with the pay of his passion and obedience his fathers debt 〈◊〉 , and brought vs our full acquittance in his death , and rising from death ; that we might not dye but line . then , it is necessarie that wee doe our best to keep the law , though wee cannot be iustified by it ? yea verily , and that wee often go to that counting-booke of god , the law. for , when in the seuerall sums and parcels we shall find it impossible for vs to pay such a debt ; it will make vs to fall into a right ●…koning of our owne want and his worthinesse , that hath released vs from so great both debt and danger . and , this is christ , and only he : to whom be praise for ener , amen . the like short exposition of the lords prayer , in questions and answeres . what is prayer ? a religious calling vpon the name of god by petition , or with praise . what parts hath prayer ? two , as petition , and giuing of thankes . what call you petition ? a faithfull calling vpon the name of god by request , or with suite , to procure some good , or to preuēt some euil . what do you gather of this ? that god ( only ) is to be prayed vnto , and in faith : also , that with him are the 〈◊〉 , both of opening all good to vs , and of shutting all euill from vs. so much for petition : what call you giuing of thanks ? a 〈◊〉 returne of all our receits to god , with confession of his power in all , and praise for all . what difference doe you put betweene prayer and praise ? prayer 〈◊〉 what we want , and praise confesseth what wee haue , and from whom . what doe you obserue here ? when god openeth his treasurie , wee must open our mouthes , that is , when he giueth his blessings , we must both acknowledge them , and be thankfull for them ; but so , as when he showreth blessings to vs , wee do not drop thanks to him , that is , praise him flew●… , when he giues to vs plenteously . what is true thankfulnesse ? 〈◊〉 the saying , but the giuing of hanks : and not thanks in word , but thankfulnesse in true obedience to the word : and , not cold thanks , but zelous from the heart , and faithfull with a single heart : and thanks in chee●…ull manner , and with continuance , not niggardly , and which hath soone done . where haue we the best patterne of prayer and praise ? in that absolute , most holy forme of prayer , which we ( commonly ) call the lords prayer . what do you obserue therein ? the preface , and prayer itselfe . what are the words of the preface ! our father which art in heauen : that is , thou that art ready to helpe vs , being the father of christ by nature , and , in christ , our 〈◊〉 by grace ; and art ( not only ready ) but able so to be , hauing thy dwelling in heauen , heare vs. what do these words teach ? to come to god onely , and to come to him , as to a father with boldnesse , and yet with reuerence ; because hee is in heauen , and his 〈◊〉 〈◊〉 the heauen . vvhat say you of the prayer it selfe ? it is in the seuerall petitions , or confirmation of them . what say you of the petitions ? they are such as belong to gods glory , or our owne necessities . what are they that belong to gods glorie ? they are such as concerne the aduancement of his glory , or the meanes . vvhat petition concerneth the aduancement of his glorie ? the first , which is : halowed be thy name . vvhat doe you obserue therein ? the meaning , and thing taught . what is the meaning ? that god in his person , titles , works , word , sacraments , holy ordinances , and whole religion may rightly be honoured , and euer glorified . also , that his name may be halowed in our good liues , and gedly talke , to the edifying of our neighbour in loue . what is the thing taught ? that they pray wickedly , who say , halowed be thy name , and , yet are ordinary prophaners of gods name ; that is , of his titles , word , sacraments , attributes of mercy and iudgement , works of creation and prouidence , sabboths , and other ordinances . likewise who abuse his creatures to sinne , and neuer reuerence his power ; as common swearers , common and intolerable despisers of gods word , and 〈◊〉 ; all polluters of their owne bodies , with adulterie , or fornication , all filthy talkers and euill liuers , common drunkards , and other common and ordinary mockers , or not regarders of gods strange and fearefull acts . so much for the petition about the aduancement of gods glory : what are they that concerne the meanes ? the two next petitions . vvhat is the first of them ? thy kingdome come . what do you obserue therein ? the meaning , and thing taught . what is the meaning ? that the kingdome of grace in the church , by the aduanced scepter of the meanes , inward , and outward , as the spirit and word preached , with all other holy meanes , may be set vp in honour : and that christ would be pleased to hasten his comming to iudgement , which is the kingdome of glory that we pray for here . what is the thing taught ? that their prayers are sinnes who are enemies to those means , not liuing in the spirit , and opposing to preachers : also , who 〈◊〉 to pull downe gods church by their sinnes , neither wishing the prosperity of it , nor welfare of the 〈◊〉 that are fathers to ●…t ; and who put the day of the lord farre from them , by their security in sinning . so much for the first of those petitions which concerne the meanes of gods glorie : what is the second ? the second is in these wo●…s : thy will be done in earth , &c. what do you obserue therein ? the meaning , and thing taught . what i●… the meaning ? that the will of god in his word may bee ( not spoken of only or professed ) but done ; and done cheerfully , and willingly , with all faithfulnesse , and consta●…cie by vs men on earth , as it is by the angels and saints in heaue●… what is the thing taught ? that they pray in sinne and against themselues , who say to god , thy will be done , and do their owne or satans will ; or doe gods will with no good will , nor readinesse , being ( not chearefull doers of the lawe ) but enemies to such , and so as gods will is done in them , as in the diuels , not by them . so much for the petitions that concerne gods glory : what say you of those that concerne our owne necessiries ? they concern the things of this life , or of that to come . vvhat is that that concerneth the things of this li●… ? the fourth next petition , which is : giue vs this day our , &c. what do you obserue therein ? the meaning and thing taught . what is the meaning ? that god would giue vnto vs ( walking in our callings ) al things needfull for our present temporall life , whether for necessity or honest delights : and that he would remoue or put backe all things that may hurt or hinder it , as sicknesse , famine of bread , plague of pestilence , warres and the like , with a reseruation to his good pleasure in any , or in all . what is the thing taught ? that they pray without faith and in no good manner , who will be their own caruers in these things : or , who , hauing the blessings of this life , hide their hearts in them , making them not glasses , but veiles to god , that is meanes , by abuse , not to remember , but vtterly to neglect the giuer . so much for that petition , which concerneth the necessities of this life : what are they that concerne the necessities of the life to come ? the two next petitions . what is the first of them ? forgiue vs our trespasses , seeing that euen we , &c. what do you obserue therein ? the meaning and thing taught . what is the meaning ? that god will not lay our sinnes to our charge , and that in christ he will forgiue them , and the punishment due vnto them : or , that he will iustifie vs , who are vnrighteous , in christ the righteous ; whereof we haue good testimony within , when we can finde in our selues a readinesse , freely and fully to forgiue all those that haue offended vs. what is the thing taught ? that they call for vengeance by all their prayers , that take vpon them ( pap●…stically ) to satisfie for their 〈◊〉 , that is , to make the amends for them here , or in purgatorie : also , who come to pray without , or with a deceitfull forgiuing of their brother . what is the second petition concerning the necessities of the life to come ? the next petition , which is : and leade vs not into temptation , &c. what do you obserue therein ? the meaning and thing taught . what is the meaning ? that , in temptation , god would not giue vs ouer to 〈◊〉 conquered of sinne , or of satan that tempteth to it : and that if he bring vs to the battell , he will conquer for vs , and ( so ) deliuer vs from euill , by loosing the power of sinne , and workes of the powers of darkenesse , that would binde vs to da●…ation . what is the thing taught ? that they pray dangerously and sinfully , who , praying against temptations , runne vpon the sharpe of them , neuer caring by good meanes and prouidence to auoide those sinnes that they ●…nde themselues most subiect vnto , by disposition of minde and corrupt nature . so much for the prayer it selfe : what say you of the confirmation therof ? it is in the reason of the petitions , or seale . what are the words of the reason ? for 〈◊〉 is the kingdome , &c. what do you obserue therein ? the meaning and thing taught . what is the meaning ? that our requests , hauing no other but god for their foundation or rocke , must needes stand sure in all stormes , seeing his kingdome is strong , power infinite , and glory endlesse , who is to grant the same . what is the thing taught ? that they haue no assurance by their prayers , who , in them , ascribe not all to god , or , who take any little glory from him to themselues , or to their owne doings ; crauing blessings front him , and not giuing thanks vnto him . so much for the reason of the petitions , what say you of the seale ? it is in the last word , amen ; or so it is . what do you obserue therein ? the meaning and thing taught . what is the meaning ? that wée 〈◊〉 pray with earnestnesse , and ( confidently ) with faith , beléeuing verily to receiue those things , which we haue according to gods will in his word prayed for , and ( so ) put our seale vnto them in 〈◊〉 word of faith , amen . vvhat is the thing taught ? that they can haue no comfort in asking , who either pray not in faith and earnestly , or not for things ( warrantably ) to be prayed for . to god be glory for e●…er . an examination before our comming to the lords table . what doe you call the sacrament of the lords supper ? our growing vp with christ by faith , resembled in visible signe●… , and effectuall seales of bread and wine . in comming to this sacrament , what is to be considered by euery well prepared communicant ? the doctrine thereof , and our ends of comming to it . what say you of the doctrine ? it is séens in the nature of the signs which are made sacraments , or in their vses . vvhat say you of the nature of the signes ? their nature is to be seales of the body and bloud of christ , that is , of the fruits of the same offred to vs by faith . where haue you the seale of christs body ? in the bread . where , of his bloud ? in the wine . so much for the nature of the signes : what say you of their vses ? they be such as concerne the brea●… 〈◊〉 wine . what is that concerneth the bread ? it is that which is seene in the breaking and giuing , or in the receiuing and eating of it . what doth the breaking of bread signifie ? the wounding and breaking of the flesh of christ for vs. what doth the giuing of it signifie ? the giuing of christ , the true bread , for our spirituall nourishment . what doth the receiuing of the bread signifie ? the receiuing of christ with the hand of faith in our hearts , as wee receiue the bread with our bodily hands . who are reprooued here ? the papists , who say and beleeue that the substance of the bread is turned into the naturall body of christ , and that the people , carnally , receiue and eat their maker . what say you against this grosse opinion ? that a true naturall body , such as christs is , cannot be in two places at one and the same time , to wit , in heauen , and bodily in the sacrament . so much for receiuing ; what doth the eating of the bread signifie ? that as bread doth nourish our temporall and corporall life ; so this is a sacrament of our eternal nourishment in the life to come , and of our spirituall , in this life of grace which wee haue heere . so much for the vses of the bread ; what be they of the wine ? they bee séene in the pouring out , and giuing , or in the receiuing & drinking of it . vvhat doth the pouring out of the wine signifie ? the pouring of the ●…oud out of his holy body for our sinnes . vvhat doth the giuing of the wine signifie ? our full nourishment in christ offered , not in his bodie only , but in his sauing blood . vvhat doth this teach ? that the papists did , and still doe , with iniurious sacriledge , detract from our assurance and gods goodnesse , one great helpe of our faith , by taking from the common people the vse of the cuppe . so much for giuing : what doth the receiuing of the wine signifie ? that possession is taken of whole christ , while , after the receiuing of the bread , we , by faith , open our hearts , as vessels , to receiue the trickling drops of his bloud , that nothing be lost . vvhat doth the drinking of , the wine signifie ? the applying of the comforts of christs passion to our drooping soules , as wine reioiceth the heart of man. so much of the doctrine of the sacrament : what say you of our ends of comming to it ? they be before , or in our comming . what is that which is before our comming ? our end before our comming is , to satisfie the earnest destre that we haue , or should haue of receiuing the promises of god vnder seale . vvhat bee the endes in our comming ? such as testifie gifts , or receits . what be our gifts ? such as we giue to christ the 〈◊〉 , or to the church his members . vvhat giue you to christ the head ? a heart well examined concerning our estate before we come , and seriously meditating on gods goodnesse in christ , and our owne great vnworthinesse when we are come . vv●…at els ? an ●…mble oblation of our selues , soules and bodies to him , with thanksg●… at our departure . 〈◊〉 in standeth the hearts exa●… ? in the ●…xamining of our knowledge , 〈◊〉 , loue , repentance , thankfulnesse , and works of our particular callings . vvhat call you the examination of your knowledge ? whether i haue a competent measure thereof to discern the lords body , & truly to put difference betwéene the signes , and things signified . vvhat of your faith ? whether i bee in the faith ; beleeuing ●…hat t●…e death of christ , as it is auail●… for all the 〈◊〉 , so it is ( particularly auaileable for me . vvhat of your loue ? whether i bee in charity with all men , euen with my very enemies , louing them vnto , and for their true welfare ; and not my friends only . vvhat of your repentance ? whether i acknowledge my sinnes with a sorrowfull and melting heart , and vnfainedly purpose to depart from all practice of them ( heereafter ) by amendment of life . vvhat of your thankfulnesse ? whether i be ready to expresse it in my christian conuersation , and new life for my redemption by christ. vvhat of the workes of your particular calling ? whether with some greater measure of obedience , and better of better conscience , in all patience and good faithfulnesse , i walke , or do truly purpose to walke therein , to mine owne great peace , and the benefit of those to whom god hath ioined me . so much for that which you giue to christ the head , what giue you to the church his members ? a fellow ▪ stone in the spirituall building ; that is , a member to help to make perfect the body of christ. what doth this teach ? that they that are negligent or prophane commers to the lords table , do detract from the per●…ion of christs body , and seuer themselues from the society of his church . so much for our giftes : what doe we receiue at the lords table ? that , which we receiue there , concerneth our selues alone , or our selues with others . what is that , that concerneth our selues alone ? the strengthening of our faith and memory by the reuerent and right vse of that holy action . how is our faith strengthened , and 〈◊〉 ●…olpen by it ? 〈◊〉 ●…ing that in the sacrament , which 〈◊〉 but heare of in the word , namely , the par●…cular offering and receiuing of christ in his body and sauing bloud , by all bele●…ing communicants . so much 〈◊〉 that which concerneth our selue●… alone : what is that that concerneth our selues with others . it concerneth our growing vp with christ , and our communion with our breth●…en . how do we receiue our growing vp 〈◊〉 christ ? we receiue it with christ by spiritual eating and drinking , and by a more full partaking with him and his graces , through faith increased , and that vse 〈◊〉 his ●…dinance blessed vnto vs. how do we receiue our communion with our brethren ? by 〈◊〉 our mutuall agréement , in as much as we eate ( all ) of one bread , and drinke ( all ) of one cup. how else ? by feeding all of the same foode bodily and spiritually , and by drawing all life from the same fountaine ; as the life of grace which heere we receiue , and the l●…fe of glory , which , in heauen we shall be partakers of . amen . so much for our examination before the sacrament . 〈◊〉 . 23. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a ruler ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thee . a short direction for spending of time well . how doe you diuide the daies of mans life ? into the daies of labour , and daves of holinesse . vvhat say you of the daies of labor ? these concerne the works of our calling , or workes of helpe vnto them . what be the works of our calling ? the workes of that trade of life , in which god hath placed vs. what must a man do in these ? by offering them to god , he must walke in them neither slackly nor deceitfully , but with christian diligence and good conscience ; following his owne businesse with quietnesse , and walking with god. then , euery one must haue some speciall call●…g & trade of life to liue in ? 〈◊〉 〈◊〉 , or hée is no sound member of the christian common wealth , 〈◊〉 a rotten member in the body of the same , that deserueth a cutting off . so much for the workes of our callings : what say you of the workes of helpe vnto them ? they concerne duties to be done before the worke , or that day after . what must we doe in the morning before our worke ? prayse god for his mercy the night past , and pray vnto him for his further mercy and blessing the day present . how shall we prayse god ? by giuing him thanks , and by shewing our thankfulnesse . how is our thankfulnesse shewed ? inwardly , or outwardly . how inwardly ? by pleasing god in our vnderstanding , thoughts , desire , affections , and ●…ill . how outwardly ? by pleasing him in our words and deeds . how in our words ? when they be gracious alway . vvhat things hurt this grace of speech ? lying , swearing , brawling , ●…lthie speaking , foolish talking , 〈◊〉 that is not comely , and contention that causeth stri●… . how in our deedes ? these are in the duties of our generall callings , as we are christians : or our particular trades of life ; wherein , some are magistrates , some masters and seruants , some marchants , artificers , husbandmen , and the like . what are our duties as we be christians ? these concerne god or man. what are they that concerne god ? they are in the foure commaundements of the first table , called godlinesse . what are they that concerne man ? they concerne our selues , or our neighbour . what is that that concerneth our selues ? sobriety , which is inward ; and teacheth vs not to presume aboue that which is meete : and outward in our apparell , dyet , outward members and senses . what must our apparell be ? such as becommeth those that professe the feare of god. what call you sobriety in dyet ? that grace of temperance that consi●…eth in the moderate vse of meates , drinkes , sleepe , and such outwarde things . what sobriety is that , which you call sobriety of sense , and the outward members ? sobriety of sense is a watchfulnes in it ; and sobriety of the members , a chastity in them . so much for the generall d●…ety that concerneth our selues , called sobrietie : what is that that concerneth our neighbour ? it is contained in the sixe last commandements , being commandements of the second table , called righteousnesse . so much for our general duties , as we be christians ; what say you of our particular duties , or duties of trade of life ? these reach vnto all callings in the church and common-wealth : but to our purpose , in a family , they concerne the husband or wife , parents or their children , the master and his seruants . what is the husbands dutie ? to dwel with his wife , as a man of knowledge , by instructing her , and by obseruing ( for her better incouragement ) the good parts that are in her , and to loue her as his owne ●…esh . what is the wiues dutie ? to helpe her husband in the duties of the family : also , to feare , and to be subiect to him . what be the parents duties ? they concerne the father and niether iointly , or by themselues . what be their ioint duties to their children ? in their tender yeeres they must instruct them plainely , and season them with good things , young , giuing them due correction ; and at more yeeres fit them for some honest calling ; and when time serues , laying vp somthing for them , giue them in mariage onely in the lord. so much for the parents ioint duties : what is the fathers more speciall duty ? to prouide for his children ; and specially to haue a speciall eye to the sons of his house , as the mother must to her daughters . what is the mothers speciall duty ? to nurse vp her children , if god haue giuen her ability thereunto . what be the childrens duties ? they be such as they owe to their parents , or one to another . what duties doe they owe to their parents ? they owe them reuerence in their hearts , obedience in their deeds ; and , when their parents shall be in yeeres & ●…de , it is their dutie ( if they haue wherewith ) to nourish them . what duties do they owe one to another ? to loue as brethren , & not to fall out . vvhat duties do masters owe ? they concerne religion ; and so they must help them to god by their instruction , & the care of their soules : or they respect their life here ; and so paying them their wages iustly , they must make honest prouision for them . vvhat duties do seruants owe ? in singlenesse of heart , and all good faithfulnes , they must do their masters worke , be true vnto him , and seeke to please him , though he be froward . so much for our thankfulnes to god , expressed in our words and deeds , and for our duties the morning before our worke in prayer and praises : what duties doe we owe that day after ? they be duties , such as are betwéen or after our worke at night . vvhat must we do between our work ? it concerneth our refreshings , or recreation . vvhat must we do at our refreshings ? pray before meat for gods blessing , giue thanks , after , for gods blessings , vsing the same for strength or honest delight , and , no way for excesse , or drunkennesse . vvhat must we obserue in our recreation ? that our company be good , and sports of good report , remembring that 〈◊〉 must be redeemed . when be our sports of good report ? when they be lawfull for the nature of them , and necessary for the vse , not hindring better duties . so much for the duties as are betweene our worke : what must we doe after it ? examine our selues , as vpon an account , what we haue done the day past ; and prepare our sleepe , that it may bee comfortable . how shall wee by such preparation make our sleepe comfortable ? by committing our selues to god , soules and bodies , praying him to inspire the soule with good thoughts , and to watch the body till the morning , that no hurtfull thing breake in vpon it . but some go to bed without praier ? such sleep in satans lap , & haue him for their keeper : who ( therefore ) maketh a thorow-fare in the thoughts of their heart , sowing the tares of many vnclean c●…cupiscenses & lusts therin , which sown in the night , grow in the day vvhat reason can you giue to proue the necessity of prayer , before wee goe to rest ? that night ( for ought wee know ) may be our long night , and that sleepe our last sleepe . which if it be , ( and the lord hath seal'd no warrant to any that it shall not be ) must needs bring small hope to our vnpraying soule , that it shal be glorified , and as little comfort to our body , ( layd downe in so brutish forgetfulnesse ) that it shall go to god at our next rising . vvhat do you conclude of this ? that those masters are cruel to their seruants , who suffer them to go to their beds , as wild beasts to their dens , without prayer , & do not better arme them against the feare of the night . so much for the daies of labour : what say you of the daies of holinesse ? on gods sabbaths , we must ( first ) pray god to blesse the duties of them , and so keepe them holy . how must we keepe them holy ? by doing as little worldly work as may be , & by doing gods work religiously , and with all our might . in doing of gods worke , what is to be considered ? that we do the works that sanctiūe the sabbath , and auoide the vnfruitfull works that defile it . vvhat works are required to the ●…ifying of the sabbath ? to preuent or defer , & by rising early to dispatch all businesses that would prophane it ; and , by praying god , to blesse his owne ordinances , to come with a spiritual & forward mind to publike prayer , preaching & sacraments . vvhat other works are required ? it is required further , before wee come to the assemblie , that wee pray , read , or heare some what read at home that may edifie ; between the times of publike exercise , that wee meditate on that which hath been deliuered ; and after and between that we talke with others , and examine our selues about it . vvhat is ( lastly ) required ? that we take a view of god in his works and word , pray , and reade , an●… sing psalmes priuately ; doe works of mercy ; & consider gods special works , of mercy , iustice , goodnesse and truth . so much for the works to be done : what are the vnfruitfull workes to be auoided ? the spending of the day in sleepe , play , drinking , worldly talke or businesse , ●…oolish communication , and things that separate from god by a carnall heart . glorie be to god. ephesians . 5. 15. 16. take heed therefore that ye walke circumspectly , not as fooles , but a , wise , 〈◊〉 the time , for the dayes are ●…ill . a briefe rehearsall of the tenne commandements for the ●…se of the 〈◊〉 . 1 see that thou haue no god●… but one . 2 and truly worship him alone . 3 gods name in vaine thou shalt not take . 4 the seuenth day holy thou shalt make . 5 honour thy parents : 6 murther flee : 7 a fornicator neuer be : 8 thou shalt not steale : 9 false speech eschue : 10 and couet not anothers due . 〈◊〉 〈◊〉 . 28. this 〈◊〉 , and thou ●…alt liue . finis . notes, typically marginal, from the original text notes for div a03697-e190 titus 1. 1 eccles. 1. 9 ●… . king. 4. 4. 6 notes for div a03697-e330 ioh. 17. 3. ier. 9. 24. luk. 15. 17. 1. chr. 28. 9 heb. 11. 6 exod. 33. 20 7. cor. 13. 12 rom. 1. 20. & 1. 19. exo. 3. 14. ioh. 4. 24. exo. 34. 6 psal. 90. 2. 1. tim. 1. 17 isa. 45. 5. psal. 103. 8. psalm . 33 6. 9 amos 4. 13 1. pet. 4. 19 psal. 99 ▪ 1 , 2 , 3 heb. 1. 3 act. 17 25 , 26 1. ioh 5. 7 matth 3. 16 , 17 2. cor. 13 13 matth 10. 28 genesis 1. 27 colos ▪ 3 10 ephes. 4. 24 rom. 3. 9 10 iob. 14 4 rom. 6 23 & 5. 18 , 19 gal. 3 10 rom. 5 12. 18. & 7 18 ieremy 17 9 gen. 6. 5 matth. 15. 19. ron. 7. 5 1● iohn 〈◊〉 1 , 2 〈◊〉 1. 14 〈◊〉 3. 16 philip. 2. 7 , 8 galat 4. 4. 2 cor. 5. 21 iohn 1. 12 galat. 2. 20 acts 6. 31 iohn 1. 12 luke 2. 29 ephesians 3. 17 1 cor. 1. 30 ioh●… 20. 〈◊〉 〈◊〉 . tim. 1. 12 psal. 51. 〈◊〉 isa. 55. 15 matth. 5. 6 phil. 3. 7 , 8 mat. 15. 25. 27 marke 9. 24 rom. 10. 14. 17 acts 8. 28. 34. 35. 37. ioh. 16. 23 , 24. pro. 29. 18. rom. 4. 11 iohn 16. 23 iames 1. 6 philip. 4. 6 rom. 4. 11 genesis 17. 11 1. cor. 11. 25 1. cor. 10. 1 , 〈◊〉 . & 12 , 13. titus 3. 5 matth. 28. 19 ephes. 5. 26 ioh. 1. 31. eph. 5. 26 heb. 9. 14 1. 〈◊〉 . 6 〈◊〉 acts 2. 〈◊〉 〈◊〉 . 36. 25 1. cor. 10. 16 & 11. 24. 26 iohn 8. 55 matth. 26. 26. 27 ioh●… 6. 50 , 51 psal. 50. 23 & 116. 12. 13 rom. 1. 21 eph. 4. 23 , 24 1. peter 1. 15. 18 luke 1. 74 , 75 rom. 6. 1 , 2 , 3 , 4 galath . 1. 6 luke 1. 6 acts 24. 16 titus 2. 11 , 12 1 cor. 7. 17 ier. 31. 31. 33 deut. 4. 2●… deut. 4 13 galat. 3. 19 exodus 34. 1 first comma●…dement . exech . 1●… . 3. 45 luke 12. 19 colos. 3. 5 philip. 3. 19 deut. 6. 5 ios. 24. 15 matth. 4. 10 ma●… 12. 29 zep●… . 1. 5 iohn 17. 3 psalm . 9. 10 1. chron. 28. 9 2. thes. 1. 8. prou. 3. 5. ler. 17. 7. psa. 37. 4 2. tim. 1. 12. a luke 10. 27 deu. 6. 5. psal. 69. 9. ioh. 14. 23. esa. 8. 13. luke 12. 4. 5 eccles. 12. 13. prou. 8. 13. b ioh. 4. 22. 23 deut. 6. 16 esa. 4. 5. 21 , 22 gen. 47. 31 iob. 1. 21. c psal. 16. 8. gen. 5. 24 heb. 12. 28 malach. 1. 6 1. sam. 15. 22. d ier. 5. 7 zeph. 1. 5 amo , 5. 26. second 〈◊〉 . deut. 7. 25 , 26 psal. 106. 35 , 36. &c. deut. 4. 12 esa. 40. 18 habac. 2 18 ier. 4. 2. & 5. 7 zeph. 1. 5 h●…s . 2. 13 exod. 32. 5 deut. 12. 32 matth. 15. 9 esa. 29. 13 gal. 1. 9. i●…r . 2. 13. psal. 44. 21 esay 42. 8 1. cor. 11. 23 exod. 30. 38 eccles. 3. 14 leuit. 10. 1 mat. 15 9 esay 1. 12. 2. 2. sam. 7. 7. rom. 16. 7 gal. 1. 9. 1. cor. 3. 11 third commandement . psal. 14. 1. & 36. 1. pro. 1. 25 iob. 21. 14 , 15 1. cor. 1. 20 a rom. 2. 24 ezech. 36. 22 1. tim. 6. 1 eccles. 5. 1. 5. 6. & 8. 2. iude 20. 1. pet. 2. 12. ier. 5. 22 psal. 64. 10 , 11 luke 2. 18. 19. b luke 23. 34 acts 3. 17 mat. 23. 14 1. tim. 4. ●… . ●… . & 2. 3. 1. mal. 3. ●… 14 c rom. 9. 5 deut. 28. 58 gen. 16. 5 1. sam. 23. 21 2. kings 7. 2 deut. 29. 19 amos 9. 10 ma●…h . 5. 34 〈◊〉 5. 1●… zec●…ar . 5. 4 a●…ts 23. 11 m●… 6. 〈◊〉 b 2. pet. 3. 4 ●…ay 22. 12 , 13 m●…t . 4. 6. 〈◊〉 . 20. 6. mar. 14. 58. act. 24. 5. & 6. 13. 14. am. 5. 10. ●…er . 20. 8 zachar. 7. 11 ier. 18. 18. c esa. 58. 2. & 29. 13. 1. cor. 11. 21. 30 1. cor. 5. 4 prou. 1. 25. d am. 6. 4 , 5 , 6 psal. 45. 5. 6. & 92. 5 , 6. & 10. 5 am. 4. 6 , 7. 9 , 10. deut. 6. 7. eccles. 4. 17 psal. 15. 4. eccles. 9. 2 ier. 4. 2. deu. 6. 13. ps●…l . 2. 11. fourth com●…mandement . exod. 32. 8 ●… . 2. 17. psa. 106. 13. eph. 5. 15 , 16. pro. 6. 6 , 7 , 8. a m. perkins in his treatise of callings . pag. 26. 1. cor. 7. 20 gen. 2. 15. & 3. 19. math. 20. 6. 8. ma●… ▪ 6 ▪ 3 ephes. 4. 28 prou. 8. 33. 35 eccles 8. 2. 3 pro. 1. 20 , 21 , 22. 29 , 30. esa. 58. 13 ier. 17. 24 , 25. luke 6. 35 , 36 isa. 1. 15. psal. 37. 21. eccles. 4. 17 mal. 2. 7. hos. 4. 6. pro. 23. 23 acts 20. 7 1. cor. 11. 18. matth. 25. 43 iohn 5. 6. iob. 31. 19. 20. 32. 1. cor. 16. 1. nehe. 8. 10 psal. 92. 4 , 5 , 6 , 7. & 111. 2. 3 , & 119. 15. deu. 6. 7. pro. 22. 6 & 27. 23 ▪ esay 28. 10. tit. 2. 3. prou. 31 , 1 , 2 , 3 psalm . 92. 1. 2. pro. 8 17. exod. 16. 28. 29 luk. 23 ▪ 56. mar. 16. 1. exod. 31. 13. & 34. 21. 〈◊〉 commandement . psalme 12. 4. luk 19. 14. 27. ephesians 2 2. a gen 48. 12. 1. kings 1. 23. & 2. 19 b col. 3. 20 21. luk 2. 51. gen. 22 6 7 9 ephe 5. 24. 1. tim 5 4. gen 47 12. ruth . 2. 18. c ●…ro . 13. 1 & 15. 5. 1 pet. 3. 6. & 2 , 18. col 3. 22. gē . 31. 5 6. 7. 38 , 39. exod. 22. 28. tit. 2. 10. gen. 30. 29. 30 & 31. 38. 39. & 39. 3. gen. 24. 12 , 13 , 14. 1. tim. 2. 2. leuit. 19. 3 1. tim. 6. 1 1. thes. 5. 12 ephes. 6. 5. 1. pet. 2. 18. ephes. 5. 33 rom. 13. 1 1. pet. 2. 13 , 14 heb. 13. 17 1. the. 5. 12 , 13 eph. 6. 1. colos. 3. 22 eph. 6 ▪ ●… , 6 , 7 tit. 2. 9. leu. 19. 32. esa. 3. 5 rom. 13. 2 tit. 3. 1. sixt commandement . ioh. 8. 44. ezek 16. 3. mat. 3. 7. gen. 9. 6. pro. 24. 11. ●… . kings 18. 4. 1. sam. 19 1. 2. esth. 4. 13. 14. psal. 82. 4. iob 29. 17. mat. 5. 22. ep. 4. 26. col. 3. 8. pro. 23. 17. & 24. 1. psa. 37. 1. leuit. 19. 17. 1. ioh. 3. 15. pro. 20. 22. rō . 12. 19. iam. 2. 13. pro. 21. 13. luk. 6. 36. col. 3 ▪ 12. leuit. 19. 14. ier. 20. 8. 10. gen. 21. 9. pro. 12. 18. 1. cor. 6. 10. 1. sam. 25 17. mat. 5. 22. gen. 31. 5. a mat. 5. 30. leuit. 24. 19. 20. deut. 5. 17. leuit. 24. 17. 1. sam. 31. 4. 2. sam. 17. 23. mat. 27. 5. 1. ki. 21. 9. 10. 2. sā . 11. 15. b iam. 3 13. eph. 4. 32. col. 3. 〈◊〉 . iob. 29. 15. rom. 12 15. m●… . 5. 9. 1. cor. 13. 7. gen. 13. 8. 9. mat. 25. 36. iā . 1. 27. col. 3. 12 1. tim. 5. 23. ioh. 8. 59. & 2. 24 , 25. matt. 5. 44. rō ▪ 12 , 20. seuenth commandement . esa. 57. 3. psa. 51. 4. 5. esa. 1. 4 hos. 2. 4. mat. 12. 39. 2. cor. 7. 1. 1. thes. 4. 3. 4. 1. cor ▪ 6. 15. 19. deu. 22 25. 2. sā . 13. 14. mat. 5. 28. iam. 1. 14 , 15. ier. 4. 14. esa. 64. 6. gen. 6. 3. 5. ier. 3. 25. eph. 4. 29. & 5 , 3. heb. 13. 4. leu. 19. 29. deut. 23 17. 1. cor. 6. 9. leuit. 20. 11. 12 eze. 22. 10. 11. leuit. 18. 6. 7. &c. ex. 22. 16. 17. gen. 24. 50 51. ruth ▪ 3. 2. 3. gen. 21. 21. ezr. 10. 3. gen. 6. 2. mala. 2. 15 leuit. 18. 20. pro. 5. 3 , 4 , 18. & 6. 32 , 33. pr. 2. 17. le. 18. 19. 24 , 25 ▪ & 20 ▪ 18. ezek ▪ 22. 10. a deut. 22. 12. esa. 3. 18. 19. &c. & 4. 4. zep. 1. 8. pro. 7. 10. deu. 22. 5. eze. 16. 49. eph. 5. 18. ier. 5. 8. pro. 23. 29. 30 , 33. ezek. 23. 14. 1. pe. 1. 14. genesis 34. 1 1. cor. 15. 33. deut. 22. 21. 2. sam. 11. 2. prouerbs 13. 4. ezek. 16 49. pro. 6. 13. 2. pe. 2. 14. gen. 39. 12. pro. 7. 10. 11 12 , 13 , &c. mat. 14 6. iob. 21. 11. rom. 14. 13. 1. thes. 4. 4. 7. 1. cor. 1. 2. 1. pet. 1. 15. ephesi . 4. 29. 1. cor. 9. 27. 1. tim. 2. 9. t it 2. 3. rom. 13. 13. gal. 5. 16. 1. cor. ▪ . 36. apo. 2. 14. 20. gal 5. 13. 1. ioh. 2. 10. 1. cor. 7. 2. 9. heb. 13. 4. pro. 5. 19. & 31. 11. rom. 7. 2. eight commandement . esa. 5. 8. ier. 22 14. 15. col. 3. 5 mic. 2. 2. act 20 33. 2. pet. 2. 14. ios. 7. 21. 1. kin. 21 4. eph. 5. 5. 1. tim. 5. 3. luk 15. 13. & 14 , 29 , 30 , pro. 21 , 17 , & 23 , 13 , & 6 , 1 , 2 , & 17 , 18 , & 11 , 15 , & 21 , 26 , 27 , mat. 25. 18. 27. 〈◊〉 . 4 8. & 6. 1 , 2. & 2 , 26. 1. thes 4. 6 〈◊〉 . 5. 4 exo. 22. 21 22 deut. 10. 18 &c. & 24. 14. pr. 22. 22. am. 5. 11. & 8. 5. pr. 20. 14. & 22. 18 deut. 25. 13. ioh. 12. 6. 1. 〈◊〉 〈◊〉 16. pr. 1. 11 , 12. 13 , 14 leuit. 19. 11. 〈◊〉 . har . ▪ . 3. 4. leuit. 6. 2. 3. ps. 37. 21. 〈◊〉 . 23. 4 leuit. 19. 13. deut. 24. 14. 15. heb. 13. 5. 1. tim. 16. 6. phil. 4. 11. pr. 27. 27. gen. 3. 19. 2. thes. 3. 10. pr. 21. 20. ephe. 4. 28. ec. 5 17. 1. tim. 6. 17. 2. cor. 9. 6. ps. 37. 26. 2. thes. 3. 8. le. 6. 2 , 3 , 4. &c. luk. 19. 8. nū . 5. 7 , 8. ninth commandement . ps. 62 9. esa. 57 4. rom. 3. 4 , 13. esa. 5. 20. phil. 4. 8. mat. 1. 19. mat. 71. rom. 14. 4. acts 28. 4 1. sam. 1. 14. mat. 9. 3. 1. sā . 18. 9. 15 , 29 , ●…ames 3. 17. 1. cor. 13. 5. 2. sam. 16. 4. ps. 22. 7. matt. 27. 39. lob . 16. 9. 1. king. 19. 21. esa. 53. 3. psa. 82. 4. pr 4. 24. deut. 33. 9. 1. sam. 22 , 8 , 9. &c. ps. 52. 3 , 4. 1. sam. 23. 19. dan. 6. 4 , 5 , 11 , 12 , pro. 29. 11. pro. 20. 19. 1. cor. 13. 7. ps. 31. 22. ps. 12 2. 3. col. 3. 9. apo. 22. 15 eph. 4. 25. 〈◊〉 . 5. 1. 1. sam. 15. 20. psal. 15. 3. ps. 12. 2. lob . 6. 28. pro. 19. 20. rom. 1. 30. pr. 27. 2. 1. sam 15 13. 1. sam. 15. 21. 24. gen. 3. 12. 13. 2. king. 5. 25. ter. 2. 35 col. 2. 18. ps. 15. 3. pr. 17. 14. act. 6. 13. & 7. 1. pr. 14. 15. & 25. 23. act. 12. 22. 23. &c. & ▪ . 2 , 3. pr. 31. 31. 〈◊〉 . 27. 5. 1. cor. 4. 5. 〈◊〉 . 3. 17. esa. 53. 9. ps. 15. 2. col. 4. 17. leuit. 19. 17 3. loh. 12. 2. 2. cor. 12. 11. 1. cor. 15. 10. tenth commandement . gen. 6. 5. & 8. 21. mat. 12. 34. & 15 , 19. iob. 14. 4. rom. 7. 7. iam. 1. 14. 〈◊〉 . 4 14. 1. tim. 6. 8. psal. 16. 6. 1. cor. 16. 14. 3. iohn 2. gal. 5. 16. 17. gal. 3. 10. deut. 37. 26. mat. 25. 41. mar. 9. 45. 46. luk. 16. 26. luk. 13. 28. 1. sam. 4. 18 , 21. 22. & 2 sam. 14. 32. apoc. 9. 5. & 14 , 10 , 11. & 16. 8 , 10. & 19. 20. mar. 9. 48. math. 3. 12. apoc. 10. 10 psal. 136. 1 , 2 , 3 , 4. &c. marke 9. 44 , 47 mat. 22. 13 & 25. 30. apoc. 19. 20. & 20 , 10 , 14. math. 25. 41 1. pet. 5. 8. 2. pet. 2. 7. 8. 2. cor. 6. 9. 10. eph. 5. 5 iam. 5. 12. exo. 〈◊〉 7. num. 16. 33 psal. 106. 17 1. cor. 6. 9. 10. apoc. 21. & 22. 15. deut. 6. 2. deut. 28. 58. mat. 5. 37 iam. 5. 12 gen. 9. 24 , 25 deut. 21. 18 , 19 , 20 , 21. syrach 3. 9 , 10. eph. 6. 2 , 3 col. 3. 22 , 23 tit 2. 9. 1. pet. 2. 13 , 14 , 16 , 17. 1. sam. 25. 32 , 33. iob. 39. 37 , 38. eph. 4. 31. 1. pet. 3. 4. gen. 23. 6 , 7 gen. 13. 8. 9. 1. cor. 6. 7. gen. 4. 23 , 24. iob. 31. 1. & 2. cor. 7. 1. ephesi . 4. 29. colos. 4. 6. 〈◊〉 . 〈◊〉 . 13. psal. 119. 37. & 24. 4. esa. 1. 16 rom. 13. 13. 1. cor. 15. 33 pro. 23. 30. 33. zechar. 5. 3. 4. luk. 19. 8. habac. 2. 9. psal. 15. 2. ioh. 8. 44. apoc. 21. 8. & 22. 15. matt. 12. 36. rom. 3. 7. mat. 22. 20. 21. amo. 5. 14 , 15 , ps. 15. 5. elav 〈◊〉 6 〈◊〉 . 〈◊〉 . 10. iam. 3 , 1 gal. 3. 10. 24. psa. 4. 1. phil. 39. rom. 〈◊〉 . 3. 4. 1. cor 1 30 〈◊〉 23. 6. mat. 3. 15. ioh. 19. 30. col. 2. 14. rom. 8 33. 34. iames 1. 25. rom. 7. 24. 25. psalme 50. 15. ●…remie 33. 3. 1. tim. 2. 1. 1. thes. 5. 17. 18 psa. 25. 1. & 4. 1 pro. 30. 8. 〈◊〉 . 24 27. ps. 25. 2. 3. gen. 32. 11. psa 65. 2. & 44 , 20. 21 , ier. 31. 18. rom. 10. 14. iam. 5. 15. mat. 7. 7. iam. 1. 17. 〈◊〉 43. 11. 〈◊〉 . 〈◊〉 . 4. luke . 10. 21. 1. 〈◊〉 . 29 〈◊〉 , 11 , 12 , 13 , &c. luke 17. 13. 15 16. 〈◊〉 . 66. 19. 20 psal. 66. 19 , 20. matt. 21. 30. luke 18. 11. gen. 27. 22. psal. 50. 23. psa 116. 12 ps. 146. 2. 〈◊〉 〈◊〉 . 29 14. ps. 81. 1 , 10 , & 103 , 1. mat. 6. 9. 10 , &c. luk. 11. 2 , 3 , 4 , &c. mat 3 17. col. 1. 13. gal. 4. 4. ioh. 1. 12. gal. 4 , 5 , 6. ps. 115. 3 & 11. 4. 〈◊〉 . 57. 15. ps. 103. 13. ec. 4. 17 〈◊〉 . 3. 5. 〈◊〉 . 28. 〈◊〉 17 ec. 5. 1. 〈◊〉 . 23. 24. 1. 〈◊〉 . 8. 27 first petition . 〈◊〉 28. 8. 〈◊〉 . 3. 14 ps 68. 4. 6 psal. 104. & 19 , 14 , & 138 , 2 , & 19 , 7 , 8 , 9 , 1. cor. 11. 28 , 29. pr. 23 , 1 , 2 , col. 3 17 psal. 96. 8. mat. 5. 16. 1. pet. 2. 9. tit. 2. 10. rom. 2. 24. exod. 20. 7. i. lcuit . 24. 11. iob. 21. 14. psa. 50 , 16 , 17 , 〈◊〉 . 2 13. mat. 18. 20. ezech. 8. 16. 1. cor. 11. 22. 1. sā . 8 , 7. luk. 10. 16. 1. cor. 6 , 15 , 17 , 18 , eze. 36 , 20 , 21 , 22 , esay 52. 5. 6 eze. 13. 19. es. 28 , 7 , 8 , 9 , hos. 4. 11. 18 ps. 10. 5 esay 57 1. ps. 〈◊〉 . 6. & 149 , 6 , esay 5. 12. ela. 28. 14 , 15 , & 5 , 19 , 2. pet. 3. 3 , 4. psa. 14. 6. & 145. 5 , 6. & 78 , 11 , 42 , & 28 , 5 , & 105 , 5 6 , 〈◊〉 〈◊〉 . ps. 〈◊〉 . 2. 1 cor 15. 25. rom 14. 17. ioh. 14 , 16 , 17 , 26. marc. 8. 14. mat. 13. 19. iob. 22. 22. rō . 6. 〈◊〉 . esa. 14. 4. 10. 2 thes. 3. 2. phil. 1. 23. apoc. 22. 20. 2. tim. 4. 8. phil. 3. 18. 〈◊〉 . 44. 16 act. 13. 45. luk. 19. 14. 1. sam. 2. 17. 2. sam. 12. 14. eze. 36 22. ps. 51. 18. psa. 122. 6 , 7 , 8 , & 137 , 6 7 , & 83 , 4 , psal. 20. 〈◊〉 . 2 , 3 , 4 , 〈◊〉 . tim. 2. 2. psa. 2. 2. 3. 2. sam. 20 , 1 , & 1. sam. 10. 27. am. 6. 3. third petition . rom 12. 2. deut. 〈◊〉 . 20. mat 21. 30 〈◊〉 . 1 22. 〈◊〉 〈◊〉 . 28. ioh 13 17 col 3. 23. ps 〈◊〉 . 3. 〈◊〉 14. gen. 22. 16. 〈◊〉 . 4. 34. ps. ●…19 60 〈◊〉 . 5 28 , 29 , ps. 119. 6. psal. 119. 112. esay 58. 3 , 13 2. tim. 2. 26. esay 29. 13 mal. 〈◊〉 . 8 , 13. heb. 11. 4. luke 22. 3 , 4. agg. 1. 2 n●…h . 3. 9. 20 , 21. ●…oh . 6. 66. 4. petition . gen 3. 19 1. tim. 5. 8 ephes. 4. 28 〈◊〉 . ●…hes . 2. 9. & 2. thes. 3. 8 , 12 pro. 30. 8. psal. 23. 5. & 104. 15 1. 〈◊〉 . 8. 33 , 37 luke 22. 42 acts. 21. 14. num. 11. 4. 6. luke 12. 13 math. 20. 11 , 12. 20. luke 12. 19. & 14. 18 , 19 20. dan 4. 26 , 17 5. petition . psal. 32. 1 , 2 esay 38. 17 m●… . 7. 19. psal. 103. 3. 1. ioh. 2. 12. colos. 2. 13 , 14. 1. ioh. 2. 9. 1. ioh. 2. 1 , 2. & 4. 10. heb. 2. 10 , 11 , 14 , 17 , 18. 2. cor. 5. 21. apoc. 1. 5. iob. 33. 24. ph●… . 3. 9 mat. 6. 14 , 15 luke 23. 34 acts 7. 60 1. cor 4. 13 2. 〈◊〉 . 6. 22 , 23 psal. 130. 3. & 143. 2. mat. 6. 15. 〈◊〉 . 2. 13 mat. 18. 32 , 33 , 34 , 35. luke 6. 35. mat. 5. 23 , 24 , 44. 6. petition . 1. tim. 6. 9. ioh. 13. 2. psal. 19. 13. & 119. 133. rō . 6. 12. 2. tim. 4. 17 , 18 2. pet. 2. 9. 1. 〈◊〉 . 10. 13 rom 7. 24 , 25. & 8. 1. rom. 1. 24. 26. 2. cor. 12. 7 , 8. act. 5. 3 rom. 16. 20 ioh. 17. 15 1. ioh. 3. 8. ioh. 18. 25 , 26 , 27. act. 19. 14 , 16. 1. ioh. 5. 8 p●…l . 91. 11 eph 4. 19. gen. 34. ●…2 . ier. 5. 8 gen. 6. 1. mat. 7. 25. & 16. 8. psal. 89. 19. 1. chr. 29. 12. 1. chr. 29. 11 luke 1. 37 psa. 115. 3. pro. 8. 14 1. tim. 1. 7 apo. 4. 9 , 11. & 7. 12. leuit. 10. 3 rom. 1. 21 luke 18. ●… , 11 , 12 , 14. 〈◊〉 . 16. 29. eph. 3. 20 , 21. iohn 3. 33 dan. 9. 19. luk. 11. 8. 9. psal. 84 11. apo. 22. 20. 2. cor. 1. 20. marke 11. 24 1. iohn 5. 14. eph. 4. 15 , 16 1. 〈◊〉 . 10. 16 , math. 26. 27. mat. 26. 26 , 28 matth. 26. 26 matth. 26. 27 isay 53. 5. 1. cor. 11. 24 iohn 6. 51 1. cor. 11. 24 iohn 1. 12 ephes. 3. 17. bellarm. tom. 2. 〈◊〉 . 〈◊〉 . gen . de sacr . euch. 〈◊〉 lib. 〈◊〉 . cap. 18. &c. math. 28. 6. & 26. 11. heb. 10. 13 acts 3. 21 1. thes. 4. 16. ●…ohn 6. 54 mat. 26. 28 1. cor. 11. 25 iohn 6. 55 psal. 104. 15 1. cor. 11 25 〈◊〉 . 〈◊〉 . 2. tert . con . gen . lib. 4. cap. 22. de 〈◊〉 . &c. 1. cor. 10. 16 ioh. 6. 56. 1. cor. 10. 3. 4 galat. 6. 14 phil. 3. 8 , 9 acts 8. 36 iohn , 7. 37 , 38 1. cor. 11. 28 〈◊〉 c 15 21 mat. 8. 8 rom. 12. 1 1 〈◊〉 . 11. 〈◊〉 2. 〈◊〉 . 〈◊〉 . 5 〈◊〉 22. 12 〈◊〉 . 〈◊〉 . 2 〈◊〉 . 1. 21 heb. 13. 〈◊〉 1. cor. 11. 29 2. cor. 13 5 math. 8. 13 mat. 5. 44 rom. 12. 18 psal. 32. 5 , 6. & 51. 3 , 4 , 5 math. 3. 8 psal. 116. 12 luke 1. 74 , 75 1. pet. 2. 9 luke 3. 13 , 14 〈◊〉 . 4. 1 , 2 , 3 1. cor. 7. 20 〈◊〉 2. 10. 1. cor. 10. 17 & 12. 13 , 14 eph. 2. 21 , 22 〈◊〉 . 4. 12 , 16. 1. cor. 11. 24. & 10. 16. 17. 1. cor. 11. 26 〈◊〉 . 3. 1. & 1. ioh. 1. 1. 1. cor. 10. 3 , 4 1. cor. 10. 17 1. cor. 10. 4. & 12 , 13. 〈◊〉 . 4. 15. 1. 〈◊〉 〈◊〉 . 〈◊〉 . 〈◊〉 〈◊〉 . 4. 1 psal. 59. 16. & 88. 13. gen. 24. 12. 〈◊〉 . 5. 20 colos. 1. 10. pro. 23. 26 col. 1. 10. col. 4. 6. 〈◊〉 . 4. 29. ephes. 4. 25 iam. 5. 12 〈◊〉 . 4. 〈◊〉 . & 〈◊〉 . col. 38 pro. 26. 21 rom. 12. 4 acts 24. 〈◊〉 tit. 2. 12 tit. 2. 12 rom. 12. 13. 1. tim. 2. 〈◊〉 luke 〈◊〉 . 34 rom. 13. 13 1. thes. 5. 16. 1. tim. 4. 16. ioh. 31. 1 1. cor. 6. 15. rom. 13 , 7 , 9 mat. 19. 18 , 19 titus 2. 12. 1. pot. 3. 7 eph. 5. 28 , 29 gen. 2. 18 1. pet. 3. 2 ephes. 5. 22 , 24 pro. 22. 6 ephes. 6. 4 prou. 23. 13 gen. 4. 2 1. col. 7. 〈◊〉 . 37 2. col. 12. 14 1 col. 7. 39. 1. tim. 5. 8 gen. 21. 7. 1. tim. 5. 10. ●…euit . 19. 3. ●…phes . 6 1. 1. tim. 5 4 gen. 47. 12. psalme 133. 1 gen. 45. 24. genes . 18. 19. coloss. 4. 1. 1. tim. 5. 8. prou. 31. 15. ephes. 6. 6. tit. 2. 9 , 14 , 1. pet. 2. 18. 1. tim. 4 , 4 , 5. colos. 3. 17. cor. 〈◊〉 . 31. mat. 26. 〈◊〉 . 〈◊〉 10. 〈◊〉 . 〈◊〉 21. 〈◊〉 〈◊〉 . 32. 6. ●…phes . 5 7. 11. 〈◊〉 4. 8 thess. 5. 22. phesi . 5. 16. ●…om . 14. 16. co●… . 6. 12. 〈◊〉 , 3 , 2 thes. 5. 16 , ieremie 8. 6. psal. 4. 4. 8. 1. pet. 4 19. ps. 4 , 8 , & 55 , 16 , 17 , & 121 , 4 , 5 , 7 , 2. thes. 3. 3. mat. 13. 25. 26. psalm . 19. 5. marke 1. 35. exod. 20. 8. sa . 58. 13. 〈◊〉 48. 〈◊〉 . ●…eut . 5. 12. 〈◊〉 16. 23. psa. 〈◊〉 . 1 , 2 , & 92 , 〈◊〉 〈◊〉 . 1. 5. 〈◊〉 . 1 ephe. 6. 19. 〈◊〉 . 4 , 17. 〈◊〉 . 84. 〈◊〉 , acts 10 33 〈◊〉 , 15 , & 20. 7. & 16 , 14 deut. 11. 18. luke . 24. 14. deut. 6. 7. ps. 92. 5. rom. 19 , 20. ps. 9 , 1. acts 17. 11. ios. 1. 8. cant. 8. 13 ps. 14. 4. apo. 1 3. 10. deu. 17. 19. ps. 92. in the title , col. 3. 16 ephesi . 5. 19. 1. cor. 16. 2. eccles. 7. 15 ps. 92. 2. ex. 32 6. 1. cor. 11. 21 isa. 58. 13. exo. 20. 10. isay 29. 13. an explication of the creed, the ten commandments, and the lord's prayer with the addition of some forms of prayer / by john rawlet ... rawlet, john, 1642-1686. 1672 approx. 121 kb of xml-encoded text transcribed from 61 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-08 (eebo-tcp phase 1). a58134 wing r356 estc r4882 11792298 ocm 11792298 49267 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available 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(eebo-tcp ; phase 1, no. a58134) transcribed from: (early english books online ; image set 49267) images scanned from microfilm: (early english books, 1641-1700 ; 821:3) an explication of the creed, the ten commandments, and the lord's prayer with the addition of some forms of prayer / by john rawlet ... rawlet, john, 1642-1686. [14], 104 p. printed for john sims ..., london : 1672. reproduction of original in bodleian library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng ten commandments -early works to 1800. lord's prayer -early works to 1800. apostles' creed -early works to 1800. prayers -early works to 1800. 2004-03 tcp assigned for keying and markup 2004-03 apex covantage keyed and coded from proquest page images 2004-05 john latta sampled and proofread 2004-05 john latta text and markup reviewed and edited 2004-07 pfs batch review (qc) and xml conversion an explication of the creed the ten commandments , and the lords prayer with the addition of some forms of prayer . by iohn rawlet , minister of t●● gospel at wiggin in lancashire london , printed for iohn sims , at the ki●●● head at sweeting's alley end in cornhill , next house to the royal exchange , 1672. to the reader . it might justly appear ridiculous to make a large preface to this little paper . the design of it is easily known at the first sight , to render the chief heads of our religion plain and easie to the young and ignorant . and this i hope , is an attempt of that nature as needs no great apologie , except on this account , that it comes after there hath been so much done to the same purpose already , and that so sufficiently , as might seem to render all future undertakings of this nature wholly needless . but to this let it suffice to answer , that what i have here drawn up was intended for my own private use , for which i could not find any of those expositions i light on , ( though otherwise in their kinds very excellent , and to some of which i have been much beholden ) in all circumstances so suited as i desired . and they moreover for whose sake this was chiefly designed , had not those other helps of this nature at hand , nor could i so easily procure the same for them as i can this . what is here done is in subserviency to that catechisme which our church recommends to the younger sort : that by a plain and fuller explication of the principles contained in it , the use thereof might be rendred more profitable to the learners . and for this i had the judgment and authority of the right reverend my diocesan encouraging me hereto , that none may accuse me of boldness in this undertaking . some perhaps may wonder that i observe no more proportion in explicating the articles of the creed , whilst i am so large on some , and on others very brief . but for this i thought i had sufficient reason , when i considered , that about some of them ( as particularly that of believing in jesus christ ) there have been many hot disputes , and some dangerous mistakes , of which there are still some popular books and sermons too full , notwithstanding all the endeavours of many excellent divines for their removal . that which i have herein sincerely aimed at , is onely to represent the gospel in its native plainness and simplicity , that the text might not be spoiled by a dark comment , as too oft it is , whilst easie and obvious truths are obscur'd with hard words , and with such subtil notions and distinctions , that if the salvation of common people lay upon the understanding of them , their case were hard . in the explication of some other articles , ( as especially that of the catholick church ) i have consulted the particular necessity and danger of that people , amongst whom at present the providence of god hath cast my lot . and to this i was the rather inclined , as finding not long since in some of their hands an exposition of the creed by a popish author , wherein he endeavours , though with miserable success , to shelter some of the prime novelties and falshoods of popery under the articles of the common christian faith. and under that head of the catholick church would fain perswade us , that the roman church and the catholick are of equal signification and extent . in order whereto , with their usual cunning , he jumbles i can't tell how many things together , and asks his scholar how he can prove that st. peter was head of the church , and the bishops of rome his successors in this power and dignity . and the proof is only from those two texts , which they so commonly press to this purpose . joh. the last , 15 , 16 , 17. mat. 16. 18. the insufficiencie of which allegations for that end they produce them , hath an hundred times over been shewn them ; whilst from christs command , in the former place , to st. peter to feed his flock , that is , to be diligent in preaching to them the gospel , they would infer his power over the whole church , because forsooth thereis mention made both of lambs and sheep . and the title given him in the latter place ( supposing it to be spoke rather of his person than consession ) is no more than what we find bestowed on the other apostles , eph. 2. 20. rev. 21. 14. but all this while , here 's not a syllable of his establishment in the bishoprick of rome , nor of any power over the universal church to be derived from him to his successours in that sex ; nor yet will they ever be able to shew , why this power ( if any such there had been ) should not rather be confer'd upon the sex of antioch , whereof they grant him to have been bishop , before he was at rome . on such meer uncertainties do depend the great articles of the romish faith . but these things 't is needless here to repeat ; only i shall desire any man that is impartial to let his own conscience judge , whether the definition i have afterward given of atrue catholick christian , that he is one who sincerely believes the doctrines , and obeys the precepts of jesus christ , be not far more agreeable to scripture and reason , than that which popish authors give , whilst they would have it essential to a christian to be subctej to the bishop of rome . and ineed not suggest to the judicious , how considerably the popish cause is weakned by this single conclusion , that a man may be a true catholick christian , ( as i have before defined him ) and so be saved , without being subject to the pope . for if this once be granted ( as needs it must , if scripture and reason may be of any force in the dispute ) then it plainly appears , that all their loud talk about the infallibility of the church , the authority of the church , no salvation is to be had out of the church , &c. is nothing else but empty noise : and a company of quakers or any other sectaries , if they were got but good store of them together , might talk just at the same rate , and with much-what the same reason ; whilst they arrogate all those things to their own party , which are spoke of the universal church of christ , if not more than we find ascribed even to this . yea , and grant that the church of rome were a sound part of this universal church , yet still'tis but a part , and therefore could not , with any pretence of reason , lay claim to those promises and priviledges which pertain to the whole church , any more than any other part equally sound might do . but this is not a place to discourse these matters at large . one thing more i cannot but mention , which i observed in the forenamed popish treatise , viz. the authors endeavour to prove the lawfuless of praying to saints , and that from gen. 48. 16. where iacob blessing iosephs children , saith , let my name be named on them , and the name of my fathers abraham and isaac . here for named he renders it invocated ( which makes nothing for his advantage , since even thus it is not invocated by but on them ) and thence would fain perswade his readers , that jacob here exhorts his sons to pray to him when dead , and to their forefathers . though i can hardly think this author himself was so perswaded , but offerred as much violence to his conscience as to the text , when he alledged it as a proof of that , to which it hath not the least reference : being spoke onely of his taking ephraim and manasseh into the number of his sons , according to ver . 5. of that chap. and so they were afterwards reckoned with the rest , as heads of their respective tribes . ( is it any wonder , by the way , if this sort of men have such a low esteem of scripture , when they can have no more service from it at their greatest needs ? ) upon this occasion it was , that before the exposition of the lords prayer , i have in an answer or two shewn , to whom it is we ought to direct our prayers , viz. to god onely through jesus christ , of which i have there , i hope , given sufficient evidence . so plain and justifiable is the doctrine and practice of our church , in this and all other matters of moment in controversie betwixt us and the church of rome , they themselves not daring to disapprove of what we doe , whilst we justly reject and sufficiently disprove their additions to christianity , wherewith they have loaded and corrupted it . throughout the explication of the creed ( there being seldome any need under the other heads ) i have been careful to annex scripture-proofs to all those points , which might in the least seem to need them , and were capable of that way of proof . in the end i have added two forms of prayer , useful for families that have no better helps : two also for the younger sort ; together with two graces to be used before and after meat . in the drawing up of which i have been so careful , that i hope there lies no considerable objection against the matter of them : and then , as for those who think a form it self unlawful , i shall not stand to concern my self with their objections or censure . may but these weak endeavours conduce any thing to the promoting of the knowledge and practice of that doctrine which is according to godliness , that is , of our christian religion , all whose doctrines and precepts , are every way sitted to make men godly here , and blessed hereafter , i shall then have my end , and let god have the praise . an explication of the creed . q. since by your baptism you have taken upon you the profession of christianity , what is required of you to make good this profession ? a. i must believe all that god by jesus christ hath revealed , and do all that he hath commanded . q. what brief summary have you of the christian faith ? a. the creed commonly called the apostles . q. rehearse the articles of your creed . a. i believe in god the father almighty , maker of heaven and earth ▪ and in jesus christ his onely son our lord , who was conceived by the holy ghost , born of the virgin mary , suffered under pontius pilate , was crucified , dead and buried , he descended into hell , the third day he rose again from the dead , he ascended into heaven , sitteth on the right hand of god the father almighty : from thence he shall come to judg the quick and the dead . i believe in the holy-ghost , the holy catholick church , the communion of saints , the forgiveness of sins , the resurrection of the body , and the life everlasting . amen . q. what mean you by saying you believe in god , & c ? a. i believe there is one first and most glorious being , without beginning or end ; the maker of all things , who is infinite in wisdom , power , goodness , and all perfections . q. what reason have you to believe there is such a being , since you cannot see him ? a. because i see those things which can come from no other cause . q. what be those ? a. this great world , and all the creatures in it , which arè made and governed in so wonderful a manner . q. how was the world made ? a. out of nothing , by the word of god , in the space of six days . q. are there more gods than one ? a. no , there is but one . q. why do you call god father ? a. principally as he is the father of our lord jesus christ , in a peculiar and unspeakable manner . q. have you any other reason ? a. yes , as also he is the father of spirits , both angels and men , and especially of those who love and serve him as dear children . q. what mean you by saying god is almighty ? a. i thereby mean that god hath power to do all things that contradict not his wisdome and goodness ; and hath right and authority to dispose of all things as he pleaseth . q. how is iesus christ the son of god ? a. as he was begotten by the father before all worlds , in a manner peculiar to himself alone , and by us not to be declared or understood . q. what do you apprehend of christ by this eternal generation . a. that he is true god , one with the father , being the second person of the blessed trinity . q. but is he not man as well as god ? a. yes , he is both god and man in one person , the humane nature being united to his divine person . q. how did the son of god become man ? a. he was conceived by the holy ghost , in the womb of the virgin mary , and in this respect also he is styled the son of god. q. wherefore was this wonderful conception ? a. one reason was , that he might be pure from all sin , wherewith the nature of others is polluted . q. why should so glorious a person stoop solow as to become man ? a. that he might be fit to obtain redemption and salvation for mankind . q. what is signified by his names jesus and christ ? a. iesus signifies saviour , and christ anointed , to let us understand that he is anointed or set apart to be our saviour and redeemer . q. how came man to stand in need of a redeemer ? a. by reason of that sinful and miserable estate into which he fell . q. how came sin and misery first into the world ? a. by the disobedience of our first parents adam and eve. q. in what estate were they created ? a. in an holy and happy estate . q. what was the particular sin by which they fell ? a. their eating of the fruit of a certain tree in the garden of eden , of which god had commanded them not to eat , called the tree of knowledge of good and evil . q. what mischief did this their sin and fall bring upon us ? a. by one mans disobedience many were made sinners , and the fountain being unclean , so are the streams . q. and what is our danger by reason of this our sinful condition ? a. we are liable to the wrath of god and to whatever miseries it shall please him to inflict , either here or for ever hereafter . q. what then did christ intend in becoming the redeemer of mankind . a. to deliver men from under the guilt and power of sin , and to save them from misery , and restore them to the love and favour of god. q. how did he bring to pass this great work ? a. becoming man , he lived a most holy and afflicted life , by his doctrine and example shewing to men their duty ; and died a shameful , painful death upon the cross , that he might purchase for us pardon of sin , with grace to heal our natures and sit us for glory ▪ q. by whom was christ put to death ? a. through the malice and procurement of the iews , he was condemned to be crucified by pontius pilate a roman governour , the iews being then in subjection to the romans . q. but why did god spare man who had sinned , and lay such sufferings on his innocent and beloved son ? a. because by this means he discovered his infinite mercy to mankind , and yet in a way that gave great honour to his justice , an atonement being made for sin , and a ransome paid that the sinner might be redeemed . q. how is it for the honour of god not to pardon sin without an atonement ? a. when god had made a law and threatned misery to the transgressours , if he had given no testimony of his displeasure upon the transgression of it , the world would have been apt to call his wisdome and holiness in question , to slight his authority , and be more bold to sin against him . q. how then do the sufferings of christ vindicate the holiness and justice of god ? a. in that they do fully discover the horrid evil of sin , and the holiness and justice of god in his hatred of it , who would grant no pardon without the death of so glorious a person . q. what is the proper effect of this consideration ? a. to make men sensible of their danger , and humbled for their sins , and thereupon to hate and forsake them . q. how doth the death of christ engage us to repentance and obedience ? a. the infinite love of god and the redeemer herein revealed is apt to make men love so good a god , and to be careful to please him . q. what farther motive doth it afford hereto ? a. the consideration of what christ himself suffered , for our sakes only , may assure us that dreadful vengeance will fall upon all those who reject this saviour , and must in their own persons suffer for their sins ; which consideration may well work upon all that love themselves to forsake their sins . q. for whom did christ die ? a. christ died for all men , that they might be saved upon condition of their believing in him : and so he is lord of all , as having bought them with his blood , and hath full power of ruling , judging and disposing of them . q. but who shall be actually saved by christ ? a. only they , who upon hearing the gospel , perform the condition therein required , of believing in him . q. what plainly is meant by this believing in christ , which is of so great necessity to our salvation ? a. hereby is meant that we must so effectually believe that jesus christ is the son of god , and saviour of the world , as to become heartily willing to be saved by him , in the way appointed in his gospel . q. what way hath he appointed in the gospel for our obtaining of salvation ? a. that we should unfeignedly repent us of all our sins , obey his commands , imitate his example , and for his sake alone hope for mercy and salvation from the free grace of god. q. is it not enough then for our salvation , to believe that our sins shall be pardoned , and to rely upon christ for this pardon ? a. no , for unless we forsake our sins , all our confidence and reliance upon christ is but sond presumption ▪ since he is the author of eternal salvation onely to those that obey him . q. what then are obedience and holiness as necessary as faith ? a. yes , they are absolutely necessary , since without holiness we shall never see god , nor can we be put into a state of justification , but by that faith , which , if life be continued , will certainly produce obedience . q. when may a man be said to be in a state of justification ? a. when he is so far brought into the favour of god , that , according to the rule and tenour of the gospel , if he should die in that estate , he should not be condemn'd for his sins . q. and is there any thing beside a reliance on christs merits necessary to put us at first into this state of justification ? a. yes , there is also required of us repentance for sin , with a sincere resolution to lead an holy life , which is as necessarily included in a right reliance on christ , as a resolution to follow the directions of a physician is included in our relying on him for our recovery . q. are we then to account obedience the meritorious cause of our justification ? a. no , by no means , nor faith neither ; for that is to be ascrib'd purely to the sufferings of christ ; only our dependance upon him and resolution to obey him ( both which do ever follow upon a true faith ) are required as the condition of this our justification . q. what more is required of us to continue us in this state , and that we may be justified and saved at the day of judgment ? a. even the actual performance of these resolutions , in living an holy life , and persevering therein to the end , is the necessary condition of our continuance in gods favour , and of our compleat justification and salvation at the last day . q. what mean you by that phrase that christ descended into hell ? a. i thereby understand his remaining under the power of death , his soul being all this while in an invisible state , as the souls of dead men are . q. how long did he thus remain under the power of death ? a. till the third day , on which he rose again from the dead . q. how long did he remain on earth after his resurrection ? a. fourty days only , to give assurance of his resurrection , and to instruct his disciples ; after which , he ascended into the highest heavens . q. what mean you by his sitting at the right hand of god ? a. his being exal ed as mediatour to divine dominion and glory , all things being delivered into his hands by the father . q. when will he fully manifest and declare his power ? a. when at the last day he shall come in power and glory to judge the world . q. who are the quick and the dead ? a. all that shall then be found alive , and all that had been dead before . q. for what are they to be judg'd ? a. for all actions done in the body , whether good or bad , open or secret . q. for what end must there be this future judgment ? a. that god , the righteous governour of the world , may be glorified in his condemning and punishing the wicked , in his justifying and rewarding the righteous . q. who is the holy ghost ? a. the third person of the sacred trinity , proceding from the father and the son , being one god with the father and the son. q. why is the divine spirit called holy ? a. not only as he is holy in himself , but also as it is his peculiar office to make men holy . q. what hath he done , or still continues to do toward the making men holy ? a. he hath revealed the will of god in the holy scriptures , and carries on the interest and design of christ in the world , by turning mens hearts from the world to god , from sin to holiness . q. for what reasons do you believe that the holy scripture was wrote by men inspired by the holy ghost ? a. because the doctrines of it are so worthy of god , and have the confirmation of such miracles . q. is the will of god perfectly revealed in scripture ? a. god hath so perfectly revealed his will and our duty therein , that nothing ought to be required of us , either to be believed or practised , as necessary to salvation , which is not plainly contained in this his holy word . q. are there not some traditions as needful as the scripture , and of equal value with it ? a. we need no traditions beside the scripture : but the tradition or delivery of christian religion , and the holy scriptures , from one generation to another , ever since the time of christ and his apostles , gives us great assurance of their truth , and helps us to judge what books belong to the canon of scripture , and what do not . q. how does the holy ghost carry on the work of christ upon the souls of men ? a. by enlightning their minds to discern the vanity of the world and the evil of sin , and thereby enclining them to come to christ , that through him , they may be reconciled to god , and made happy in his love . q. how does the spirit work these ●ffects upon the soul ? a. by opening our hearts to attend to the word , wherein our duty with the motives to it is revealed , and by keeping the truths thereof upon our minds till they become effectual to our conversion ; though the way of its working cannot be distinctly told . q. can a man be saved without the help of the spirit ? a. no , for if any man have not the spirit of christ , he is none of his . q. to what end is the spirit so necessary ? a. both to implant grace in our hearts , and to confirm and encrease the same ; to comfort and guide us , to strengthen us against temptations , and to help us in the performance of all duties . q. to whom do we owe the praise of any good thing wrought in us or performed by us ? a. to the spirit of god , who works in us both to will and to do . q. but where lies the fault , if men live all their days in sin , and are never converted and brought home to god ? a. wholly on themselves and not on god in the least . q. but how can that be ? since his spirit alone can sanctify them , can they help it if they are not sanctified ? a. yes , for by their sloth and wilfulness they grieve the good spirit of god and hinder his workings ; and by their not improving that grace they have already received , are themselves the cause why they receive no more . q. is there then any thing to be done by us , in order to our own conversion and salvation ? a. yes , for god commands us to work out our own salvation . q. what is it that we are to do ? a. we must hear and read the word of god , and consider of it ; examine our hearts and keep continual watch over our ways , and earnestly beg of god his holy spirit , to enable us to do what he requires of us . q. what do you mean when you say you believe the holy catholick church ? a. i do hereby profess to believe , that jesus christ hath a church upon earth , made up of all his true and living members , which may be called that body whereof he is the head. q. is there not some one person here in earth , appointed to be visible head over this universal church , who is to be held christs vicar on earth ? a. we read of no such thing in scripture , and therefore have no reason to believe it ; but under christ , princes and pastours are the heads and governours in their respective dominions and churches . q. why is this church called holy ? a. because the members thereof are separated from the rest of the world , dedicated to god , and engaged to holiness in heart and life . q. who are they that belong to this church ? a. as to outward appearance , all such who are baptized into the name of chri●t , and do credibly profess their belief of the gospel and their resolution to obey it . q. who are the true and living members of this church ? a. such whose belief and life is agreeable to their profession . q. why is it called the catholique or universal church ? a. to shew that it is not confin'd to any particular place or nation , as the church of the jews was , but is spread abroad over the face of the earth . q. is it proper then to give the name of catholick onely to those who are of this or that particular church or sect ? a. no , not at all , but very unreasonable . q. how is it then that some say , that the church of rome is the catholique church ? a. there is neither sense nor charity in it , since it is as much as to say , that one part ( and a bad one too ) is the whole ; and that no man can be a true christian , except he be of the church of rome . q. are not all christians in the world bound to be subject to the church of rome ? a. no , not though it should be reformed , any more than they are bound to be subject to the church of england or scotland , which are but parts of the universal church ; and many good christians there were in the world , before there was a church at rome , and many have been since , who perhaps never heard of any such place . q. is it not all one then to be papists and catholicks ? a. upon no account , since papists ( how many so ever they be ) are but a particular sect of christians , as anabaptists or quakers are , and a sect that hath done a world of mischief to the church of god , by their dangerous innovations , both in opinion and practice . q. who then is properly and truly a catholick christian ? a. he that heartily believes all that jesus christ hath revealed , and sincerely endeavours to do all that he hath commanded , is the true catholick , of what church or nation soever he be . q. what is one of the best signs of such a true catholick ? a. to have a great deal of charity for all his fellow christians , though they are not in all things of the same opinion with himself . q. and does that sign agree to that sect who absurdly call themselvos romane catholicks ? a. less than to any other sect whatever , for they are bound by the definitions of popes & councils ( which if they contradict , they cannot be papists ) to judge all men damn'd that are not of their sect , thereby condemning many millions of christians far better than themselves ; which horrid uncharitableness , is enough to keep wise men from amongst them . q. are the churches which be reformed from popish innovations parts of the catholick church of christ ? a. yes , and the best and soundest parts thereof , agreeing in all matters of substance , with the church of christ in all ages and nations of the world . q. how prove you that ? a. in that these reformed churches ( as particularly our church of england ) do profess to hold nothing as necessary to salvation , which is not contained in the holy scriptures ; which same scriptures are received and believ'd by all other christian churches , who do thereby approve of all that we hold as necessary . q. but why did these reformed churches at first depart from communion with the church of rome ? a. because the romish church imposed such new fangled doctrines and practises , as were plainly contrary to the word of god ; and therefore it was in those things to be departed from , by all those who would conform themselves to the ancient church , as it was settled by christ and his apostles . q. what mean you by communion of saints ? a. that communion which saints have with god , and christ their head , by partaking of his holy spirit ; and with one another in their mutual likeness and love , and in their assembling together for the worship of god. q. what mean you by saying you believe the forgiveness of sins ? a. i hereby profess to believe , that they who repent of their sins , trust in and obey the lord jesus , shall , for his sake , find god so gracious to them , as to free them from that condemnation and punishment to which their sins made them liable . q. what mean you by resurrection of the body ? a. i hereby profess to believe , that at the last day , god will raise up all that were dead , and change those that are then alive , and that they shall appear before the judgment-seat of christ. q. what mean you by life everlasting ? a. i do hereby profess my belief of a future state after this life , wherein the righteous shall enjoy everlasting happiness , and the wicked shall be sentenced into everlasting torments . q. but does it not seem very harsh to think , that god should punish any the worst of sinners with everlasting torments ? a. no , not when we consider what graciou terms were proposed to them , for their obtaining of glory , and escaping of this misery ; and how they themselves did wilfully refuse the offers of grace , when they knew this misery would follow upon that refusal . q. what then is safest for us all to do in this case ? a. so to believe and fear these terrible threatnings of christ , as to take the only sure way to escape them , by obeying his commands ; rather than to quarrel with them , or presume they will prove false . so much for the articles of your belief . have you also a brief summary of the whole duty of man in reference to is practice ? a. yes , the ten commandments . q. rehearse the first . a. i am the lord thy god , which brought the out of the land of aegypt , out of the house of bondage . thou shalt have no other gods before me . q. what learn you from the first commandment and the preface set before it ? a. i hence learn , that we are bound to acknowledge that god , who is our maker , owner , and the giver of all our mercies , to be the only true and living god , and to behave our selves toward him accordingly . q. how doth it beseem us creatures to behave our selves toward this our god ? a. we are bound to love him with our highest love , to put our whole confidence in him ; to reverence , admire and rejoyce in him ; to pray to him and praise him ; to obey all his commands without grudging , and to submit to all his providences without murmuring or repining . q. which is the second commandment ? a. thou shalt not make to thy self any graven image , or any likeness of any thing that is in heaven above , or that is in the earth beneath , or that is in the water under the earth : thou shalt not bow down thy self to them , nor serve them , for i the lord thy god am a jealous god , visiting the iniquity of the fathers upon the children , unto the third and fourth generation of them that hate me , and shewing mercy unto thousands of them that love me and keep my commandments . q. what are we taught in the second commandment ? a. the second commandment teacheth us to worship god according to his own appointment , and to take special heed that we make not any image or picture of him ; nor give religious worship to an image , upon any pretence whatsoever . q. what reason do you find given for the engaging our obedience to this command ? a. the reason here given is , that god is a jealous god , who therefore will not suffer himself to be dishonoured , by mens making and worshipping any thing as an image of him , but will severely punish such idolaters and their posterity ; whilst the true lovers and worshippers of him shall be plenteously rewarded , even to many generations . q. what other reason do you find given in the repetition of the law ? deut. 4. 12 , 15 , 16. &c. a. we there find this farther added , that when god spake to the children of israel , they only heard a voice , but saw no similitude , ( or bodily shape ) and therefore it is unreasonable to make any image or resemblance of him . q. how ought we then to conceive of god when we worship him ? a. we ought not to conceive of him under any bodily shape , but as a spiritual being , infinitely wise and powerful , holy , just and good ; who fills both heaven and earth with his presence , and in his essence is unsearchable . q. what is the third commandment ? a. thou shalt not take the name of the lord thy god in vain , for the lord will not hold him guiltless that taketh his name in vain . q. what are we taught in the third commandment ? a. the third commandment enjoyns us to have so great reverence for god , as not to take his name in vain . q. who are they that take gods name in vain ? a. chiefly they who dare swear falsly by the name of god , and they also who in their passion or ordinary discourse , break forth into swearing . q. what rule hath christ given for our ordinary communication , that we may avoid swearing ? a. that we should barely affirm or deny a thing , using yes or no , or the like expressions , without oaths or imprecations . q. is it enough to justifie these common oaths , that some men will not ( as is pretended ) believe others , except they swear . a. no , this is but a vain excuse , since sober and good men are easily believed on their bare word , and common swearers are seldome thought to make conscience even of what they swear . q. is it not enough to justifie these oaths , that what is sworn is truth ? a. no , for an oath must be taken only when we are lawfully called thereto , in some weighty case which cannot otherwise be well determined . q. who else may be said to take the name of god in vain ? a. they who are careless and irreverent in the worship of god , and they who upon every light occasion cry out , oh god , or oh lord , when they have no sense nor thought of that glorious majesty , whose sacred name they rashly mention . q. what reason is urged to keep us from this sin ? a. the consideration of that vengeance , which , sooner or later , god will certainly execute upon those who are guilty of this profaneness and contempt of his majesty . q. what is the fourth commandment ? a. remember the sabboth day to keep it holy ; six days shalt thou labour , and do all thy work , but the seventh day is the sabboth of the lord thy god ; in it thou shalt not do any work , thou , nor thy son , nor thy daughter , thy man-servant nor thy maid-servant , nor thy cattel , nor the stranger that is within thy gates : for in six days the lord made heaven and earth , the sea , and all that in them is , and rested the seventh day , wherefore the lord blessed the sabboth day , and hallowed it . q. what are you taught in the fourth commandment ? a. the fourth commandment teacheth us that it is our duty to set apart one day in seven , for the solemn worship and service of god. q. what reason is here mentioned for the enforcing this command ? a. gods allowance of six days in the week for our worldly employments , and his own example in resting on the seventh , when he had made the world in six days before . q. which day in the seven did the jews keep their sabboth ? a. they kept the seventh day , which we now call saturday . q. why do we christians keep the first day of the week ? a. in remembrance of our redemption wrought by the lord jesus , especially of his resurrection , which was upon the first day of the week . q. what warrant have we for so doing ? a. the example of the apostles and primitive christians recorded in scripture , where this day is styled the lords day ; the practice of the church of god in all ages since ; as also the custom of our own church , and the commands of our rulers both in church and state. q. how ought we to spend the lords day ? a. in the worship and service of god , both publick and private ; especially in meditating on and praising him for his works of creation and redemption . q. are there no works lawful on this day ? a. yes , works of necessity and mercy , whether to man or beast , but we ought to abstain from such employments and recreations , as either prevent the duties of this day , or else hinder our due profiting by them . q. what is to be done in private , that we may best profit by the publick service of this day ? a. we ought by prayer and serious consideration to prepare our selves before-hand for the publick worship of god ; and when we come home , to meditate on what we have heard ; and masters of families ought to pray with and instruct those that are under their charge . q. who are they then that do not remember this day to keep it holy , but profane it ? a. they , who , without any necessity , take journeys , or follow their employments on this day , or else spend the same in idleness and pleasure ; neglecting the service of god in publick , or in their family , accounting it a burden to spend a day in works of piety and devotion . thus much of the commandments of the first table , which enjoyn the duties we owe more immediately to god. now follow those of the second table , which respect our duty to man. what is the fifth commandment ? a. honour thy father and thy mother , that thy days may be long upon the land which the lord thy god giveth thee . q. what are we taught in the fifth commandment ? a. the fifth commandment teacheth us to honour our parents , obeying all their lawful commands , succouring and maintaining them , if they stand in need of our help . q. are there none beside our natural parents to whom we owe obedience ? a. yes , we are also bound to reverence and obey all those , who , by their place and power , may well be called our parents , to wit , the civil magistrate and our spiritual pastours and teachers . servants must be subject to their masters , shewing all diligence and faithfulness , and we must give due honour and respect to all those who are in any regard our superiours . q. what promise is made to those who keep this commandment ? a. a promise of long life and prosperity , so far as god shall see it for their good . q. what reason may be given why this promise was made peculiarly to the keeping of this command ? a. because obedience and subjection , both in families and kingdomes , ordinarily produce that peace and quietness , which tends very much to our happiness even in this world . q. what is the sixth commandment ? a. thou shalt not kill . q. what is forbidden in this commandment ? a. the murdering of our selves , or any other person . q. is it sufficient , if we abstain only from murder ? a. no , but we moreover ought to abstain from all rash anger , inward malice and revenge , from railing and provoking language , from quarrelling and fighting . q. but what if others shall injure us in word or deed , may we not return the like to them ? a. no , but we must bless them who curse us , do good to them that hate us , forgive and love our very enemies , that so we may overcome evil with good . q. is there then no way of seeking our own right when we are injured and abused ? a. yes , by just and lawful means we may seek our right , but without any malice or revenge in our hearts . q. is there any case wherein the taking away of a mans life may be allowed ? a. yes , in execution of publick justice upon malefactours ; in a lawful war , or when we are constrained to it in the just defence of our own lives . q. who may be said to break this command by taking away their own lives ? a. not only they who lay violent hands on themselves , but all those who by immoderate eating and drinking , or any such wicked and wilful course , destroy their health , and so shorten their days . q. what is the seventh commandment ? a. thou shalt not commit adultery . q. what is forbidden in the seventh commandment ? a. the seventh commandment forbiddeth adultery and fornication , with all the occasions and beginnings of these sins . q. from what particularly ought we to abstain in obedience to this commandment ? a. we ought carefully to abstain from all immodest looks , unchast thoughts and discourses , from wanton songs , books and pictures ; from lascivious dalliance , light carriage and attire , from idleness and intemperance , the usual occasions of farther wickedness . q. what is the eighth commandment ? a. thou shalt not steal , q. what is forbidden in the eighth commandment ? a. the eighth commandment forbiddeth , our doing any thing unjustly to the lessening of our neighbours estate , whether by stealing from him , or by cozenage and cheating in our bargains ; by wilful neglect to pay our debts ; or by oppression and extortion . q. is this all that is required of us , not to rob others of their wealth ? a. no , but we must moreover be ready to lend or give to those that need , according to our ability . q. what especially is to be done by us that we may avoid the breach of this commandment ? a. we ought diligently to follow our several honest callings and employments ; and to live in such a sober and thrifty manner , suitable to our estates and conditions , that we may be able to pay our debts , and relieve the poor ; and so shall not be put upon stealing , gaming , cheating , or any wicked course for our livelihood . q. what is the ninth commandment ? a. thou shalt not bear false witness against thy neighbour . q. what are we especially enjoyned in this ninth commandment ? a. that when in any case we are called to be witnesses , we speak nothing but the truth . q. what farther ought we to abstain from ? a. we ought to abstain from raising , receiving or spreading false reports of our neighbour , and from doing any thing to lessen his just esteem ; from rash and uncharitable censures ; from tale-bearing and tatling of other mens matters ; and from all lying in our communication one with another . q. what is the tenth commandment ? a. thou shalt not covet thy neighbours house , thou shalt not covet thy neighbours wife , nor his man servant , nor his maid-servant , nor his ox , nor his asse , nor any thing that is thy neighbours . q. what are we enjoyned in this commandment ? a. the tenth commandment enjoyneth us to be so thoroughly well content with our own condition , that we should not envy or repine at any thing our neighbour enjoys , nor covetously desire it from him . q. what are those general rules in the gospel which include the whole of our duty to one another ? a. that we should love our neighbour as our selves , and deal with all others , as we our selves desire to be dealt with , were we in their case . q. give me some particular instances of this last rule . a. masters ought to deal with their servants , as they themselves were they servants , would in reason desire to be dealt with ; we must not give that ill language to others , nor raise or entertain such stories of them , as we our selves cannot bear , when we are so us'd ; the seller must deal as honestly and justly , as he desires to be dealt with , when he comes to buy , &c. q. can you by your own power perform these duties required of you ? a. no , but we need the assistance of gods grace , which we are to seek for by prayer . q. to whom ought our prayers to be made ? a. to god only , in the name of iesus christ. q. may we not then pray to angels and saints ? a. no , for we have no warrant for it from scripture , ( which , in so weighty a matter of religion , is necessary ) but very much against it . q. name to me some one text of scripture , where we are commanded to worship god only . a. mat. 4. 10. thou shalt worship the lord thy god , and him only shalt thou serve . q. where are we expresly forbidden the worship of angels ? a. in rev. 22. 9. when st. iohn being about to worship the angel , he said to him , see thou do it not , for i am thy sellow-servant , worship god. q. but may we not pray to saints and angels , as our mediatours , that they would pray to god for us ; as when we put up a petition to the king , we make use of some courtier to present it for us ? a no , for there is no likeness in the case , god himself being most gracious and always near to us ; and moreover it tends to the great dishonour of the lord jesus , who is our only mediatour , by whom we are to offer up our prayers to god. q. name me some one text to prove that christ is our onely mediatour . a. 1 tim. 2. 5. there is one god , and one mediatour betwixt god and men , the man christ iesus . q. what farther reason can you alledge against praying to saints and angels ? a. it is in vain to pray to them , because we have no reason to believe that they can hear the prayers that are made to them from several parts of the world ; it being proper to god only to be in all places at once . q. is it lawful before hand to know the words we intend to use in prayer , that is , to use a form of our own or others making ? a. yes , it is lawful , since it is no where forbidden in scripture , and the directions there given concerning prayer may be practised either with or without a form . q. but we are taught in scripture to pray with or in the script ; and does not that forbid the use of a form ? a. no , not at all , since we may pray with the spirit , even then when we use a form. q. when therefore may a man be said to pray with the spirit ? a. when in his prayers he is hearty and serious , his soul being filled with those holy desire and affections , which are wrought in him by the spirit of god. q. is there in the gospel any form given us for our direction in prayer ? a. yes , that which christ taught his disciples , and therefore called the lords prayer . q. let me hear you repeat it . a. our father which art in heaven , hallowed be thy name , thy kingdom come , thy will be done in earth as it is in heaven , give us this day our daily bread , and forgive us our trespasses , as we forgive those that trespass against us , and lead us not into temptation , but deliver us from evil , for thine is the kingdom , the power , and the glory , for ever and ever . amen . q. into what parts may this prayer fitly be divided ? a. the preface , six petitions , and the conclusion . q. what learn you from the preface , our father which art in heaven ? a. that in all our addresses to god we ought to come before him with humility and reverence , and yet with a firm confidence in his fatherly mercy and goodness . q. what do you pray for in the first petition , hallowed be thy name ? a. that god may be known , honoured and worshiped aright both by us , and the whole world . q. what do you pray for in the second petition , thy kingdom come ? a. that god may rule in the hearts and lives of men by his spirit and laws ; that the church may be enlarged by the conversion of heathens and infidels , and that the coming of christ in glory may be hastned . q. what do you pray for in the third petition , which is , thy will be done in earth as it is in heaven . a. we herein pray that god would so conform all our hearts to his will , that we may ( in our measure ) serve and honour him as faithfully , chearfully and unweariedly , as the blessed spirits in heaven do . q. what pray you for in the sourth , give us this day our daily bread ? a. we herein pray that god would of his mercy afford to our bodies such a measure of things needful and convenient , as our daily necessities call for . q what pray you for in the fifth petition , forgive us our trespasses , as we forgive them that trespass against us ? a. we herein pray that god would be merciful unto us , and not inflict on us those punishments which we for our sins have deserved . q. what means that expression , as we forgive them that trespass against us ? a. we hereby profess both that it is our duty and our practice , to forgive such as trespass against us ; and are thence encouraged to hope for mercy from god , this forgiveness of others being one condition of his forgiving us . q. when may we be said to forgive him that trespassed against us ? a. when we bear no more grudg nor ill will to him than to any other ; nor would revenge our selves , by doing him any injury , if it lay in our power ; nor do rejoyce in any hurt that does befall him , but are ready to do him good , if he stand in need of our help . q. what then is their case , who , though they know this rule in the gospel , and daily say this prayer , yet will not forgive men their trespasses ? a. they are guilty of lying to god in their prayers , and do moreover , in effect , desire god not to forgive their sins , but to punish them with everlasting damnation . q. what is the best motive to the performance of this so needful and difficult duty of forgiving offendours ? a. gods readiness to pardon us , who have yet done infinitely more against him , than any of our fellow-creatures can possibly do against us ; the serious consideration whereof , will be apt to make us such towards others , as we desire god should be toward us . q. what do we pray for in the sixth petition , lead us not into temptation , but deliver us from evil . a. we herein pray , that god would not leave us to our selves , to run into temptation and sin , but that he would make us ever so watchful and diligent , that we may either avoid the occasions of sin , or , through the help of his grace , may overcome the temptations we meet with . q. to what use serve those words in the conclusion , for thine is the kingdom , the power , and the glory , for ever and ever ? a. these words serve as our encouragement , to ask all these things from god , to whom alone belongs all power and dominion ; and they direct us to render all praise and glory to his eternal and ever-blessed majesty . q. wherefore do we say amen , at the end of this and other prayers . a. this word amen ( which signifies as much as verily , or so be it ) is used , to express the earnest desire and great hopes we have , that our prayers will be heard and answered . to those especially for whose use the following forms of prayer were intended . beloved friends . you might with some reason be displeased with me , should i question your belief of the being of a god , and of your relation to him , as he is your creator , ruler and benefactor : but you can have no reason to be displeased with me for exhorting you to the performance of that duty , which this belief doth strongly engage you to , that is , to testifie your acknowledgment of god and dependance upon him , by your daily offering up a sacrifice of prayer and praise to his divine majesty ▪ for if you dare live at such a distance from god , as not to come before him , and worship him , it s much to be feared , you do not heartily believe that he is , or that he is a rewarder of them that diligently seek him . and this while , alas ! how little do you differ from heathens , though you may carry the name of christians ? and if wrath shall be poured out on the heathen kingdoms and families , that know not god , nor call upon his name , ( ier. 10. 25. ) do you think it shall sare any better with the families of those who are called christians , if , whilst they profess to know god , they do not worship and glorifie him as god ? nay rather shall they not have a greater condemnation ? but i need not , i hope , stand arguing with you , to shew either the necessity , the reasonableness or benefit of this duty of prayer in general , or of praying with your families . if there should be any so perverse and quarrelsome , as to call for arguments ; instead thereof , to such let me only say , if indeed you think , that neither you nor yours are any way related to god , nor owe him any service , you may at your pleasure ( and also at your peril ) forbear to render him any . if you think you stand in no need of daily protection , or of any mercy either for soul or body , or think that god cannot supply you therewith , then chuse whether you will pray to him or no. and if you are not every day beholden to god for some good thing or other , then you may neglect to give him thanks for his goodness . and if on a sick-bed , or at a dying hour , you think there will be no need of prayer , you may then omit it in the time of life and health . but for all those , who wouldnot be thought guilty of such atheism and profaneness , i would beseech them to make conscience of this duty . to this end let me advise you , every day , morning , and evening , to take the most convenient time , when your whole family can come together , and then to joyn all in humble , solemn prayer and praise to that great and glorious god , who is the maker and preserver of us all . and for your more orderly performance of this duty , if you have no better helps at hand , you may , if you see good , make use of the forms ensuing , compos'd for that purpose . here fall not , i beseech you , to devising of excuses to shift off this work any more than you would do , if you and your family were invited to a feast , or to share in some great dole . for shame pretend not you are so poor , or so hard wrought , that you cannot spare time for this service of god , as if this was only for rich men , who have nothing else to do . i know , indeed , there is more required of them than of you that are poorer : but yet you have souls to save as well as they ; and therefore , if you have any love for your selves , you will be as willing to take what pains you can to save them . you would not leave it to rich men only , to eat , and drink , and sleep ; nor should you any more leave it to them only , to pray to god , and to read and hear his word : since these works of religion are for your own interest , even for the health and happiness of your souls , as those common actions are for the preserving of your bodily life . moreover i am fully perswaded , that if you cast up your accounts right , you shall never find your selves one penny the poorer at the years end , for having spent every day one quarter or half an hour , in prayer to god , in reading and meditating on his holy word , or in any other such good employment . and yet more for your encouragement , i dare assure you , that at your lives end , you shall never repent of the time thus spent , no not though it had been twice as much , if in all other parts of religion you shall have been equally careful . much more might be said ; but i shall only add , to you that cry out , how little time you have , and therefore grudge to allow any of it for holy duties , i very much suspect , that you can every day spend much more than these would take up , in idleness and vanity , nay perhaps in the alehouse , to the great hurt of body , soul and estate . bethink you then soberly , when all your time comes to be reckoned for , which way of spending it will be most to your comfort , and now do accordingly . or if you say you have no time to throw away thus idly , yet what a great matter would it be , to rise one quarter of an hour sooner than usual , and to spend that time in prayer ? you could do more than this for your own pleasure , or for a small profit ; and shall not the love of god and your duty to him prevail as much with you ? nor yet think it will be enough for your excuse , to pretend , that your employment is of that nature , that your family cannot come together for prayer , especially not in the morning , ( which is like to be the plea of the husbandman rather than the tradesman ) this i say , will not excuse your neglect , since i question not , but that by appointing your time of prayer a little earlier , or by a prudent contrivance of your affairs , you may ordinarily avoid this difficulty . this i speak upon good grounds , since there are many , whose business in the world is as great as yours , and their callings the very same , who can yet well enough keep up family prayer , without any such inconvenience as you would pretend . and what , pray , should hinder , but you may do the same , if you have but the same love to god and zeal for his worship that they have . but however , when some of the family are necessarily absent , let as many come together as can , and lay a charge upon your children or servants , when at any time they cannot joyn with you in the family , that they be sure to take some time to pray to god by themselves in private ; for which purpose i have added two shorter forms for those of the younger sort . and indeed i would advise all , beside their performance of family-duties , to set apart some little time ( once in a day at least ) for their more secret prayer to god , which seems plainly enjoyned by our saviour himself , mat. 6. 6. when thou prayest , enter into thy closet ; and when thou hast shut thy door , pray to thy father which is in secret , and thy father which seeth in secret shall reward thee openly . nor can i well see , how that man is ever like to hold on in a religious course of life , who is not wont thus privately to betake himself to god , there to make his particular confessions , petitions , and returns of praise , and to ease himself of whatever burden lies on his mind , which before others he cannot so freely do . and in these private prayers , there is not commonly so much need of a form : all our work now being to express the desires of our own souls to god only , even to such a god as looks at the sincerity of the heart , and not at the nimbleness or eloquence of our tongues . nor indeed is it likely any form should fully reach to every mans particular case . but your best help will be , to get well acquainted with the state of your own souls ; to know well your sins , your temptations , your necessities and dangers ; and to get deeply affected with the sense of your spiritual and eternal concernments : and then do but with uprightness and humility represent the very inward sense of your souls to god , in the name of his son iesus , and you shall never fail of acceptance , through any weakness of expression : yea , remember , it is this inward sincerity of heart that must at all times accompany your prayers , if ever you hope for acceptance . and therefore , before i conclude , let me make it my earnest request to you , that you take special heed to the frame of your hearts , whenever you come before god in prayer , as in all other holy duties you ought . think it not enough to speak a few good words upon your knees , evening and morning , with a seeming reverence , whilst in the mean time , your hearts are never moved or affected with what you are doing . this is such a lip-service as neither will be acceptable to god , nor will do any good to your selves . leave it to poor ignorant and deluded papists , to number their prayers by their beads , and to think they have served god very well , when they have patter'd over so many creeds , pater-nosters and ave-maries ; a devotion which a parrot might go near to learn , and sufficiently shews that ignorance is the mother of it . but you who , through the mercy of god , do live in a church , where you have been better taught , do you shew forth the fruit of your teaching and knowledge ; and that , by offering up to god those services which beseem reasonable creatures : and which are suited to the nature of him whom you serve , who is a spirit , and will be worshiped in spirit and truth ; who is a living god , and will not be put off with a dead carkase , with the bare moving of lips , the noise of words , or posture of the body , but will have all the powers and faculties of our souls employed in the duties we perform to him . this is part of that reasonable service , which he now especially requires from us , instead of the sacrifice of beasts , and the burden of lifeless ceremonies , which were used in the iewish church before christs coming , rom. 12. 1. see , then , i beseech you , that your very hearts and souls go along with your tongues in prayer ; and let your affections be suited to the several parts thereof . this is the true praying in the spirit , whether with or without a form. let your confession of sin be attended with a deep sorrow and humiliation for it , with a bitter hatred of , and strong resolutions against it . think what a frame you should be in , and what earnestness you should use , if begging for your life of a prince or iudge ; and labour to be like affected , whilst you are begging from god forgiveness of sins and eternal life . whilst you are blessing god for his goodness , let your hearts be drawn sorth to the exercise of holy love and delight in him . inwardly thirst after that grace you pray for , resolving with diligence to labour for it , &c. and by what i have now said , you may plainly perceive , that the sincerity of your hearts in prayer is to be known , not so much by your present servour and affection , as by your behaviour afterward , and by the constant tenour of your lives . he , and he only is the true worshipper of god , and prays to him aright , who , by his daily actions and endeavours , doth manifest the same inward setled apprehensions and desires , which his words express whil'st he is praying . for instance , you beg of god , to take off your hearts from the world , and all things here below , and to increase in you a love to himself , to his son iesus , and to the glory which is above . now to manifest that you are sincere in this request , you must do your part toward the obtaining of what you beg , that is , you must set your selves to the serious consideration of the vanity , the shortness and emptiness of present things ; you must consider the nature of your own souls , and the allsufficiency of god ; you must reflect upon the goodness he hath already shown , the love of christ in dying for us , and the great and precious promises of the gospel : and by this means you shall find the spirit of god working in you those graces which you pray for . so when you pray against this or that sin , to which you are most enclined , and in danger of , you must both use particular considerations against it , and must keep out of the temptations , avoid the place and company where you are like to be drawn to it , &c. otherwise what do you but solemnly mock god ? as if one man should come to another , and with a great deal of adoe beg his help in any labour , and then run away and never set's own hand to 't . or as if a man should pray to have his house kept from burning , and then straight way go and put fire to it . in prayers for temporal mercies you do not do thus : for beside praying for your daily bread , you take pains to get it , in your several trades and employments . and do you think you are not bound to do as much for your souls as for your bodies ? or have you promises of grace , any more than of daily bread , without endeavouring for it in the way god hath set you ? nay , rather , whereas you are oft restrained from too much care about the world , you are again and again enjoyned to labour for the meat which endures to everlasting life , ioh. 6. 27. for the lords sake , then beware of cheating your souls with that common mistake , which is the ruine of thousands , both of this party and that , whilst they foolishly imagine , that their much praying and hearing will serve turn for their salvation , instead of an holy heart and life ; and so they are but devout in the church or closet , it matters not what liberty they take in the market , in the shop , or at the alehouse ; and when they have but said a good prayer in the morning , they may do what they list all the day after , or at least , they can make all whole by praying devoutly at night . how grosly do such men abuse themselves and their services , who would by these excuse themselves from holiness , when as one great reason of them is to help and strengthen us for strict and holy living . and therefore have i endeavoured so to contrive the ensuing forms , that they who use them might even thereby find themselves instructed and engaged to be holy in all manner of conversation . for which there seems sufficient warrant in our blessed saviours own example , in that most absolute form which he hath given us , whilst , with the petition for that great and comprehensive mercy of the gospel , forgiveness of sins , he hath interwoven an engagement to that great duty ( which will prove us to be christians indeed ) the forgiving of all those who who have trespast against us . let this then be firmly believed , and deeply fixt in your minds ; that as you would be loth to take up with a parcel of good words from your servants every day , instead of the work you set them ; so no more will god be put off with prayers , sermons , or any thing , instead of a sincere and hearty endeavour to render a constant , universal obedience to his pure and righteous commands . christ himself hath plainly enough told us , what 's like to become of all those , who only cry lord , lord , and yet do not obey the will of god , mat. 7. 21. we must wash our hands in innocency , and so compass gods altar , if we would have our offerings accepted of him , psal. 26. 6. and beside our endeavours to glorifie god by offering up of praise , we must order our conversation aright , if ever we would see the salvation of god , psal. 50. 23. of almost all men i know , i pray god deliver my soul from the state of those , who can pray devoutly , ( be it with book or without ) and yet go on in sin securely . but 't is time for me to conclude , though i have much ado to confine my self on so needful a subject . to shut up all then : who-ever thou art that readest this , let thy soul ( to use the psalmists phrase , psal. 63. 8. ) follow hard after god , in earnest prayer , both in the church , thy closet , and thy family : and beside this , do thou follow after peace and holiness , ( heb. 12. 14. ) in thy life and conversation ; so shalt thou certainly see and enjoy god in that glory , where prayers shall be turned into everlasting praises . amen . morning prayer for a family . most holy and ever-blessed majesty , thou renewest thy mercies upon us every morning ; and every morning we desire to renew our thanksgivings . and here we are now come before thee , humbly to offer up thanks and praise for our safety and refreshment this last night , to thee the god of love , who givest us daily cause to admire thy bounty , and to speak good of thy name . we acknowledge thee , oh god , to be our maker and preserver ; thou didst at first give us life and reason ; and from thee it is we have received all the comforts of life , from the very day of our birth to this present morning . through thy goodness it is we have enjoyed any measure of health and strength , and have been furnisht with things needfull and convenient for this present state . thy good hand of providence hath still been over us , either in keeping us out of dangers and troubles , or else in supporting and helping us under them , or in delivering us out of the same . for these and all other thy mercies , at any time bestowed on us or ours , or any of the sons of men , we desire to render humble and hearty praise to thy divine majesty . yea , blessed , and for ever praised be thy name oh god , that thou hast not only shewn much mercy to our bodies , but hast also made abundant provision for the everlasting welfare and happiness of our precious souls . most fully hast thou declared to the world , both in thy word and by thy works , that thou hast no delight in the death of sinners , but hadst rather that they would turn and live : for even then when we were fallen from thee , and from that blessed estate wherein our first parents were created , and so stood liable to thy wrath and to everlasting damnation ; then wast thou pleased to take pity on us , when none else in heaven or earth did pity or could relieve us ; even then didst thou give thine own son iesus christ from heaven to be our saviour and redeemer , to teach us thy will , to give us thy spirit , and to die for our sins , that as many as believe on him and obey him , should not perish , but have everlasting life . oh , what manner of love is this , which thou the father hast shewn , and which thy son iesus hath shewn to us worthless creatures , to us vile sinners ! the sense of our own unworthiness may justly encrease our admiration of thy kindness : and when we consider all this thy goodness , great cause we have to humble our souls before thee , in the remembrance of our own sinful and most unsuitable carriage toward thee the god of love . we did indeed bring along into the world with us sinful natures and inclinations ; for in sin we were conceived , and brought forth in iniquity . and alas ! how many sins have we committed since we came to the use of our reason ! though thou hast always been doing us good , yet , like foolish and unthankful wretches we have returned evil for good . we have been far from loving thee and trusting in thee as beseems thy creatures : but rather have we wasted our love upon the vain and fading enjoyments of this present world ; in them have we delighted , and in them have we placed our confidence . though we have called thee our maker and owner , yet have we not quietly and patiently submitted to thy will , as we are therefore bound , because we are thy own : but very ready we have been , both to murmur and repine at thy providences , when they have gone cross to our carnal desires ; and to find fault with thy laws , as if they were too strict and severe , because they are contrary to our foolish sensual inclinations . oftentimes have we neglected the duties of thy worship , mis-spent and profaned thy holy day , and have look'd on prayers , sermons and sacraments as burthensome and needless things . and very trifling and careless have we been in those duties we have performed ; not duly considering what an holy and glorious god thou art , with whom we have to do . thou indeed hast commanded us to love our neighbours as our selves ; but we , through the sinful and excessive love of our selves and our own concernments , have been very much wanting in the duties of justice and charity to others . much of our precious time we have wasted in idleness and vanity , in unprofitable and sinful company ; and too frequently we have abused thy good creatures , for the satisfaction of our own base lusts . often have we given way to our own unruly passions and sinful inclinations , breaking thy laws , and grieving thy spirit , merely for the tasting those pleasures of sin that are but for a season . and these deeds of darkness , these sins of ours we have committed in the open light of thy gospel , contrary to the plain commands of thy word , which we have often read and heard , yea contrary to the motions of thy spirit , and the checks of our own consciences , which we have felt within us . most justly therefore mightest thou pour out the hottest of thy fury upon us , as having been of those disobedient servants , who have known thy will , and yet have not done the same . nor can we expect any other than to be made infinitely and eternally miserable , if thou should'st deal with us after our deservings . but there is yet , through thy grace , a door of hope open for us ; thou thy self hast provided a refuge , to which poor sinners , in this life-time , may fly for safety and comfort . for thou , oh most merciful father , hast promised , that thou wilt , for thy son iesus sake , have mercy on all those , who are truly grieved for their sins , humbly confessing and speedily for saking the same . now we must needs acknowledge those thy conditions of mercy are exceeding equal and gracious ; and most just it is we should perish for ever , if we refuse the same . for we cannot , oh god , in reason expect , that our sins should be pardoned , if we wilfully continue in them ; nor can we ever hope that christ should be our saviour , if we do not own and obey him as our lord ; nor can we look for the joys of heaven , whilst we walk in those ways of wickedness , which lead to hell and damnation . oh wilt thou then make us sincerely willing to do what we our selves own to be so just and reasonable : that we may not dare in an hardned and impenitent manner , to go on in those ungodly courses , which we are convinced are so dangerous and mischievous . let not our own vile lusts , nor the temptations of satan , our malicious enemy , prevail with us to reject our blessed saviour , and that eternal life which he purchast by his death , and now offers to us in the gospel . how shall we then escape , if we neglect so great salvation ? or what shall we plead for our selves , at the last great day , if we that are called christians should be found depisers of christ ? how justly may he then destroy us , not only as enemies , but as mockers ; and may give us our portion in the hottest place of the burning lake , with hypocrites and unbelievers . wherefore we do now most humbly and earnestly beseech thee , oh thou father of mercies , and god of all grace , give us not up to such a reprobate mind and feared conscience : but together with enlightned minds , give us such soft and tender hearts ▪ that we may look back on the sins we have committed , with shame and sorrow ; and may cast away from us even our most pleasant sins , with bitter loathing and hatred , never more to be reconciled to them . and for thy son iesus sake , be thou merciful to us , own us as thy redeemed ones , and make us partakers of those great mercies and blessings , which he hath purchast for all his faithful servants . for his sake alone we beg from thee the forgiveness of our sins , a freedome from thy wrath , and from everlasting damnation . and we do also beseech thee , by him to deliver us from the evil of this present world , even from the snares of the devil , and from the power of our own corruptions , that no sin may reign in our mortal bodies , so that we should yield obedience thereunto . oh cleanse thou us from all secret sins , and let not presumptuous sins have dominion over us : but let thy holy spirit ever rule in our hearts , and so guide us in all our thoughts , words and actions , that we may ever render a sincere and chearful obedience to all thy commands . fill us with such a sense of thine infinite goodness , that we may love thee our god with all our heart and soul. and help us to shew this our love to thee , by our unfeigned love to thy people , and to all men . and make us still careful to deal with others so justly and charitably as we our selves desire to be dealt with . keep us ever depending upon thy grace for strength and assistance , without which we can do nothing . oh do not thou leave us to our selves ; for then we perish . forsake us not , oh god , at any time through our whole lives , nor suffer us to depart from thee ; but keep us ever stedfast and unwearied in well doing . wean our hearts from this world and all the comforts thereof ; make us always sensible that we are hasting away hence into eternity ; and prepare us for that time when we must e're long be called away thither . help us now to live in such frequent serious thoughts of death , that it may not be terrible nor hurtful when it comes . now make us wise to set our affections on things above , and to lay up for our selves a treasure in the heavens , that when all things here below shall fail ▪ we may then be received into those everlasting habitations , which thou hast provided for them that love thee . with us shew mercy to the whole world . let the gospel of thy son run and be glorified throughout all the earth : make it known to heathens and infidels , and let it be obeyed by all that are called christians . let all popish darkness , ignorance and idolatry , with all other errours and heresies , be driven away by the light and truth of thy pure gospel ; and let the coming of christ in glory be hastned . be merciful to these nations wherein we live , and grant we may be so humbled and reformed , that we may be pardoned and spared . be gracious to our dread soveraign , and all his royal relations ; enrich them with the graces of thy holy spirit : and make all our magistrates faithful and zealous in punishing and suppressing wickedness , and in promoting vertue and godliness . let thy blessing be upon the faithful preachers of thy gospel , encrease daily their number , and let their labours be blest and succeeded . let all our differences be so compos'd , that we may live in peace and love , and with one heart and one mouth may glorifie thee our god. bless our friends and relations , and make them thy faithful servants . visit in mercy all the children of affliction ; whatever their particular necessities and burthens are , whether of soul or body , do thou seasonably and suitably comfort and relieve them . and now , oh god , since through thy good providence , thou hast brought us to the beginning of another day , afford us we beseech thee thy gracious presence throughout the same . let thy blessing be upon us in our lawful callings and endeavours . preserve us and all ours , if it be thy will , from all bodily dangers ; especially we beg that we may be kept from sin , the worst of evils . where-ever we are , or whatever we are doing , keep us sensible of thy eye that is ever upon us ; that in all companies and employments , we may approve our selves to thee in well doing ; and make us ever watchful against all sin and the temptations that lead to it . as we now have prayed to thee in the morning , so let us remain in thy fear and service all the day long : and do thou so guide us , this day and all our days here on earth , by thy counsel , that we may at last be received to thy glory . and all we humbly beg , for the lord jesus our dear saviours sake ; with whose words we conclude these our imperfect prayers , saying , as he himself hath taught us , our father which art &c. evening prayer for a family . oh eternal and ever-blessed god , thou art the maker and lord of all things , who dost uphold the world by thy power , and govern it with infinite wisdome and justice : and we are the workmanship of thy hands , who depend upon thy providence , and in thee live , move , and have our beings . from thy bounty we are daly supplied with mercies for our bodies ; and through thy patience it is we have yet leave to wait on thee , and to seek from thee grace and glory for our immortal souls . oh what are we vile sinners , that thou shouldst have such regard to us , and so earnestly invite us to thy service , who deserve not so much as to live on thy earth , or once to appear in thy presence . and 't is onely through thy forbearance of us , that we have not long since met with the just wages of our sins , in those eternal torments from which there is no recovery . for we confess our selves to be by nature children of wrath , even as others being stained with that foul leprosy and pollution of sin , which was derived from our first parents . but so little sense have we had of the evil and danger of this our estate , that we have even taken the direct course to make our selves more miserable , by adding daily our own actual sins to this corruption of our natures . oh how justly may we blush , and be confounded in our selves , when we look back upon our carriage in the world , from our childhood and youth up even until now . how much of this our time have we spent in sin and vanity , but how little in thy service ? in every place and condition of life that we have been , we may easily remember the many sins we have been guilty of ; but how little have we made it our business to obey thy laws , and honour thy name , either by doing good to others , or getting good to our own souls . we had soon learnt in words to acknowledge , that we were made to serve thee our god ; but in works we have denyed and disobeyed thee . we have been very forgetful of thee , and of thy authority over us ; and have lived as if we owed thee no service , as if we thought thou hadst no regard to our actions now , nor wouldst ever call us to a reckoning for them hereafter . though in our infancy we were baptized into thy name , and thereby bound to serve thee all our days in newness of life , yet we have often broke this covenant , which we then entred into . instead of performing our vows to renounce this world , and its pomps and vanities , with the flesh and the lusts thereof , we have been most eager lovers and followers of the world , and have made provision for the flesh , to fulfill the lusts thereof . oh how often hath the temptation of some worldly profit , or carnal sensual pleasure drawn us to cross thy will , and wound our own consciences , and to endanger the damning of our precious souls . and this whilst we have taken on us the name of christians , and have profest to believe all that is revealed in the gospel . whilst we our selves have spoken much against sin , and of the mischief and danger of it , yet have we securely allowed our selves in it ; and have neglected those very duties , which we have confest to be just and reasonable , and for our own greatest good . whilst we have seemed to contemn this world as vanity , our chief business hath been to seek after it ; and whilst we have spoke much of the joys of heaven , and with our tongues have extoll'd them , yet we have taken little pains to make sure of them , by walking in those ways of holiness , which can only bring us to the enjoyment of them . yea , these and such like confessions as these have we often made before thee , and yet still have continued in the very same temper of mind and course of life , which we acknowledge to be so exceeding sinful and dangerous ; as if we thought it enough for us , to condemn our ways without reforming them , to confess our sins without forsaking them . the very sins of our prayers themselves , the hypocrisie we have therein been guilty of , is enough for our condemnation . often have we prayed that thou wouldst vouchsafe to keep us without sin , and yet presently we our selves have carelesly and wilfully run into it ▪ and when we have been begging that the rest of our lives might be pure and holy , we have strait-way gone and polluted our selves with impure and ungodly actions . and after we have gone from the hearing and reading of thy holy word , we have quickly forgotten and disobeyed it . what then shall we say unto the most righteous god , or wherewith shall we excuse our selves ? for alas ! our transgressions are multiplied before thee , and our sins they do testify against us . and if thou shouldst now be extream to mark what we have done amiss , and to deal with us accordingly , how then shall we appear in thy presence , or whether shall we flee from thy wrath ? but oh thou that art the preserver of men , ever ready to shew mercy to the humble and penitent , look on us poor sinners with an eye of pity and tender compassion : and do thou now work in our souls that unfeigned sorrow for the sins we stand guilty of , that we may be fitted for mercy and pardon , that so iniquity may not be our ruine . we come to thee , oh god , in the most blessed and prevailing name of thy son jesus , through him our prince and our saviour , begging both repentance and remission of sins . for his sake turn from us thy wrath , and receive us into thy favour : let his precious blood , which he shed for sinners , cleanse us from all unrighteousness . and oh that this love which he hath shewn in dying for us may prevail with us to trust our souls with him ; to love him and obey him , that so he may become to us the author of eternal salvation . oh lord , grant we may never be so wickedly disingenuous and perverse , as to encourage our selves in sin , because christ died for sinners ; as if we might therefore hate him because he hath loved us : but make us ever so duly sensible of the ends of his death , that we may entirely give up our selves to him , who gave himself for us , that he might redeem us from all iniquity , and purifie us to himself a peculiar people , zealous of good works . do thou graciously enable us , by our holy and unblameable walking , to adorn the doctrine of god our saviour in all things ; and let this grace of thine which hath appeared to the world , bringing salvation , teach us to deny ungodliness and all worldly lusts , and to lead righteous , sober and godly lives , whilst we are in this present evil world . to this end , we beseech thee , oh god , through thy son jesus , to shed abroad thy holy spirit into our hearts , and thereby to cleanse us from all filthiness of flesh and spirit , that we may perfect holiness in thy fear . sanctifie us throughout both in body and soul , that we may be holy in heart and life , even in all manner of conversation . take off our affections from all things here below , and six them on thy blessed self and the glory that is above ; that we may never be so foolish , as to expect happiness from riches , pleasures , friends , or any worldly comforts , which are daily decaying and dying away : but let us ever trust in and depend upon thee the living god , who givest us all the good things we enjoy , and who alone canst make us perfectly happy , in the enjoyment of thy self for ever . whilst we are here , in our travail through the world , we only beg of thee such a measure of outward comforts as thou seest most convenient for us and ours . let us have thy blessing with whatever we enjoy ; and give us patient and contented minds under all thy dealings with us . make us faithful in obeying thy command , first to seek the kingdom of heaven and the righteousness thereof , and then we know thy promise shall be fulfilled , that all other things shall be added to us , so as thou seest will be best for us . to thy will , oh god , we desire humbly to resign up our selves and all our affairs : only do thou keep us continually in thy fear and favour , and then deal with us as seems good in thy sight . encrease in us a sincere love to all men , that we may carefully perform our duty to them , doing good to all , to the utmost of our power ; but never doing any kind of hurt or wrong to any , either in thought , word , or deed . lord preserve us from envying the richest , or despising the poorest , and keep us ever free from hatred , malice , uncharitableness , and from all desire of revenge . let thy grace so curb our passion , and change our corrupt natures , that we may not render evil for evil , but may always study to overcome evil with good . whenever we receive injury from others , do thou enable us from the heart so to forgive them , as we for christs sake hope to be forgiven by thee . let us all in this family live in peace and love , and in the fear of thy great name , faithfully performing our duties one to another , in our several relations . help us , oh heavenly father , to pass the time of our sojourning here in fear , as pilgrims and strangers , abstaining from those fleshly lusts which war against our souls ; that laying aside every weight and hindrance , we may with patience run the holy race that is set before us . keep us always mindful of that everlasting state toward which we are daily tending , that we may spend this short life as beseems those who know that death is hasting upon us , and that after death comes judgment , when thou the righteous god wilt call us to an account for all our deeds done in the body , and wilt accordingly dispose of us , either to happiness or misery for ever . oh lord make us in good earnest in these our prayers ; and help us to live as those that believe the great truths of thy gospel ; that we may ever have such a sense of them upon our minds , that we may not dare at any time , upon any account , to allow our selves in any one sin , or in the neglect of any known duty : but by patient continuance in well doing , may seek after , and make sure of that glory and immortality , which thou hast promised , through iesus christ , to them that love and serve thee . with us , shew mercy to the whole world . let the gospel of thy son run and be glorified throughout all the earth ; let it be made known to heathens and infidels ; let it be obeyed by all that are called christians . let all popish darkness , ignorance , and idolatry , with all other errours and heresies be driven away by the light and truth of thy pure gospel ; and let the coming of christ in glory be hastned . be merciful to these nations wherein we live ; and grant we may be so humbled and reformed , that we may be pardoned and spared . be gracious to our dread soveraign , with all his royal relations , and enrich them with the graces of thy holy spirit . make all our magistrates faithful and zealous in punishing and suppressing wickedness , and in promoting vertue and godliness : and make us and all other subjects loyal and obedient to our king , and to all in power under him . let thy blessing be upon the faithful preachers of thy gospel , encrease daily their number , and let their labours be blest and succeeded . let all our differences be so composed , that we may live in peace and love , and with one heart and one mouth may glorifie thee our god. bless ad our friends and relations , and make them thy faithful and obedient servants . visit in mercy all the children of affliction , whatever their particular necessities and burthens are , whether of soul or body , do thou seasonably and suitably comfort and relieve them . we humbly bless thy name for the mercies of this day , that thou hast safely brought us to the end thereof ; and earnestly we beg thy pardon of whatever sins we have been guilty , whether of omission or commission , in thought , word or deed . take us we beseech thee , and all that is ours , into thy care this night , and keep us , if it be thy will , from all evil of body , especially of soul : and so refresh us with rest and sleep , that we may be fitted for thy service and our lawful imployments in the following day : and all we humbly beg for christ jesus our saviours sake , with whose words we conclude our imperfect prayers , saying , as he himself hath taught us , our father which art in heaven &c. two forms of prayer especially intended for the younger sort . morning prayer . great and glorious lord god , thou hast commanded us to remember thee our creatour in the days of our youth : and here am i thy unworthy servant , desirous to manifest my remembrance of thee , i praying to thee , according to thine own appointment . my only hope of acceptance is in thy goodness and mercy , who art a loving and tender father to us thy poor creatures , and art ready to accept of the weak services and prayers of those , who do heartily desire to please thee and obtain thy favour . wherefore i now most humbly beseech thee , to be gracious and favourable to me , a worthless , sinful creature . i have indeed been a transgressour from the womb , and have shewn my evil and wicked nature , by my great forwardness to run into any kind of wickedness that i have been capable of . when i could do little else , i had soon learnt to sin against thee ; very early i began to be stubborn , and self-will'd , proud and slothful , quarrelsome and revengeful . and to this very day have i continued in my sins , which have encreased together with my years ; and have been given up to the pleasing of my self , and satisfying my own vain and childish inclinations , but have taken little thought for the pleasing and serving of thee my maker and preserver . though i have had so much reason , that i could love my parents and friends , those that did me good , and have been afraid of displeasing them , and of being corrected by them , yet have i had little love for thee my god , who art the giver of all good ; nor have i been afraid of thy wrath , who canst destroy both body and soul in hell. this , oh lord , hath been my great folly , and a very great cause of all my other sins , that i have lived most of all by sight , and have little minded any thing but what is now before me . therefore have i forgotten thee , and lived as if there was no god , because i could not see thee with bodily eyes ; and have preferr'd any foolish pleasure now in hand before the everlasting joys of heaven , which are yet to come ; and because i could not see hell-torments , nor hear the roarings and out-cries of those who are damned for their sins , therefore have i made so light of sinning against thee . but of this my folly , and all my wickedness the fruit of it , i desire to to be ashamed before thee ; confessing that i have herein behaved my self more like a bruit beast than a reasonable creature , whilst i have been led by my senses more than by my reason , or by the belief of thy holy word : and most justly mightest thou deal with me accordingly , and mightest shut me out of those joys , which i have so little loved and sought after ; and mightest make me for ever feel those torments , of which i have not been afraid . but i humbly beseech thee , oh merciful father , for thy son iesus sake , take pity on me , and freely forgive me all my sins , and save me from those miseries , which for my sins i have deserved . and i beseech thee to give me thy holy spirit , that i may thereby have my mind enlightned , my heart softned , and my nature so throughly renewed and changed , that i may be taken off from the love of all sin , and may take such pleasure in thy service here , that i may live with thee in happiness for ever hereafter . since , through thy great mercy , i have been baptized in my infancy , and thereby given up to thee my god , and engaged to be thy servant , do thou help me rightly to understand and carefully to perform the duties to which by my baptism i am bound : that i may in heart and life renounce the devil and all his works , the lusts of the flesh , and the pomps and vanities of this world , and may remain christs faithful servant unto my lives end . let thy grace preserve me from all those snares and temptations , which in these my younger years i am most in danger of . oh keep me that i may never fall into rioting and drunkenness , whoredom , or any kind of wantonness and uncleanness . do thou help me at all times to watch over my ways , that i may not wilfully run into any temptations and occasions of sin ; that i may not be given up to idleness , gaming , nor the excessive love of any sports or pleasures ; nor may venture amongst such wicked companions as would entice me to ungodly courses ; neither let their jeers and scorns ever make me ashamed of a strict and holy life . make me ever careful to hearken to the reproofs and instructions of godly friends , and to keep my self employed in honest and lawful labours , or in the duties of religion . and whilst i shall continue in this dangerous world , be thou oh god my upholder and my guide . i desire heartily to give up my self to thee , to be disposed of as seems good in thy sight , begging only , that in every condition , through my whole life , i may be kept faithful to thee , and diligent in thy service , that so at length i may be brought safe through all difficulties and dangers , into that everlasting rest which remains for thy people . be merciful to the whole world ; fill the same with the knowledge of thy gospel ; and let the coming of christ in glory be hastned . be gracious to these nations , to our king , with all his royal relations , and all magistrates under him . bless the ministers of thy holy word , with all thy people , and my kindred and friends . shew mercy to all them that are in affliction ; and let thy blessing be upon this family to which i belong . i praise thy name for the mercies of this last night ; and beg thy presence with me this day , that i may not do any thing which is displeasing to thee , but may ever so live in thy fear , that i may be sure of thy favour , both here and to all eternity . and all i humbly beg for thy dear son jesus sake , who hath taught us to pray , saying , our father which art in heaven , hallowed &c. evening prayer . most great and glorious lord god , thou dwellest in the highest heavens , and yet thou regardest the meanest of thy creatures here on this earth , and art ever ready to shew mercy to such as do humbly and earnestly seek to thee for the same . wherefore i do now most humbly beseech thee to take pity on me , a weak and worthless creature , and to deal with me , not after my deserts , but according to the multitude of thy tender compassions . i cannot , alas ! plead any deserts of my own : for though i am thy creature , yet am i a vile sinner , one that deserves not the least of all thy mercies . i was born into this world with a sinful and corrupt nature , which is prone to wickedness , and very backward and listless to any thing that is good : and i have already shewn forth the sinfulness of my nature , in those sins which i have committed against thee . though my years have been but few , yet my sins have been many and very grievous . of that little time which i have lived in the world i have wasted much in folly and idleness , in sports and pleasures , seldom thinking what i was sent into the world for , or how i might do to make my self happy for ever . i have indeed been often taught , that i was made on purpose to serve thee , oh god , in obeying thy commandments , that so i might live with thee for ever in heaven ; yet have i grievously neglected thy service , and have not made it my business to get acquainted with thy holy laws ; and those plain commands , which i have known , i have often wilfully broken . little delight have i had in praying to thee , in reading or hearing thy holy word : but have greatly neglected these duties , and have oft spent the lords day in idleness and playing . yea , with shame i must confess , i have taken pleasure in reading any foolish book rather than in the holy bible : and though i could well enough remember idle stories , vain and wanton songs , yet have i soon forgotten thy blessed word , after i have read or heard the same . many times have i been disobedient to my parents , and to those who have had rule over me ; and when i have committed faults , i have been presently ready to tell lies for the excusing my self , though i knew i did ill therein . very easily have i been drawn into ill company , and to joyn with them in doing evil : and though i have seen many of my companions , as young as i , die before me , yet have i seldome thought with my self how i should do to get fitted for death , or what would become of me after death in another world . now , oh lord , i beseech thee to open my eyes , and soften my heart , and work in me a true sorrow and repentance for these , and all other the sins which i have at any time committed against thee , that so i may find mercy and forgiveness from thee . have mercy upon me , oh thou god of mercy , and for the lord jesus sake be at peace with me . let his precious blood wash me from all my sins , and procure thy favour , that i may escape those eternal torments which i have most justly deserved . through the lord jesus do thou become my gracious , loving father , owning me as thy dutiful child : and help me to shew that i am so , by living in a careful obedience to all thy holy laws . oh that the time past of my life may suffice to have spent so vainly and carelesly ; lord make me for the time to come diligent and careful in serving thee , and in working out my own salvation . make me so wise for my own good , that i may put off the amending of my ways , and leading a godly life till hereafter ; let me not think it too soon to set about that work for which all my life was given me , and is all little enough . justly then maist thou shorten my days , if i should wilfully defer my repentance and reformation . yea justly maist thou refuse to accept of me in old age , if now i spend my youth , and the best of my days in serving the devil , and satisfying my own lusts . wherefore oh lord , i beseech thee , now betimes to encline my heart to thy fear and service , that when i am old , i may never depart from thee . make me always sensible of the shortness and uncertainty of my life , that numbring my days , i may apply my heart to wisdome ; and through my whole life may make this my great study and care , to get an everlasting happiness in the world to come . oh never suffer me , good god , to become so foolish , as for any pleasures of sin , to part with the hopes of eternal glory , and to sell my soul into the hands of satan , to be tormented with him for ever . but do thou , oh lord , strengthen me by thy grace , against all his temptations , and against the allurements of the world and the flesh , that they may not prevail over me . help me to flee all youthful lusts , and to follow after sobriety , chastity , and all manner of purity , virtue and godliness . when-ever i am ready to run into sin , oh then fill my mind with the thoughts of that hell , to which sin leads ; and let the hopes of heaven make me ever chearful and constant in thy service . let thy word be my chief study and delight , and thy people my constant companions ; and let thy holy spirit ever guide and assist me in the ways of holiness , till at length i shall be advanced to that happiness which shall never end . be merciful to the whole world , fill the same with the knowledge of thy gospel , and let the coming of christ in glory be hastned . be gracious to these nations , to our king and all his royal relations , and to all magistrates under him . bless the ministers of thy holy word , with all thy people , and my kindred and friends . shew mercy to all them that are in affliction ; and let thy blessing be upon this family to which i belong . i praise thy name for the mercies of this day , and humbly beg pardon for the sins i have herein been guilty of , whether in thought , word or deed . take me into thy care ▪ i beseech thee , this night , and preserve both soul and body from evil , and so refresh me with quiet rest and sleep , that i may be better fitted for thy service in the following day . and all i humbly beg of thy divine majesty , for the lord christ jesus sake , who hath taught us to pray , saying , our father &c. grace before meat . give thy blessing , oh god , we beseech thee , to thy good creatures now provided for us , that by a sober and moderate use of them , our bodies may be strengthned and fitted for thy service , for jesus christs sake , amen . grace after meat . we bless thee oh god , for the refreshments at this time afforded to us , and for all other the comforts we enjoy , whether for soul or body ; help us we pray thee to shew our thankfulness for thy mercies , by living to thy praise , in a sincere obedience to all thy commandments , for jesus christs sake , amen . finis . notes, typically marginal, from the original text notes for div a58134-e660 psal. 90. 2. rev. 4. 11. 1 tim. 1. 17 psal. 62. 11. 1 ioh. 4. 8. ioh. 11. 7. rom. 1. 20. gen. 1. deut. 6. 4. gal. 3. 20. mat. 28. 19. ioh. 5. 23. col. 1. 3. heb. 12. 9. act. 17. 29. 2 cor. 6. 18. eph. 5. 1. ier. 32. 17. 19. iob 9. 12. 1 sam. 3. 18. ioh. 1. 1 , 2. 14. col. 1. 15 , 16 , 17. isa. 53. 8. 1 ioh. 5. 7. 20. ioh. 10. 30. isa. 9. 6. rom. 9. 5. 1 tim. 3. 16. phil. 2. 6 , 7. ioh. 3. 13. luk. 1. 35. heb. 7. 26. heb. 2. 14 , 15 , 16 , 17. rom. 5 , 6 , 7 , 8. 1 ioh. 3. 5. 8. rom 5. 12. gen. 1. 26. 27 , 31. gen. 3. rom. 3. 23. rom. 5. 17 , 18 , 19. iob. 14. 4. psal. 51. 5. rom. 5. 15 , 16. 2 cor. 5. 14. eph. 2. 1 , 2 , 3. mat. 1. 21. act. 3. 26. col. 1. 21. 22. luk. 9. 58. ioh. 8. 46. 1 pet. 2. 21 , 22 , 23 , 24. 1 pet. 3. 18. rom. 5. 1 , 2. heb. 9. 14. mark. 15. 15. mat. 22. 20. 21. ioh. 3. 16. 1 ioh. 4. 10. rom. 3. 25 , 26. mat. 20. 28. rom. 5. 11. 1 cor. 6. 20. rom. 3. 25. heb. 9. 22 , 23. 1 pet. 1. 18 , 19. 2 cor. 5. 15. rom. 2. 4. 1 ioh. 4. 19. luk. 23. 31. heb. 10. 29. 1 tim. 2. 6. 1 tim. 4. 10. heb. 2. 9. 1 ioh. 2. 2. 2 pet. 2. 1. rom. 14. 7 , 8 , 9. 2 cor. 5. 14 , 15. ioh. 3. mar. 1● , 16. ioh. 1. 12. ioh. 7. 37 , 38. ioh. 20. 31. act. 2. 38. mat. 16. 24. ioh. 14 , 15. 1 ioh. 2. 2. 3 ▪ 4. 5 , 6. rom. 3. 24 , 25. 1 ioh. 1. 6 , 7. mat. 7. 21. heb. 5. 9. heb. 12. 14. gal. 5 , 6. act. 15. 9. act. 26. 18. rom. 5. 1. act. 3. 19. 2 cor. 8. 5. 1 pet. 1 , 2. heb. 1. 4. heb. 9. 12. eph. 2. 8 , 9 , 10. iam. 2. 14. 17 , 18 , 19 , 20. &c. col. 1. 23. mat. 24. 13. mat. 25. 34 , 35. &c. 2 ioh. 9. rev. 22. 14. act. 2. 24. 26 , 27. 31. ●uk . 24. ●6 . 1 cor. 15. 4. act. 13. 9. mat. 28. 18. heb. 1. 3. phil. 2. 9. 10 , 11. mat. 24. 30. 2 tim. 4. 1. eccles. 12. 14. rom. 2. 16. 2 cor. 5. 10. 2 thess. 1. 5 , 6 , 7 , 8. 9. 10. iude 15. ioh. 15. 26. 1 cor. 2. 10 , 11. 2 cor. 13 , 14 1 ioh. 5. 7. 2 thess. 2. 13. tit. 3. 5. 2 pet. 1. 21. ioh. 16. 13. rom. 8. 13. gal. 5. 22. mat. 28 20. 2 tim. 3. 15 , 16 , 17. rev. 22. 18 , 19. mat. 15. 9. 1 cor. 2. 12. 1 cor. 6. 11. rom. 5. 5. 1 cor. 12. 3. act. 16. 14. 1 thess. 2 13. ioh. 17. 17. ier. 31. 33. ioh. 3. 8. ioh. 3. 5. rom. 8 , 9. 1 thess. 5. 23 , 24. 2 thess. 2. 16 , 17. eph. 6. 10. rom. 8. 26. eph. 2. 8 , 9. 10. phil. 2. 13. hos. 13. 9. isa. 5. 4. ioh. 3. 19. ioh. 5. 40. act. 7. 51. mat. 13. 12. phil. 2. 12. prov. 14. 20. 21. 1 tim. 4. 13. 15. ioh. 5 39. 1 cor. 13. 5. eph. 6. 18. luk. 11. 13. iam. 1. 5. eph. 4. 4. 15. col. 1. 18. 1 cor. 12. 12. isa. 49. 23. rom. 13. 1. act. 20. 28. heb. 13. 17. eph. 2. 20. 21. eph. 5. 26 , 27. 1 thess. 4. 7. rom. 6. 4. 1 pet. 1. 15. mat. 28. 19. eph. 4. 4 , 5. act. 8. 37. rom. 10. 9 , 10. rom. 2. 29. ioh. 15. 5. 8. 14. rom. 2. 10 , 11. col. 3. 11. 1 cor. 1. 13. 1 cor. 1. 12. the cephas here named was st. peter ( see ioh. 1. 42. ) who therefore could not be head of the whole church much less the popes his pretended successours . mar. 16 16. act. 10. 34 , 35. gal. 6. 15. 16. rom. 14. 17 , 18. ioh. 13. 35. rom. 14. 3 , 4. rom. 16 , 17 , 18. 1 ioh. 1. 3. 1 cor. 12 , 13. act. 2. 4. 2. heb. 10. 25. 1 ioh. 1. 7. 9. eph. 4. 32. 1 thess. 1. 10. 1 cor. 15. 51. 1 thess. 4. 14. 15 , 16. ioh. 5. 28 , 29. 2 tim. 1. 10. mat. 25. 26. rom. 2. 6 , 7 , 8 , 9 , 10. deut. 30. 15. &c. ioh. 3. 16 , 17. prov. 8. 36. ioh. 5. 40. act. 13. 46. mar. 9. 43 , 44. &c. ezek. 18. 29 , 30. ier. 5. 12 , 13 , 14. exod. 20. 1 , 2 , 3. &c. mark. 12. 30. 1 tim. 6. 17. heb. 12. 28. psal. 86. 9. phil. 4. 4. 6. deut. 28. 14 , 15. psal. 119. 127 , 128. 1 cor. 10. 10. 1 pet. 5 , 6. isa. 40. 18. ioh. 4. 24. 1 tim. 1. 17. psal. 116. 5. ier. 23 , 23 , 24. iob 11. 7. lev. 19. 12. prov. 30. 9. mat. 5. 33 , 34 , 35 , 36. mat. 5. 37. iam. 5. 12. heb. 6. 16. mar. 16. 9. ioh. 20. 19. 26. act. 2. 1. 1 cor. 16. 2. rev. 1. 10. 1 cor. 11. 16. heb. 13. 17. luk. 13. 15 , 16. mark. 7. 10 , 11 , 12 , 13. rom. 13. 1. heb. 13. 17. col. 3. 22. rom. 13. 7. mat. 5. 5. mat. 5. 22. eph. 4. 31. gal. 5 20. col. 3. 12. 13. 1 pet. 3. 9. mat. 5. 44. rom. 12. 19 , 20 , 21. 1 cor. 6 ▪ 4 , 5. rom. 13. 4. mat. 5. 28. eph. 5. 4. 1. tim. 2. 9. rom. 13. 13. 1 cor. 6. 8 , 9 , 10. rom. 13. 8. iam. 5. 4. mat. 5. 42. gal. 6 , 10. eph. 4. 28. tit. 3. 14. 2 thess. 3. 10. 11 , 12. rom. 1. 29 , 30. tit. 3. 2. iam. 4. 11. mat. 7. 1. lev. 19. 16. 1 tim. 5. 13. col. 3. 9. heb. 13. 5. gal. 5. 21. 26. iam. 5. 9. rom. 13. ● . mat. 7. 12. 2 cor. 3. 5. iam. 1. 5. psal. 65. 2. col. 3. 17. col. 2. 18. psal. 34. 15. ier. 23. 23. iob. 14. 21. isa. 63. 16. ier. 23 , 24. iude 20. eph. 6. 18. mat 6. 9. &c. mat. 6. 14 , 15. mat. 18. 32 , 33 , 34 , 35. a paraphrase on the ten commandments in divine poems illustrated with twelve copper plates, shewing how personal punishments has been inflicted on the transgressors of these commandment, as is recorded in the holy scripture, never before printed : also, a metrical paraphrase upon the creed and lord's prayer / written by george wither ... wither, george, 1588-1667. 1697 approx. 151 kb of xml-encoded text transcribed from 68 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2006-02 (eebo-tcp phase 1). a66766 wing w3177 estc r11576 12930186 ocm 12930186 95636 this keyboarded and encoded edition of the work 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(eebo-tcp ; phase 1, no. a66766) transcribed from: (early english books online ; image set 95636) images scanned from microfilm: (early english books, 1641-1700 ; 993:20) a paraphrase on the ten commandments in divine poems illustrated with twelve copper plates, shewing how personal punishments has been inflicted on the transgressors of these commandment, as is recorded in the holy scripture, never before printed : also, a metrical paraphrase upon the creed and lord's prayer / written by george wither ... wither, george, 1588-1667. [16], 118 p. : ill. printed, and are to be sold by eben. tracy ..., london : 1697. reproduction of original in huntington library. in verse. advertisement: p. 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ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng ten commandments -poetry. lord's prayer -poetry. christian poetry, english -early works to 1800. 2005-07 tcp assigned for keying and markup 2005-08 aptara keyed and coded from proquest page images 2005-10 ali jakobson sampled and proofread 2005-10 ali jakobson text and markup reviewed and edited 2006-01 pfs batch review (qc) and xml conversion a paraphrase on the ten commandments in divine poems illustrated with twelve copper plates , shewing how personal punishments has been inflicted on the transgressors of these commandments , as is recorded in the holy scripture . never before printed . also , a metrical paraphrase upon the creed and lord's-prayer . written by george wither esq ; author of britain's remembrancer . psalm 119. 5. would god my ways were so directed that i might keep thy statutes ! licensed according to order . london , printed , and are to be sold by eben . tracy , at the three-bibles on london-bridge . 1697. to all such as have formerly been friends to the author , his daughter and only surviving child dedicates these meditations . it was seldom my fathers practice , ( especially of late years , ) to dedicate his works to particular or great persons ; and did i attempt any such thing now , i should be afraid lest i might disturb his rest in the grave . all you therefore that had a kindness as well for his person as his works , i desire to accept of my good will in sending this relique of his abroad in publick ; which though it hath been written some considerable time , is but lately minded or come to hand . and however it happened to be bundled up with other old writings ( where i found it ) yet i verily believe it was designed for the press by those many alterations he had made , which had so blur'd the original copy , that i was forced to get it transcribed before it was fit for my self or any body else to read : and having now perused it , i could not in conscience conceal such necessary truths as are therein contained , in hopes that it may take the effect himself desires in his epistle to the reader exprest in his prayer ; believing , that that good spirit which first dictated those petitionary words will accompany them to the worlds end . and then i also believe , that what i have done in making this publick will be acceptable both to god and man , which that it may , shall ever be the prayers of from my lodgings at mr. snowdens a printer , at the lower end of great carter-lane , the 23d of april , 1688. your assured friend in all offices of love and service e. b. advertisement . the copper plates mentioned in my fathers following epistle , in some of his removals from one habitation to another have been lost , so that i have been forced to get new ones made . to the reader . in that great plague , which ( as i believe ) was the most contagious pestilence that ever afflicted this city of london , it pleased god to enclose me there , and to give me grace to make such observations upon his justice and mercy , as i hope ( however others esteem of them ) shall never of me be forgotten during life . a while before this last visitation , the same gracious god provided me a little place to escape unto , where i did but only hear of that which my brethren , suffered , and therefore ( as i may well fear ) was not so sensible of their misery as i ought to have been . yet i was not altogether without meditations as became the time , ( but as the necessities wherewithal god hath yet exercised me would give leave ) endeavoured to employ some hours in the consideration of things pertinent to the honour of my preserver , that i might not appear less thankful for this deliverance , which was without terror , than i seemed to be for that which i obtained with fear and danger . part of my musings were upon the moral law , the neglect whereof ( being the cause of all plagues ) is never impertinently thought upon , much less when the hand of god is extended , to chastise us for infringment of the same . and what i then meditated , is now offered unto the publick view , that it might the oftner occasion me and others to be mindful of our duties . neither my estate , nor the place i lived in would afford me the use of books , at that time , therefore instead of them i perused mine own heart to to see what i could read there : for in the heart of man it was . originally written . and though our corruption hath now so defaced it that we need some helps to explain the essential meaning of the holy text long since written in stone ; yet if we would but be so diligent as good antiquaries in examining defective inscriptions upon decayed monuments , we might sometime find the truth more certainly than by trusting over-confidently to the search of others , who many times deliver their own fancies instead of the right meaning of gods law. others i confess ( though not many in the english tongue ) have to this purpose devulged large commentaries : but some want money to purchase them , and some want leisure to peruse them : for they are so large that many readers had rather venture to break all the commandments than to scan over those tracts ; and yet perhaps these brief meditations have expressed somewhat which is not found in any of them . i profess not ( as i have elsewhere said ) to teach the learned , but to be unto them a remembrancer only of what they already know ( which will otherwhile happen by this means even when they take up my books to peruse them with contempt rather than for any better end ) yet they who are as ingenious as learned , have entertained them with good respect as not unuseful . the same spiritual nourishment which others have tendred more artificially dressed for the publick feasts of the soul ; i have here and elsewhere indifferently fitted for their private refreshments , who are best nourished with plain diet , and who have heretofore wanted either opportunities or due care to come to those repasts . and if i can but find means to relieve the blind and lame in understanding , till a more powerful means shall fetch them from the hedges and high-way-sides to be guests at the great banquet , i shall hope to have done somewhat worth my pains . ignorant persons may be advantaged hereby mediately or immediately ; by receiving information or occasion of reformation : yea the composing thereof in verse will cause many to be the more delighted therewith ; some the better to remember it , others out of curiosity to take notice of it , who may afterward give it more serious entertainment , and no doubt all good men will afford it a favourable censure so far as it shall deliver the truth . so far only i desire it should be allowed , and in that desire do humbly submit the same to the censure of authority , and the success to gods blessing . which i beseech oh glorious god so to manifest in this mite vouchsafed out of the infinite treasury of thy holy spirit , that like a grain of mustard seed it may be fruitful to the encrease of piety beyond the expectation answerable to so despised a means : for some in these days have perverted the plain meaning of thy law ; yea some have lately strived both by their words and works to make the same wholly void and of no use , that they seem either not to have known , or to have quite forgotten ; that thy truth remaineth from one generation to another , or that thy righteousness is an everlasting righteousness , in so much that we may justly repeat unto thee this complaint of thy prophet david ; lord it is time for thee to lay to thine hand , for they have destroyed thy law. hear my prayer o lord , and though i am small , and of no reputation , yet since i would not forget thy law , deliver me from mine oppressors , and so teach me thy statutes , that i may keep them unto the end ; yea though the proud have me in derision , and almost made an end of me upon earth , yet let my heart be made so upright in thy statutes , that i may not be ashamed to remember thy promise made to thy servant , even that wherein thou hast caused me to trust ; let it quicken me , and be my comfort in my troubles . for thou art all my portion , and i have determined to keep thy word ; before i was afflicted i went so much astray that it was good for me to have some troubles . o let me hereafter be always exercised in thy law ; let it be a lanthorn unto my feet , and a light unto my path . look upon me , and be merciful unto me as thou usest to be unto those who love thy name . let the proud be ashamed that they have dealt falsly with me let such as fear thee be turned unto me and comfort thou me according to the years wherein i have been afflicted , that they who see it may glorifie thy name for mine eyes have almost failed with waiting for thy assurance ▪ though i have gone astray like a sheep , yet seek thy servant , and deal with me according to thy mercy . let all these my supplications come before thee , that my soul may live that my lips may praise thee , and that my tongue may sing of thy goodness and mercy for ever and ever , amen . sir , among other kindnesses vouchsafed ●n your neighbourhood , i received from ●ou the copper plates , which are now ●ade use of in this book . the words which i have added unto those dumb figures will make them ( i hope ) much more profitable , and cause them to be a means of publishing those caveats and ●niversal duties which are pertinent , as ●ell to the general well-being of mankind , as to the glory of god ; which two things were the proper ends of our crea●ion , and ought also to be the chief care of our life . to those ends therefore , and that your ●ost might not be unprofitably bestowed , i have returned the coppies of those figures which you gave me , illustrated with such meditations as my leisure and ability could afford . and they do now as well speak as make signs what is prepared for wilful transgressors of these laws ▪ whereby if god may receive any honour ▪ or his children profit , i desire it may be some honour and advantage , which is the desire of your hearty and well-wishing friend geo. wither the decalogue . happy shall that man become , who this law departs not from : blessings will descend on him , from the mount of gerizim ; but from ebal they shall hear curses , who rebellious are . death , for them , attending stands , who shall break these just commands ; and to those who them obey , god proposeth life for aye ▪ the prologue let all these following lessons learn , for all mankind these laws concern . all you who sons by grace or nature be , give ear to what my muses preach to me ; for what i now do purpose to declare , no less , than vniversal statutes are , which every-child of adam ( here beneath ) must keep in person , on the pain of death , or , by a faithful penitence procure an able pledge , to pay his forfeiture . you , who by nature , had the means to know what duties , creatures to their maker owe ; read here , what by god's finger once was writ within your hearts ; that you may practise it . and having lost that light which nature gave , take what you may by grace's tender have . on fleshly tables once again renew tha fair impression which at first he drew : for , 't was your sin which thence gods law did blot and , ignorance therefore excuseth not . you , whom the special grace of our creator brought by his power almighty thro' the water of sound baptism , ( and , within the flood of his dear sons most pure and pretious blood ; drown'd all that hoast of sins , which our grand foe had mustred , for our final overthrow : ) observe you also , this renowned law , to keep it , with a loving filial awe , lest ( though you scap'd enraged pharoh's hoast ) your entrance to the promis'd rest be crost : and lest your following what your lust deviz'd you , in your lawless wandrings be surpriz'd by those ( yet living tyrants ) who possess the passages , of this lifes wilderness . for , though in act we cannot keep entire so strict a law , we may in our desire ; and where desire is not perverted quite , we have a ready means to set it right . if any say or think this obligation pertaineth only to the jewish nation ; they are deceiv'd ; for if they well compare these precepts , to those laws which written are within our hearts , it will be out of doubt that , these , are but the same transcribed out . in stone , they were engraven long ago lest all the world should quite forgetful grow of these their duties . to the jews god gave them to be preserv'd from loss : from them we have them distinguish'd by two tables to be known , from laws , that were peculiars of their own : and though some literal circumstance be found appearing to oblige beyond the bound of legal ceremonies , which to some a means of stumbling and offence become : yet they , that meekly minded are , shall see the essence whole , and so distinct to be from what is meerly jewish ; that no doubt shall give the weaker conscience thereabout ; for that which is essential may be ' spide from what should only for a time abide as evidently as our bodies are discerned from the ground which once we were . it is the abstract of the law of nature ; and that which every reasonable creature which hath a body , must submit unto , with incorporials , we have nought to do : nor us , to search concerns it any way what law they are obliged to obey . salvation comes not by this law indeed , yet knowledge of our sin , and that we need , a saviour for it , by this law is taught ; till which be known , no safety can be wrought . t is true , we can keep it , yet it may keep us , from running quite out of the way ; or , keep us humble that the works of grace , may in our hearts , the better take their place . it maketh no man pure ; yet 't is a glass by which the fairest of old adams race may view themselves deform'd , and also see in what defects they should repaired be . it makes not streight ; and yet it may supply a helpful means , our selves to rectify . it gives not sight ; but they that see may find it yieldeth light to those who grow not blind , by wilful faults ; and stubbornly contemn those beams of grace , which might enlighten them . it gives not strength to go , ( we must confess ) but , yet , it shews a way to happiness ; and , they who can but love it , when they know it , shall either be vouchsafed strength to go it . by mediate help , or by immediate grace , exalted be to their desired place . it cannot merit love , but it may shew , whether , or no , our love be false or true . though 't is not life ; it is the death of sin , whereby the life of grace doth first begin to shew that living faith , wherein consists the truth of their profession who are christ's ; and they are not suspected without cause , false christians , who conform not to these laws . it is a needful tutor , though it stand with looks still frowning , and with rod in hand 't is truly good though ill thereby we know , and at befriends us , though it seem a foe . it all condemns not , though it puts in fear , it brings to christ ; and then it leaves us there . in brief , this law shall ever be in force , though from believers god remove the curse . it shall in essence never fail a jot , ( although some accidents continue not ) and therefore , they whose faith shall them prefer , observe it as a good remembrancer . to these for comfort and encouragement , the promise which attends it we present with all the circumstances , which may give assurances , of what they well believe ; without those plagues or terrors which we find presented to correct a slavish mind , for they that love their founder need no bands but love to keep them true to these commands . love is the laws fulfilling , 't is that end to which both laws and all good actions tend : and he that loves , unto himself is made a law , whereto we nothing need to add . before the rest , our muse , to fright them sets the tipes of punishments , and horrid threats : if either , may bring home the soul that errs , god's be the praise ▪ the comfort of it theirs . and let me share the prayers and the bliss of those that shall pe profited by this . amen . i. thou shalt have none other gods but me &c. pharoh , by great wonders wrought to acknowledge god was brought , and had reasons light to see who , his only god should be . had he well that guift employ'd , special grace , had been enjoy'd ; but , no use thereof he made , and so , lost the gift he had ; stubborn too , the fool did grow , and ran headlong to his woe . command . i. serve but one god , and let him be that god who made and ransom'd thee . to such as love , our god of love makes known a duty , and a benefit , bestown ; that they might know the object of their creed , and , in the way of righteousness proceed . for , by the preface ( of what follows here ) a freedom from a bondage doth appear . and by the substance of this great command , a duty we may likewise understand . to them whom no kind usage may perswade from sinful paths ( till they afraid are made ) we here exhibit pharoh , as a chief of those , who suffered for an vnbelief join with contempt of god ; that such from thence might moved be to faithful penitence , to them that shall with reverence and fear receive the holy precept which they hear , we shew with love and mercy how they may observe the streight , and shun the crooked way . there is one god alone ; that god is he by whom we formed and reformed be , and they who serve another , or deny his attributes , commit impiety . this god , ( that 's god indeed ) though he might say , my will and pleasure is , you shall obey me only as your lord , ( and unto us no reason render , why it should be thus ) proceeds not so ; but hath declared why we should accept him for our deity , and peradventure this vouchsafed he to teach them knowledge who his viccars be ; and shew to us ( by being meek and kind ) how from false gods the true one we may find . for to be god is to be good , and so in goodness infinite , to overflow , that all may tast thereof ( excepting none ) such is my god , and he is god alone . the egyptian bondage , tipified all the race of adam , in their native thrall , and as their temporal saviour , moses than , left not behind one hoof , much less a man , inslav'd to pharoh , so the blessed son of this great god hath ransom'd every one from that sad house of bondage and of pain where we , without redemption else had lain . for which great favour , he from us doth crave , that we no other god , but him should have . and that we love him with a reverent awe , which is the whole fulfilling of this law this gracious god , by many is rejected , and as they understand , or stand affected , they take , or make up new ones of such things as almost to contempt , the godhead brings . he of himself would make some deity who his own power so much doth magnify , as if by that he thought to gain access . to present and to future happiness . he makes the world his god who thinketh fit to love , to follow , serve , and honour it ; as many do , and they who much incline to love this god , are enemies to mine . he makes his lust a god who doth fulfil in every thing his own unbridled will : this tyrant many serve ; yea this is he who makes them bondslaves , whom god setteth free . he makes the worst men gods who doth obey their pleasures , in an unapproved way , or their imperious threatning so much feareth as think it from his duty him deterreth . he makes the devil , god ; who doth believe , by evil means good blessings to receive ; which very many ( very often ) doe whose words deny him , and defie him too . but some of us not only guilty stand of being breakers of this first command , by serving gods beside ; ( and more than ) him , who from death , sin and hell , did us redeem . but , either we neglect him also quite , or , practise works to him so opposite , that into worse impieties we fall than such , as yet , confess no god at all . for , by distrust , self-love , backsliding fear , inconstancy , presumption , fruitless care , impatience , grudging , frowardness or pride , with other such ; our god we have deny'd more oft than once , and oftner fear we shall ●nto this error through our frailty fall . this law , ( in some degree ) is also broke , unless we , to our powers , due care have took to shun each cause of breaking it ; the chief ●s ignorance , ( the ground of misbelief . ) the next , is to be oft , and willingly among professors of idolatry . the third is servile fear , which many ways the heart unto idolatry betrays . the last ( not least ) is when the sway we give to any lust or sin : for ( thus believe ) such men , to gain the full of their delight , will change their god , or leave religion quite . yea , they who hate at first so gross a sin , are by the devil this way hooked in . this meditation here had found an end but that there are , some others who offend against this law , in such a high degree as that they must not quite unmention'd be . the truest god , confessed is by them their only god : they serve and honour him in outward shew ; and if believe we may , what they themselves have pleased been to say , they love him too ; but either they mistake him or , by their own invention , so new make him , that though they speak him , by a gracious name the goodness of his nature , they defame by making him the authour to have bin and cause original of every sin. for in affirming that the fall of man , and sin , and death from gods meer will began , they say no less , although they praise him much for being good to them , and some few such . to say of these i am no whit afraid . as of old idol-makers , hath been said . their god and they are like , for on their will they ground their practices ( which must be stil● supposed just ) and some , perchance , of them would be as cruel as they fancy him but that their finite natures cannot reach the tyranies which they of him do preach . let us of such impieties beware , what we conceive of god let us have care , and not ( with foolish hereticks ) suppose by teaching common truths , and making shows ●f holy piety to keep gods eye from seeing when we wrong his majesty . for , if he be displeas'd with such as make ●ood creatures of his godhead , to partake , ●ow much more cause have they his wrath to fear , who make him worse than his worst creatures are ? ●nd that prime attribute have overthrown , ●y which , he chiefly to be god is known ? ●or , none are bound to serve him ( by this law ) ●ut such as he did out of bondage draw . ●or if he drew not all , then some there be who , though they have a god , ours is not he , ●t least in such a manner as may give these unbelievers courage to believe . their god they say did some unhappy make ●o shew his power ; and for his glorys sake ; my god is he , who pittied their estates , whom these do fancy hopeless reprobates ●n issue leaving out of that temptation , 〈◊〉 which they lying to their just damnation , ●nd for the day of wrath no sinners made ●ut such as do abuse the grace they had . ●heir god is he , who forc'd mankind to fall ●nd mine is he , who did redeem us all . my sweet redeemer , so my heart incline , that , i may always keep this law of thine amen . ii thou shalt not make to thy selfe any graven image &c. superstition here is free if her idols rais'd may be ; and with zeal the same pursues if will worship she may use . when , she should obey or hear sacrifice , she doth prepare . such religion to profess is but irreligeousness : and for that presumptions vain , many israelites were slain . command . ii. let every hand and heart refrain an image of our god , to fain . three thousand suffered by their brethrens hand , for offering violence to this command ; and for committing of the same offence , the sword hath been in action , ever since , ( some where or other ) to the devastation of many a powerful and renowned nation . for to adore one godhead , and no moe , save him , to whom such duty all men owe , sufficeth not , nless our adoration be such as may obtain his approbation . a forged worship meriteth a rod as truly as a falsified god : and such as do their own religion frame , serve but their fancies , though god bear the name . when humane wit , had fool'd away the notion of gods true being , and of true devotion , she calling to remembrance that each creature had in it some impression of his nature , did blindly seek him , by that couz'ning light , and lost at last the knowledge of him quite . for , some did make him figures like their own ; some like to beasts , and some like forms unknown : then by degrees the devil screwed in to seem a god , and made the foulest sin , thought pious worship : for , though vile it be to picture him whose form we cannot see , and to ascribe to him imperfect features who gave their bodies to the fairest creatures ; and in whose essence all perfections are , yet in their wickedness they staid not there , by wicked ceremonies they invited the world to think the godhead was delighted with hellish actions for their living seed , in horrid wise to death did often bleed as acceptable offerings murtherous hands were thought the actors of his just commands . and drunken riots with lascivious games seem'd holy duties and had holy names . nor did the gentiles only thus misdo but many jews , and many christians too , the self same sins in essence did commit , though with new vizzards they had covered it . for how much better are their festivals then bacchanalian riots , in whose halls and parlours are assembled ( in the stead of those poor souls , whom charity should feed ) a rout of roaring ruffins , who are there for nothing but to drink , or game and swear ? except it be that they might soon undo those fools which do abuse gods bounty so ? mens follies make them frequently to err , and , then , they vice for vertue do prefer . their superstition , makes them think amiss of god ; and then their service of him , is accordingly devis'd : they favour not that worship , which their wit hath not begot . they fear him tyrant-like , and dream that he is pleas'd with such like works as tyrants be . for carnal wisdom , cannot be content , unless it may be suffered to invent , the scaenes , which make her stage religion seem to superarrogate in her esteem . some , tho' they scoff idolatry , are hardly brought to serve a god of whom they have not thought . a circumscribed form , to which , they may address themselves , in that corporeal way , which they affect and therefore up they rear such calves , as to their fancies do appear : yea sometime such ideas they devise , as piety would hate , and wit despise . some others are too homely , and too bold another way , and no man layeth hold upon the truth , who thinks to seize thereon , by searc●ing for it , in himself alone . these sins against this precept justly blam'd as thereto accessary have been nam'd , in what we mused , on the law before to which are added here , three other more , vain curiosity , blind superstition , prophaneness , and a changeable condition . by these we are perverted , yea , by these our god is formed as our fancies please ; sometime ( like those of whom the psalmist speaks ) the god which to it self mans fancy makes ; is either blind or careless . god , ( says one ) beholdeth not those evils that are done , tush , god regardeth not , another says , the folly or perverseness of our waies . some others make unto themselves , a god so mild , as if he never us'd a rod. and , some again do fancy him to be so cruel ; that their god appears to me to be that saturn , now set up again , who ( as the ancient heathen poets fain ) devour'd his children ; and they fain him , for that which the god-like nature doth abhor . these evils to prevent ; this law divine the wandring humane fancy doth confine all men in sacred worshipings restraining as well , from intellectual objects faining , as from corporeal forms : and him god threats who due performance of this law forgets . for god himself who knoweth best how far by representments , it convenient were , to shadow forth his nature , did devize as many and as few as might suffize . god knew , that if mans frailty might not see some objects , whereupon might fixed be his weak devotion , he would either make vain fictions , or devotion , quite forsake . it therefore , pleas'd ▪ his goodness to prepare those objects for the jews , which fitting were for them , such was the serpent made of brass till by idolators abus'd it was . such were their temple and the mercy seat on which or towards which their eyes were set , in their devotion ; that the wandring sence there being fixed , faith might raise from thence the safer flight , and that religion may a body have , wherein her soul may stay , for , doubtless that religion is untrue , which hath no outward shape for men to view . as for the jews : our weakness , tendring too god , hath vouchsaft the like , for us to do . he hath advanc'd for us to look upon the image of his crucified son , and limb'd him in his word with such dimensions as may , and should employ our apprehensions , without all vain additions of our own , until , the essence of it , may be known . nor of our selves nor to our selves was made this image ; but , the same , from god we had . he set it up , for us to fall before it ; to contemplate ; to honour ; to adore it . this image he that faithfully shall view , thereby , that long left image may renew , wherein mankind was framed by god's hand , and in that likeness we shall ever stand . still praised be that image , which hath power to perfect such imperfectness as our : and let all those who shall the same despise be guilty of the worst idolatries . oh christ so perfect my renewed will that i this holy precept may fulfil . amen . iii thou shalt not take y ● name of y e lord thy god in vaine &c. curses , blasphemies , and oaths , some , can vary as their cloaths ; and , the ruffin , now , begins to seek fashionable sins , no more fearing to blaspheme , than to take a praiseful theme ; but the sin they count so small , doth aloud for vengeance call : and , in figure here we view what for this offence was due . command . iii. if thou wilt free be kept from blame ; take not in vain , god's holy name . to fright blasphemers , we present them with an emblem , of the son of shelomith : ( who worthily , condemned was to dye , and , stoned for his daring blasphemy : ) for , 't is a crime now ripened in excess , though branded with a horrid guiltiness ▪ and of this blott , ( who ever standeth free ) all these that follow deeply guilty be . the common swearer : for , his impious tongue not only to the godhead , offers wrong ; but , ( to his power ) he sometime rends and tears christ's holy body , when he vainly swears . he that affecteth cursings groweth foul , by what this law forbids , for ; on the soul which loves to curse , these plagues are often brought which to befall another , are besought . they are not in a mean degree to blame , who shall prophane the great almighty's name through levity , as when him name they shall , for trifling causes ; or , no cause at all . he , that with oaths , protests in matters vain ; or , sweares for truths , what he himself doth fain ; or , tells for certain , an uncertain thing ; or , vows to god , what he neglects to bring ; or , maketh vows of what are not allowed : things lawful ; or , things comely to be vowed : even he who ere he be that shall transgress these ways , is tainted with a guiltiness for , all these ways , gods name is vainly used ; and such offences cannot be excused . to these we add our scevites , who presume the power of exorcisms to assume , and work by conjurations of such kind , as may no lawful approbation find , and much from these , those cheaters differ not , who by confederacy the name have got , of cunning men or women , and pretend . to know black arts and practice , to defend our bodies , or to keep our goods from harms , by wicked spels ; prophaning in the charms , the names of god , or portions of his writ , for , in such actions they dishonour it . nor is he better who delights to make , gods truth a theam for vain discourses sake , or , thence extracteth jests ; or , reads , or hears his word , with heedless eyes , with careless ears , or unprepared heart . nor , are they less prophane ; who to conceal their wickedness , or , meerly to be deemed men devout : still at their girdles bear , gods book about , or , study holy scriptures to devise : a cloak for sins ; and proofs for heresies or , truths pervert their falshoods to maintain , for , all of these assume gods name in vain . they of the like offence partakers are , who ( as they term it ) make a holy war for christ ; and in his name do that pretend , which is for some concealed wicked end . all they who pray for these , ( by name of such , do fight gods battles ) do offend as much if they shall know it ; for , accursed is such bold and bloody policy as this . he that plots treason , or invents a lie , the cause of god or truth to justifie ; doth stray as wide : for , to assist his foes . these in gods name ; within his ensign goes . moreover they are guilty of this crime who in undecent manner or ill time reprove , or threat , or comfort , or apply gods promises , or judgments , or deny , their needful application in gods name , when time , and place for them require the same for , of the service , careless they appear , pertaining unto him , whose name they bear . he breaks this law who runs ere he be sent , and in gods name speaks what god never meant , he that from holy orders , goeth back . and by his idleness becometh slack in duties of his calling ; or ( grown rich , by church promotions ) thinks it overmuch , to execute that function as he ought , to which with wealth and honour he is brought , even he , what fair excuse so ere he make , is justly said gods name in vain to take . for , if he proveth guiltless , he receiv'd a dispensation , more than i believ'd . a prayer without faith ; a formal mention of gods due praise , without a due intention . yea , vain or complemental salutations , without sincerity are prophanations against this law , though many men have thought , that these are signs of persons better taught . dissembling fasts ; thanksgivings mumbled out , with babling repititions , ( and devout , ) in nought but feigned term or length of time , do make men guilty , likewise , of this crime ; nay many sermons of the vulgar strain , are taking of the name of god in vain . he that his church or chappel hath bedeckt , and yet gods living temples doth neglect . he , that a love to those , doth seem to carry , yet , leaves defac'd his outward sanctuary ; he that to bend his body is asham'd , when he shall here his blessed saviour nam'd he that without an inward adoration , bows outwardly , or , with an affectation , to mimick gestures ; or , performs the same , unto the vocal sounding of the name , or either practiseth , or leaves undone , such duties in contempt of any one : even he ( though to be guiltless he pretends , ) against this third commandement offends . but none this holy precept more have broke than they , who on themselves christs name have took , yet live like infidels , excepting those , who guild hypocrisy with godly shows , and under pious habits use to prey , on those , ( who being more sincere than they ) are threatned , and suppose all well bestown , while these will take ; till nothing is their own . god keep his lambs form these as from the worst of all dissembers , and the most accurst . the faults condemn'd , seem nothing to have bin to this abhorred hell begotten sin , are drunken jollities , unbridled passion , a wicked custom , slight consideration , and evil nurture ( but much blame is cast , on tutors and some parents for the last , ) all these must therefore shunned be by him , that would not swear , for-swear , curse nor blaspheme . this must be likewise heeded , that unless we still ( on all occasions ) de confess , the name of god ; and sanctifie it too , by such good duties , as we ought to do : ( as in relieving those who in his name , shall ask ( without abusing of the same , in swearing by it , when just cause requires , in suffering for it , ( though by sword and fires ) when god may be dishonour'd , by a base forsaking of our faith , or of our place . yea , if we be not ready to our might , in all gods attributes to do him right ; and honour him , in deed , in word , and thought , in what we can , ( although not as we ought ) we faulter in our duty ; and 't is plain , we do profess to bear gods name in vain . my heart lord god so settle in thy way that i this law , may never disobey . amen . iiii remember that thou keep holy y e sabboth day &c. 't is not in the common creed that he gather'd sticks for need , who for sabbath breaking dy'd , for all wants were so supply'd , that it seems he did transgress , by contempt , or carelessness . he commits the same offence , ' gainst this precepts moral sence , who the christian sabbaths wrongs , and a plague to him belongs . command . iv. to hallow , do not thou forget those times , which god apart hath set . you that our christian sabbath do despise , behold this figure with regardful eyes : for , though on us this precept doth not lay the ceremonial service of the day ; or , to a jewish sabbath , us confine ; it n'retheless , a duty doth enjoin , which no man living can be freed from till to the general judgment christ shall come . for , nature urges , that convenient rest , should be allowed both no man and beast , lest their corporeal substance should miscarry before the time ; and 't is as necessary , the soul should have some leisure to attend his will , on whom her being doth depend . freemen , may rest their bodies when they please , and wise men , know how for to take their ease : but , lab'ring beasts , and men who are depraved , or , they whom wants , or tyrants have enslaved , had restless lived , till their life time ended , unless this holy law had them befriended ; and they who to the flesh most ●avour show for soul affairs , but little time allow . this god at first foresaw , and for that cause ( though in mans heart he then ingrav'd his laws essential , and long oblig'd him not to such additions as time since begot ) yet when he found that error and transgression had wholly rased out the first impression : to stop corruptions growth , he afterward to rites , to times , and places had regard . all men at first had liberty to take what daies they pleased holydaies to make ; or , for convenient rest . nor did from all this freedom cease when god the jews did call to keep their sabbaths ; for to one set day no nation were oblig'd save only they ; nor , had the gentiles any other ties save to observe it in a moral wise , so far as might preserve unto the creature the freedom and well being of its nature . a law concerning rest and holy dues confin'd indeed the people of the jews to one set day , even one set day in seven , to them were ceremonies also given concerning it ; which no man might transgress ( save in great need ) without much guiltiness that law , which nature simply had received at our first being was to them derived with such like accidents as might be best to keep them firm , and bring in all the rest in gods appointed season to embrace the law of nature in the law of grace . their customs and their ceremonial day with christ was buried and so swept away . when he arose from death , that to renew and celebrate the sabbath of the jew , we are no more obliged than to rear their temple , and to build their altar here , and yet , lest man's corruption and the lack of accidents , might bring the substance back . even to the first neglect , christ dist instate his church with power to change or abrogate the cirumstances of this law , so far as needful seem'd , provided that it were essentially preserved , and in this she hath performed what required is . for , though the time be changed , it retains the same proportion ; it for use remains the same in essence , and that being so the same obedience , is now due thereto , and , to what circumstance the church thinks fit , to help continue the right use of it . now therefore , though that every day be free for works which truly necessary be ; and , though those worshipers which are sincere may worship any day or any where , yet none can without guiltiness despise the places , rites or times , of sacrifice appointed by the church , while they accord what may be authorized by the word . this law is therefore broke when we despise the fastings , feastings , or solemnities the church appoints , or if we shall deny such daies to honour and to sanctify by rest from common labours , whensoere we may without much damage , them forbear ; or , if we vilify those christian rites whereto the publick discipline invites , or , them perform not on their proper day as often as conveniently we may . this law is broke , if to our lab , ring beast , or , servant , we allow not so much rest as nature shall require , and may conduce to keep them able for our lawful use . or , if we shun not all occasious too whereby we may against this law misdo . and they are these ; a hardned heart , a mind prophane , and unto greediness inclin'd , a false belief ; false liberty ; false knowledge , frequenting of the company and colledge . off false believers ; ( from whom self will pride and superstition no man can divide . let no man then that lawless freedom take which may occasion strife or scandals make , by needless labours , nor mis-censure them who take some liberties which they condemn , in things indifferent , and shall not move in such ' gainst which their governors approve ; and in their manners let them peaceful be , though they in their opinions disagree . let not those times the church hath set apart to rest the body , to instruct the heart , and to preserve a due commemoration of every blessed means of our salvation , be judged vain , or , that they do not draw authority sufficient for this law : but let them know for truth , though not for news , that all the feasts and sabbaths of the jews were but the types of ours ; and that if they shall for the shades the substance cast away , they are unwise ; and guilty of offence against this precept in the moral sense . let those who for the bodies ease and pleasure part of this time allow ; preserve the measure that 's justly due , and in due manner too do that which is allowable to do : not for the soul 's well being caring less than to prevent the bodies weariness . let them who of the soul most heedful seem , remember , still , the body to esteem . a portion of that manhood , for whose sake our sabbath-maker did all sabbaths make , and give it so much liberty as may make pleasant all the duties of the day . and since no private spirit can impose a rule for all ; let all be rul'd by those who by a publick spirit come to learn what may a publick body best concern . or , if among us any one shall deem there is a truer way made known to him ; so let him walk that he himself approve to be in all his waies a child of love. for sure i am , that if the common peace he keep until humility increase , true knowledge in him he , then plain will see who best expounds this law the church or he. come holy ghost , so sanctify my heart , that from this law i never may depart . amen . v. honor thy father and thy mother , &c. he that sought his fathers death sonless , yielded up his breath . he , that , would his prince have slain , had his pardon sent in vain , for although the king for gave , justice urg'd her due to have , that rebellious children may learn this precept to obey , and the subject stand in awe how he sins against this law. command . v. on them all honours due , bestow , who , by the name of parents go . what of rebelling subjects will become , and graceless children view in absolom : for , whose offence the earth did ( as it were ) refusal make his bodies weight to bear , and heav'n rejects it ; that they might present him hanging for a dreadful monument through ages all , to warn and keep in awe the sleighters and infringers of this law. this foremost precept of the second table unto the first , in this is answerable they both enjoyn and honour where 't is due , their differences are these which do ensue ▪ here blessing follows ; there it went before one parent , that concern'd ; this , many more . he that shall break this precept , maketh snares wherein to hang himself at unawares , and overthrows ( as much as in him lies ) all common-weals , and all societes ; yet , some affect it not , but loudly cry for times which may erect a parity . and , some who dream they keep it , are to blame by being ignorant how far the name of parent reacheth , which we briefly show , that they might better do and better know . we from the parents of our bodies have a natural being ; and they justly crave to be obey'd in all things , but in those which either may superior powers oppose , or , to some being hurries us , that shall be worse , than to have never been at all . beside these parents , we to many moe a duty , by this obligation owe. the fathers of our country , by this law first claimeth of us , honour , love and awe , and from himself , the same prerogatives to his inferiour magistrates derives . there is a fatherhood in those that be our elders , and our betters in degree . our masters also , may have warrant here , to challenge from us , reverence and fear . and husbands also may infer from hence good proof of right to their preheminence ; and if a witness wanted thereunto , my wife i know would say the same i do . and that , i give god thanks for as a blessing , that is not founnd in every mans possessing . our ghostly fathers by whose careful pain we are anew begot , and born again ; ( ev'n to a life more excellent than that , whereto our fleshly fathers us begat ) have honours due , no less than those to whom , we sons and daughters in the flesh become , yea and our fathers in some sort they be , who , from thrall , wants , and death , hath set us free . all these from us an honour may command , according to the place wherein they stand ; to some of them we do not owe alone , that honour which may outwardly be done , or , that unfain'd respect , which doth accord , with bare obedience . but we must afford all helps , whereby we also , may prevent the want , the shame , the harm , or discontent , which may befall them , we should meekly bear their words and blows , ev'n when unjust they are ; we should not pleasure take in any thought , with which dishonour may to them be brought , though they should curse us , we must always bless , defend their lives and hide their nakedness , we should not hear them wrong'd : nor should our tongue to all men tell it , when they do us wrong , but pray and strive , that blameless we might prove , how crookedly so ' ere they please to move . for he alone who thus obey them shall , hath an obedience evangelical . among those many who these laws do break , and pass unheeded any breach to make , on this command , who greatly are to blame , in being disobedient to the same , the first and worst are that ill tutor'd sect , who magistrates , and rulers contradict , they who at all superiors madly strike , and fain would have us honour'd all alike , are deeply guilty , and this just command , they frustrate make ; if ought i understand . the other sort , doth government forsake , of whom god pleas'd this gracious law to make , do sometime also grievously transgress , against this law when they by wilfulness , by pride , or cruelty , provoke or stir , those to rebel , who sons or vassals are . for , he that wilfully gives cause of ill , shares equal guilt with him that acts it still . by sinning he brings others to be naught , then suffers by them , for the sin he taught . for they who tyrannous commands do lay , shall find their servants treacherously obey . the crimes forbidden here as having bin , occasions of a more immediate sin , against this law ; are envy , self-conceit , licentiousness ( which thinketh over-streight , all tyes of government . ) forgetfulness , of those commodities which we possess . by them who rule us likewise we may add , ingratitude ; ill habits sooner had , than lost ) gross rudeness ; and the vice , whence most sins flow insatiate avarice . i now remember that i named not some other parents overmuch forgot . we have a heavenly father unto whom , his children should more dutiful become than yet they be . but , what to him we owe , the former table of these laws doth show . we have a mother too , which ( more our sin ) hath in this age 'ore much neglected bin , nay worse ; ( i would it were untruly said ) she hath dishonour'd been and disobey'd , more like a cruel step-dame than like her , within whose blessed womb conceiv'd we were . i mean the holy church the spouze of christ , for we her wholsome discipline resist , her comely ceremonies we despise , her government we often scandalize , we slight her blessings , we her counsels hate , we of her ornaments and her estate dispoil her ; her best children we betray , and when she would embrace we run away , in all which things we disobey this law , and vengeance both on soul and body draw : god grant this wickedness we may repent , before he change into a punishment , the blessing promis'd : for he from the land , will root the breakers of this great command , that men may know the danger to contemn , a good condition ; when 't is off'red them . some are already gone : and though few see , ( or will confess ) that they afflicted be for this offence : yea though few think that they , were rooted out , because they went away by their own choice : yet god to them hath shew'd their error by some plagues which have ensu'd ; since their departure , that they might perceive , how frowardly they did their mother leave ; and that the truly penitent might there , enjoy the blessing they did forfeit here . god open so their eyes in their distress , and so instruct them in that wilderness , to which they run , that ( though like sarahs maid , they fly from her with whom they should have staid they may divert our heavy condemnation , and leave a blessing to this generation . lord grant thou this , and that those may not shame their brethren who departed without blame , to civilize the lands which know not yet , their blindness , nor what sins they do commit . and gracious god , preserve a heart in me , which to this law may still obedient be . amen . vi thou shalt do no murder , &c. murther leaves a bloody stain , which unpurged will remain , till a flood of tears it cost , or till blood for blood be lost . nor old age , nor length of time cleared joab of this crime . nor his power , though great it was , nor a priviledged place could his head from vengeance hide , but for this offence he dy'd . command . vi. the makers image do not spill , where god commands thee not to kill . none had been safe , unless the bloody sin forbidden here , had both restrained been , and still pursued ( mischiefs to prevent ) with open and with secret punishment . therefore almighty god ( who hath decreed that he who sheds his brothers blood , shall bleed ) attends it still with vengeance : and the sword ( according to the dreadful sounding word pronounc'd long since to david ) shall not leave him or his house who doth of life bereave a guiltless man ; till for that crying guilt , some blood of his untimely shall be split . for though like him , whom here we represent men , may by greatness , keep off punishment , till they are old , it will their heels pursue , and give them at the last their bloody due ; for i have rarely heeded one in ten , of those rash-headed and fool-hardy men , who ( as they fondly term it ) fairly kill ; but , they or their , have either suffered still , deaths violent ; or died in their prime , or , issueless ; fo this blood-spilling cirme , yea , and for ougit is known , the self-same doom on those who yet escape , e're long may come . and if the fair done murthers have these fates , how shall he scape that foul ones perpetrates ! of this offence , let all men conscience make for their own weal , or for their childrens sake whom they beget : for in the same degree wherein they murther , it repaid shall be , or their own persons , or on some of those by whom her due , just vengeance may not lose . if thou hast took away the life of fame from any , thou shall suffer in thy name . if by unchristian anger , or by hate , thou shalt occasion what may ruinate anothers being ; in thy generation , or in thy self , expect retaliation ; unless repentance in a fount of tears shall cleanse that stain , which nothing else outwears . oppression makes the poor his life to leese like poysons which destroy men by degrees , with lingring deaths , and in an age or two that sin doth all those families undo which were enrich'd thereby , yea i have seen their sons who by oppression rais'd have been , to fall from large estates by some and some till they to such base poverty have come , as brought them to the gallows : therefore they act murthers who take means of life away by an oppressing hand ; and murther not the poor alone ; but those whom they begot . he is in heart a murtherer who prays for others deaths ; and in effect he slays , who can , but will not save , it to afford deliverance , with justice will accord . nor from this error are they counted free , who ▪ wittingly shall an occasion be to other men , of that which may intice by word , or by example to this vice . such are those hacksters , ( who themselves don me men of the sword ) ( but sure enough i am ) ( men of a base condition ) these are they who flesh our blooming gentry in the way of brutish quarrels , and their minds possess with rage instead of sober manliness . just of their stamp , are they who shall provoke their friends unto revenge for what was spoke in drink or passion ; making them believe they were disgraced if they should forgive ; and so the fools are urged to pursue those wicked counsels which at last they rue . another way as faulty are those men who publish by the tongue or by the pen those heresies and fancies which undo ( here and for aye ) themselves and others too . these last , are out of question deeply dy'd in this red crime , though some of them can hide their guilt with holy shews . the former sort though well esteem'd , and such as none report or take for murtherers , would soon be cast if an impartial verdict should be past . there is a murthering poyson in some words and flatteries , are otherwhile the swords that kill their hearers ▪ though when they infect , they do not murther by a line direct . moreover , other while unkindness may strike dead a gentle heart ; and such as play false play in love , ( as when they do allure and causlesly reject ) may soon procure untimely death . but such like youthful crimes though jested at , bring vengeance many times . he that by lawful means doth blood require for blood unjustly spilt , with more desire to satisfy his rage , than to prefer true justice , is a parcel murtherer . and so are such , who practise to encrease a publick concord , or mens private peace . in some degree of murtherers are they who to their might remove not for away all such occasionings as may begin or help to perfect this inhumane sin and therefore by this law we are forbidden , to keep an enmity in secret hidden , that may provoke revenge : which to prevent a duty doth precede the sacrament of christian vnity ; and they commit against this law who fail to practise it . pride , wrath , scorn , avarice , wine in excess , wrongs , jeers , neglects , and jests with bitterness , with other such ( which either are or draw occasions on , to violate this law ) are breaches of it . and though few suspect , ( because these are but breaches indirect ) that such enormities unpunish't be ( for that , but seldom they inflicted see immediate stripes ) yet , questionless , by such those troubles are brought on , that shorten much the life of man ; and thereby finish'd are his numbred years before he is aware . the souldier ( whom i had almost forgot ) is very peaceful , if he murther not . to kill is his profession ; yet i say , he murthers if his prisner he shall slay , the battel being past . the voluntary whom , an ambitious avarice doth carry , to hostle actions , when his lawful prince , nor sends nor calls him , nor the just defence of his own person , or his countries good engageth to become a man of blood . ev'n he may be suspected , not to tread a path so noble , and so warranted as he conceives : yet neither praise i them , nor do i peremptorily condemn their practice , but refer what i have said , in their own conscience to be rightly weigh'd . lord give us eyes our secret sins to see , while time and place to us vouchsafed be , that we may leave them , and that love embrace which will conceal them with her vail of grace . for , it with joab we grow old in sin , which hath not really repented bin , till thou growst angry ; vengeance will not tarry but stimes us dead , ev'n in thy sanctuary . thrice holy trinity , my heart possess , and , i , this precept , never shall transgress . amen . vii . thou shalt not commit advlterie ▪ &c. when this figure thou hastey'd , think how these two wantons dy'd , and what horror was therein , when death took them in their sin , hurrying them from their delight , to an everlasting night . mind it well , and mind it so , that thou still may'st careful grow , from those evils to be free , which this law forbids to thee . comman . vii . comm●● thou ●o such act unclean , as 〈◊〉 adultery , doth mean. behold this figure , you , who take delight , to give the reins to wanton appetite : and , say within your selves ; why may not we , struck suddenly , in our polutions be , as well as these and others , who have bin , at●●●ched " in the very act of sin ? consider this and tremble : for no year wheels round , but , we of one or other hear thus taken ; that , you might forsake the snare , and others be forwarn'd of coming there . permit adultery , and none shall breed without a mungrel and a mingled seed , allow such mixtures and none then shall know , on whom the dues of birth-right to bestow , save a blest faction . and what havoke then will trecherys and murthers make of men ? and , who will careful be to foster that which no man owns , and brutish lust begat ? so needful was this law , that here to dwell without it , were to live the life of hell with fiends incarnate , whose licentiousness their own and others mischiefs would increase . be therefore thankful for it ; and declare your thankfulness with diligence and care in keeping of it ; that you may have rest from sorrows here , and be hereafter blest , and lest your duties from you , may be hidden , observe that by this precept is forbidden , not only such uncleanness as polluteth a married bed ; but , that it those reputeth , offenders too , who simply fornicate or in a married or unmarried state , abuse their members in the wanton fact of any lawless or uncomely act ; which appertaineth to that fleshly sin , which by the law hath interdicted bin . no breach of wedlock was perchance in that bold zimri did with cosbi perpetrate , yet vengeance followed on it , to affright all those who in laciviousness delight , young onan climed not his neighbours bed , yet god for his transgression struck him dead . and let the shameless wantons of our days , who boast ( as of a deed that merits praise ) how many untouch't virgins they deflowr'd lest by a sudden plague they be devour'd , for less than that of which these villanies boast , full three and twenty thousand lives did cost in one days round ; and it may forfeit them their freedom in the new jerusalem . to shun gross wantonness will not suffice , unless the wandrings of adulterous eyes , lascivious touches intermixt among the temptings of a lust provoking tongue , bewiching smiles , and gestures , which , intice , both mind and body to embrace this vice , with such like cycean charmings , be supprest , which help transform a man into a beast , nay if the secret longings of the heart , we labour not ( with all our strength ) to thwart , when they incline to lust ; we thereby shall . be guilty , though in act we never fall . if therefore blameless we would still abide , we must some precious antidotes provide against this poyson . we must careful prove far from us , all occasions to remove , which may allure : and they are such as these vain songs and poems which are made to please a wanton ear , and movingly express the longings and the acts of wantonness . obscaen discourse ; lascivious company ; the giving of an opportunity , ( that may be shunn'd ) to such as we do know are not so bashful as to let it go . these are occasions , of especial note , as bounds to this offence , not so remote , but , that they bring it easily to pass , yea , other while before it purpos'd was , and , for that cause , this law commands doth lay that we remove those from us far away . nor are those all the temptings unto lust , but there be otherswhich avoid we must as much as these ; fantastical attires , and wanton dressings kindle lustful fires . this makes them so esteemed , and so sought , that other while they are full dearly bought , that some to play the harlot have been fain those various costly dressings to maintain . oft visitings , and spending of the day , with such as trifle half their time away in complements , ( and intercourse between each other , but to see or to be seen . ) ev'n these things blow the flame , and many a one by such impertinencies , is undone . the faring delicately in excess , the common sin of beastly drunkenness , are here attatch'd , arraign'd and sentenced , for often causing an adulterous bed. constrained marriages made up by friends , for honour , wealth , or such improper ends , both partys very frequently undo , and cause adulterys and murthers too . where touth and age of too unequal years together match ; both jealousies and fears are guests , and rarely have such weddings bin without occasions of this filthy sin . if , therefore of this crime we would be clear , let us endeavour alwaies to forbear all such as these , as well as to eschew a gross adultery , and so pursue each means which may be helpful to acquire a blameless practice and a clean desire . that we may soul and body beautify with every flower of spotless chastity . for , carnal whoredom was long since a gin by satan forged for the bringing in . of ghostly fornications most impure , and frequent testimonies may assure that they who love strange flesh as many do , will change their god with small perswasions too . lord from these vanities direct our eyes which may at unawares the heart surprize ; the law within our members we do find doth cross the law that 's grafted in our mind . that which we hate we are intie'd unto , and what we love we often fail to do . our will thou hast renew'd but in the deed we are not , yet , enabled to proceed with such a constancy as we desire , nor with such pureness as thou dost require . make perfect what in me thou hast begun , compel me , that i after thee may run . let not the world adulterate in me the love which i have promis'd unto thee ; although my waies be crooked in thy sight , preserve thou my affection still upright . and let thy love so keep my heart in awe that i may still be blameless of this law. amen . viii thou shalt not steale , &c. if a souldier might not thieve , no man may , as i believe ; if such measure achan find for a prey in war purloin'd , what , on these will justice bring who rob country , church and king ? with his children achan fell ( yet i hope their souls are well . ) but if these do not amend greater plagues for them attend . comma . viii . what want so e're oppress thee may steal not , anothers goods away . light fingred achan here doth figur'd stand , who for infringing of this eight command , brought both on him and his a fearful doom to make it known to every age to come , that sacriledge and pilfring may undo both such as use it , and their children too . so strongly are these pre●●pts knit together , and have so much dependance each on other , that none of their whole number can be mist , nor virtue perfect , without all subsist . a families necessities , who can support aright or honour god or man with due respects ? or fully exercise the praiseful work of christian charities , unless this righteous law had been ordain'd whereby each man his own might have retain'd ? the painful hand had wrought but for a prey for slothful drones to spoil and steal away , did not this law prevent ; and they should then possess most wealth who were the strongest men . none would have labour'd but for present need , and to pocure and keep , whereon to feed , would so imploy us , that we should not find a leisure hour to rectify the mind , by knowledge , or by seeking that which is the essence of our being , and our bliss , for , as base poverty hath dwelling there where lawless living and disorders are ; so , where that poverty , doth much abound , a brutish ignorance is alwayes found , for , though wealth makes none wiser , yet , it might yield means of knowledge , being us'd aright ; and equal are the sins , to rob the rich as spoil the poor although they seem not such , since that which makes the difference in the facts is in the sufferer , not in him that acts. let no man therefore , lay his hand on what is portion of another mans estate , with purpose to defraud him ; lest it bring a gangrene , and become a cursed thing , which will devour what he before possessed , and stop him in the way of being blessed . rob none ; but of all other shun the theft by which poor widdows are of that bereft which is their lively hood , or that whereby the fatherless compelled are to cry to god for vengeance . and be wary too thou do not willfully thy self undo by execrable things , lest achan's crime bring on thee achan's death , in evil time . for , though deaths due for every sin that 's done some louder cry , and bring it sooner on . there are a thousand thieveries by which the worldling is advanced to be rich with little sence of sin , although they be infringements of this law in high degree . the trades-man stealeth by a frequent lying in bargaining , in selling and in buying ; and most he suffers by this fair-tongu'd thief , who entertains of him the best belief . some courtiers have their pilfrings , which they call their fees or vails , whereby when dues are small , and , their expences large , they soon grow great , and keep their master also in their debt , whose royal name is used to conceal their frequent robbing of the common weal. some steal into estates by their unjust abuse , by whom they have been put in trust ; and men so frequently this way misdo , that such are counted honest livers too . some rob the church ( and this too is no news ) by keeping from her labourers their dues , and by assuming as their own estate what piety to god did consecrate some church-men rob the layty by taking that calling on them without conscience making of those performances , for which god gave the portions and the places which they have ; and doubtless , for the sins of such as they the churches heritage is took away . some by authority or quirks of law raise projects from their neighbours to withdraw their livelihood : some others do no less by outward shews of strict religiousness , or cloked honesty , the latter sort make means to cousin by their good report . some wantons , ( guilty of no petty wrong ) steal hearts , which unto others do belong . some steal both goods and persons . thus do they who take the heirs of mens estates away against their wills ; and when this theft's begun , most commonly both parties are undone . some steal the wit of others . and an ass to be a witty creature , thus may pass . some stealrewards and praises which are due to other men ; and these are not a few . some steal preferments , i could tell you how , but will not , lest indanger'd i may grow by babling of it ; or lest other some may by that means to wealth and greatness come , who do as yet retain their honesties , because they have not learn'd such tricks to rise . some steal mens good opinions , by concealing their own enormities , and by revealing their neighbours errors , with such shews of ruth as if they were all charity and truth . shun all such thievish paths , for he that follows these tracts , may peradventure scape the gallows , but shall not scape unpunish'd , though god may defer his wages till a longer day . as those are not excus'd ; so shall not he from our infringement of this law be free , who nourisheth a cause of this offence by idleness , by prodigal expence , by vicious gaming , by regardlesness to husband wisely , what he doth possess by keeping to himself what was bestown as well for others uses , as his own ; or by withdrawing ( through deceit or might ) the hirelings wages or the poor-mans right whereby those may be driven to supply by stealth or fraud , their griping poverty . more such occasions , he himself may find who doth examine with a single mind his private practices , and how the end of one thing on another doth depend . oh lord vouchsafe me grace to be content with whatsoever thou to me hast lent as long as life on me shall be bestown , let me be fed and cloathed with my own , and , not with that which being none of mine may make my neighbour want , or else repine ; if by a wilful or unwitting wrong i have detained ought which doth belong unto my neighbour , give me means and will by restitution for my doing ill to make amends , or else do thou repay them the dues which i unwillingly delay them . forgive thou also my unrighteousness , that it corrupt not that which i possess , or marr my thrift ; and for he time to come so wary keep me of departing from this law , that i may still in heart and hand continue faithful unto this command amen . ix . thou shalt not beare false witnes against , &c. who can hope for justice where magistrates false witness bear ? or , secure in falshood be , when great princes scape not free ? she who naboth's death contriv'd was in wrath of life depriv'd , and her flesh by dogs was torn though a queen and princely born , that all others heed may take how this precept they do break . command . ix . in any case no witness bear , of things which false or doubtful are . vvere his edict omitted , who could say , he should enjoy his life or goods a day ? if nigh his habitation chance to dwell , such neighbours as the wicked jesabel , ( and her curst instruments : ) whose downfall , here is typfi'd , that such may stand in fear . where could we be secure from perjur'd men , unless god sent forth vengeance now and then , to find out those who secretly contrive how , others of their portions to deprive , since , very often this offence hath none who can behold it , but , that god alone ? or , by what means might they be kept in awe , whose greantness makes them careless of this law ? how safe seem'd jesobel , by being great ? and , yet , how boldly did the prophet threat succeeding vengeance ? and though she were high , how low upon a suddain did she lie ? that high and low , might view her cursed plight and more in truthful honesty delight . most know , that , of this law they breakers are who bear false witness , at the judgment bar , and very many are not without fear , in such ungodly actions to appear , but , few do seem , aright to understand , their other breaches of this ninth command , to lie , accounted is a fault so small , that many feel no sence thereof at all , but , make a play-game of it : yea and some such patrons of that evil are become , that they allow , and justisie the same as praises rather meriting than blame . but , this will prove though held a petty sin the serpents head , that brings his body in , and , an officious lying , may in time ingage us to commit a greater crime ; however he that an untruth shall speak , or truth ( if to deceive ) this law doth break . to praise is commendable ; yet thereby when we of others better testify than they deserve ; true vertue we deride , and sinners in their sins are justifi'd , unless it be ( by such a modest praise . as flows from hope , our friend affects the ways which yet he walks not ) that our praise may be a gale to ripen what we blooming see : for this is neither purpos'd to deceive the hearer ; nor advantages to weave for him that speaks it : but a wise intention to cherish buddidng virtue by prevention ; but , he that flatters doth pollute his mouth , and is a falsifier of the truth . the parasite , who shames not to uphold , whatever by his patron shall be told , or , seeks by jeering to discountenance , a simple truth ; and falshood to advance , against this holy precept so offends that punishment his guiltiness attends , yea , they who get access to great mens tables , by coming furnished with news and fables , are thereby often guilty of this sin , which by this law hath countermanded bin . when we dare venture to reiterate , those rumors which the common people prate , on meer surmises ; we are accessary to many slanders : we make truth miscarry , and bear false witness to the wrong of many , when we suspect not that we wronged any , nor can we satisfie for these offences , which then may follow , if our sov'raign princes , or there affairs of state , shall wrong sustain by such false tales as we receive or fain . when out of levity reports we make of others frailties ; or occasions take to mention jestingly , what may disgrace the person either absent or in place , without just motives ( or content shall grow ) to hide what love and equity should show we in the main , or in some circumstance false testimonies ; may thereby advance . but , he that uttereth slanders in despight , or justifies the thing that is not right , or judgeth rashly in anothers cause , or any needful witnesses withdraws , or ( by concealing what for truth he knows ) betrayeth innocency to her foes ; or , hears another injur'd in his fame , with silence when he may prevent the same ; or unto any one occasion gives whereby , he falshood , for the truth believes : ev'n every such a one false witness bears , what cloak of honesty so'ere he wears ? nor are they guiltless , who avoid not that , whereby occasions rise to perpetrate against this law. as bribery , respect or disrespect of persons , which infect the soundest minds , and bring them by degress , their innocent integrity to leese . yea , he who so loves bribes , though he were wise , they will make deaf his ears , hood-wink his eyes and so corrupt his heart , that the shall know no truth , except some profit thence do flow ; nor , any falshood fear to entertain , whereby he may assured be of gain . and , lest by some those men be judged free from this offence ( if any such there be ) who by false miracles , false revelations , false dreams , false visions , false interpretations of holy scripture ; or by such like patchings of ●arnal wisdom , and of sathan's hatchings affirm that thing for truth which is a lye ; know that these juglers in degree as high as he that 's worst ; prove guilty of this sin which by this precept , hath forbidden bin . for though our doctrines be not so unsound , but that some truths among them shall be found , though cloath'd in lamb-skins we do seem to go , though for a blameless life we famous grow ; though in our formal zeal surpass we shall the pharisees , and ev'ry priest of baal ; tho' oft we fast ; tho' loud we pray and long ; tho' we seem'd wrong'd , and patient of the wrong ; tho' we affect the crown of martyrdome , and dye as if we death had overcome . yea tho' we seem as angels , who from heav'n had power , and knowledge , and commissions giv'n ; yet , if our zeal , our outward piety , our knowledge , our affected constancy , our suff'rings , and the truths which we have said were that the god of truth might be betray'd and falshood favour'd ; we offenders are , against this precept , we false witness bear . and all our godly shews , are fruits of evil delusions and impostures of the devil . lord sanctify my heart , and keep my tongue , that , it may neither do my neighbour wrong , nor prattle those untruths , which may oppose the verities , thy spirit shall disclose ; but , grant that i who see how these offend may find out mine own errors and amend ; yea , lord so teach me and be so my guide , that , faithful to this law i may abide . amen . x thou shalt not covet thy neighbours house , &c. when in us this vice begins , crowns we pawn for crooked pins , and by coveting of more forfeit what we had before . blockish ahab therefore mind who by fooling in this kind life and kingdom ( to his cost ) for a kitchen-garden lost ; and his fall is on record that his fault might be abhorr'd . command . x. anothers right desire not , but be contented with thy lot. thou who to covet deem'st it no great crime , consider well , what wickedness in time ar●ses thence , what danger and what shame unless thou timely shall repent the same this folly , and the sequel of it view in ahab , and his guiltiness eschew by heeding of this law , whereon depend all duties , which the former laws intend , and which to us a duty hath exprest more hard to be observ'd than all the rest . a power we have receiv'd to bend the knee , to take , to give , to speak , to hear , to see , and execute those actions which may give most lookers on , occasions to believe that all god's other laws we do fulfil , in some degree according to his will. when we are false at heart , and keep not on with such uprightness , as we should have done ; and were this law left out , some persons might perswade themselves that they were most upright . but by this precept we are taught to see how foul the insides of our vessels be . this findeth out , and smiteth every sin ev'n on the head , and where the roots begin , by checking of that lust which unexprest in outward acts lies lurking in the breast : for 't is the cursed root , whence every thing which may termed evil , first doth spring ; and if it be subdued e're fulfill'd within his egg a cocatrice is kill'd . this law in soveraignty assumeth more than all the precepts mentioned before ; for it injoins to keep within command my lustful heart , which is not in my hand ; and , whose desires , will offer , come and go in spight of all that i can think or do . within my flesh and blood a law still dwells which naturally against this law rebels , and so rebels , that though my hands were clear , my heart would foul and vitious oft appear unless a purging medicine she acquires to purify he thoughts and her desires . yea , though man could not , and god would not see the secret wickedness that is in me , this law , would never let me quiet bide till of my guilt i should be purifi'd ; for every hidden lust it open lays , and still so shows me mine own wicked ways , that when by others i am righteous thought , it frights my soul , and tells me i am naught . at first , into dispair it almost threw me , but god'd good spirit pleased was to shew me , that , what my power extended not unto his grace would so enable me to do , as that it should suffice if i assaid to join my good endeavours to his aid . then i began to see , this law did wound , not to destroy , but , that i might be sound , and that it is a needful probe whereby we may aright the curing salve apply . it shew'd me mine own frailty , that it might unto another make me take my flight . and by instructing me to know my sin hath taught me where amendment should begin ; for when the heart hath learned to obey , the members will the sooner find the way . though our desires , from evil are not free , to us their guilt imputed shall not be if we resist them : and although they wound , we shall at last with victory be crown'd . keep well this law , and all the precepts here a thousand times more pleasing will appear . guard well thy heart , and then this precept will be found a precept essie to fulfil . break this , and thou hast broken down the sluce to flouds , which thy destruction will produce . the total sum of what this law requires , is first , that we confess our own desires , to be corrupt : for purity begins to enter by confession of our sins . next , let us force out longings to obey the former sacred precepts what we may , because , the failing in one duty , still le ts in another lusting after ill. and , lastly let us alway be content with what the grace of god to us hath lent . for , none will keep law moral , or divine , who much at his condition doth repine . how can they love their god to whom he seems to bar them what their appetite esteems without regard their welfare to provide ( as many think ) whose wishes are deny'd ? how can he love his neighbour who doth crave their heritage , their wives or good to have ? and what commandement will he respect who neither god nor neighbour doth affect ? contrary wise him who contentment hath , naught urgeth to pursue a lawless path ; for , to what end should he who doth possess that precious jem , embrace a wickedness ? he loveth god , because he surely knows god's power and wisdom , justly doth dispose that portion which with prove the best for him , although it may be bitter for a time : and him he therefore serves , as he is able , in every precept of the former table . and while this christian mind he entertains , he findeth godliness , no little gains . nor will those men who in their lots delight or cover or usurp a neighbours right , for , he that is contented first believes that every one his propor share receives and not anothers ; next he strives to see how perilous to him these things may be , which god withholds ; and weighs with such regard how fit those are which he for him prepar'd , that resting in his portion well apaid nor house , nor land , nor wife nor man , nor maid , nor oxe , nor ass , nor any thing that is another man's desires he to be his ; but praiseth god , for what to him he gave , and thanks him too , for that which others have . against no law he greatly can transgress who is arriv'd at this con●entedness . and if to get this grace our mind we set , by gods assistance , we may compass it in that degree , whereby attain we may to what we call perfection of the way . but flesh and blood no further can aspire until that kingdom comes , which we desire . strive what thou mayst , affections to withdraw according to the straightness of this law , thy neighbours wife desire not then from him though kind , wise , rich , chast , good & fair she seem ▪ for most who have this way their longings gain'd , instead of blessings , curses have obtain'd , by coveting the goods to others due , the beggary of many doth ensue . and servants gotten , by anothers wrong are seldom gainful , to such masters long , because by being lawlesly possest , they either prove unfaithful , or unblest ; but he that with his own remains content , shall gain much bliss , and many sins prevent . that which doth give occasion to transgress against this law , is want of watchfulness , to heed the baits which our betrayer lays in every object and in all our ways . the want of meditating in our thought what inconveniences are dayly brought , on such as make no covenants with their eyes , nor bound these longings which in them arise . for , such as this way do their best endeavour , may stumble , but they shall not fall for ever . lord , in my self , i could not find the will , much less the power , thy statutes to fulfil . but , i now feel my heart to entertain a willingness ; oh! be it not in vain . thy grace alone renew'd this will in me , and i a worker now desire to be , who may , if thou enable to proceed , improve my willingness unto the deed deny it not , oh god! but from this day ev'n to the latest moment of my stay , vouchsafe unto me thy assisting grace , that i may run a warrantable race . and keep this law and all thy laws entire in work , in word , and also in desire . amen . though no flesh this law obey , in it self ; in christ it may : though it frighteth us for sin ; yet our peace , it ushers in : and , in us prepareth place , for the saving law of grace . when this grace hath taught to love , hardest works will easy prove , and that sin we shall abhor , which we doted on before . the epilogue . the law from god's meer love proceeds , though strict it seems and terror breeds . now having well observ'd this glorious law ( a creature cloath'd with majesty and awe . ) methinks the body of it seems to me , compos'd of such essential parts to be , that , he may find , who rightly from them shall all as but one ; each one of them as all ; and , that who ever breaks or keepeth one , observes or breaketh all , in what is done : as will appear to him , who well attends how ev'ry precept , on the rest depends . he cannot possibly or love or fear one god aright , who willfully doth err in idol worshippings ; in vainly using god's holy name ; in holy times abusing ; or , in permitting so perverse a nature as to abuse himself , or any creature belonging to this god , with such a mind as may contentment in such evils find . and what is of this law averr'd ; we may in ev'ry other precept boldly say . moreover i conceive , it cannot be of less impossibility , that he who gives the creature ev'ry way his right , should in his heart his good creator slight : or actually offend him without sense and sorrow , for so hainous an offence . he that right conscience makes to keep one law , of breaking all the other stands in awe . he that is parents honours as he ought , can never favour murther in his thought , or thirst for vengeance : never will his eyes , or heart , or members act adulterys : no due from any creature will he take , he dares of none conceive , receive or speak , vntruths or slanders : he will never crave ( or by a secret longing wish to have ) what may net be desir'd ; nor ought commit which his profession may not ill befit , but penitence , will smite him for the deed , and in his heart a faithful sorrow breed . much less will he grow wilfully to blame , in prophanation of gods days , his name , his worship , or his essence ; for , in one , well doing , all good dutys will be done , and this which from one law , is here exprest , may really be said of all the rest . the like we may as doubtlesly averr of them who ' gainst one law perversly err : begin at which you please , they so are chain'd , all sins are in the breach of one contain'd . one wickedness contracts another still , and that another ; either to fulfill or hide the first ; until all guilt comes in and wheels him round the cursed orbe of sin. for , what hath he to bar him from the rest , who but in one hath wilfully transgrest ? what other sin would he have left undone , which might have hindred his beloved one ? or , if perpetually he do not act all wickedness , and ev'ry filthy fact ? why is it so , unless ( perchance ) because , his finite nature cannot break all laws , at once in act ; nor his desires extend , to ev'ry thing wherein he might offend ? for ev'ry sacred , law , is in his will ( inclusively at least ) infringed still , and guiltiness would actually appear , if power and fit occasions present were . for , as the laws fair body is compos'd , of portions qualified and dispos'd in such a manner that we planily see , the perfect essence , of the whole to be in ev'ry part ; so , likewise , hath our sin an ugle body , and each limb therein containeth ( whether it be great or small ) essentially , the perfect guilt of all , and , by this body , death a means hath found to give to all mankind a mortal wound . but , prais'd be god , his grace provided hath a light , a guard , an armour , and a path by which we may be quite delivered from the body of this death ; and also come to walk the way of life , which else had bin for ever barr'd against us by our sin . the lamb of god by whom we do possess redemption , wisdom , justice , holiness , with ev'ry matchless token of his love ; the guilt of that transgression doth remove , which woundeth first our nature ; and from him , we have a cure for ev'ry actual crime . he , hath fulfilled what we could not keep : he , gives us power to walk , who could not creep : he , paid the price of that which we had bought : he , got our pardon e're the same we sought : he , bore the stripes for us which we did merit : he , purchas'd crowns that we might them inherit : our fears he doth prevent ; our loss restore , and ( to the true believers ) tendreth more than adam lost . yea , he doth freely give to ev'ry soul a power which may believe and persevere , if well he shall employ , the talents and the grace he doth enjoy . and with a mind in all temptations meek , this power in christ , not in her self doth seek . ev'n they that perish , till they do contemn god's profer'd love : potentially in them retain this power by god's free grace , until their flesh seduc'd , like eve , doth move their will , like adam , to consent and then to act a wickedness and to approved the fact against their conscience : for then god departs from their polluted and rebellious hearts ; and back returneth not until from thence , that guilt be washed by true penitence , the means whereof he also must bestow , or else into obdurateness they grow . affirm we may not , that god will not come to any ( whom he so departeth from , ) twice , thrice , or oftner : for we cannot know how far the limits of his mercys go ; nor by what measure , or by what degree of wilfulness , he so displeas'd shall be . as to forsake for ever , since he may shew mercy where he pleaseth while the day of life-time lasteth there is hope of grace fore every sinful soul of adams race just job confesseth that god oft assaysr to draw the sinner from delicious ways job . 33. 14. the raising up of lazarus from death . when he had four days yeilded up his breath , inferreth also that some few obtain god's mercy who had dead and stinking lain in their transgressions ; till there was no place for help by outward means , or common grace . but this his mercy is the highest pitch , and if a god who is in mercy rich vouchsafe it any where , he doth afford much more than he hath promis'd in his word ; for , though he may confer it when he please , yet , to have left such promises as these had better'd none ; but made those worse , by far who , for the grace obtained , thankless are . oh who enough can praise thy matchless love most gracious god! who pleasest from above to look upon the vassals here below our nature , and distempers tempring so ; and so providing that the blessing lost is purchas'd for us , at anothers cost , and may by every soul enjoyed be who shall accept the means ordain'd by thee . though as did once the jews some christians grudge as if the childrens teeth were set on edge by what their fathers eat and doubtful grow ( although thou makest oath , it is not so ) that most of those , which are or which have bin since time began , shall die in adam's sin ; and are in him rejected without place or means of hope of truly saving grace ; yea , though this be an error whereby such as err that way have urg'd thy justice much ; yet we who fear and trust thee ( and to whom the knowledge of thy secrets therefore come ) remember well ( and therefore heed have took ) that thou , the general covenant being broke ) which first was made in adam ) pleas'd hast bin to tell us of a new one , since brought in , and made with all men so particularly that no man for anothers crime can die : a covenant in christ from whom both will and power we have receiv'd to fulfil so much as shall to thee be acceptable , if we endeavour , as thou dost enable : and whereas , when this knowledge we did want , we dreamed that thy new made covenant concern'd but few , we doubtless did aver a doctrine which from truth did widely err , for that which we did ignorantly call a covenant , is no such thing at all : because we then supposed nothing done , nor ought believ'd , but on one side alone . a covenant ( as men of judgment know ) is that which is contracted betwixt two ; but , thou by that which some of us do say dost all thy self ; and giv'st nor power nor way to act or will what absolutely can be said to be the act or will of man. we stand for nothing thou alone believ'st , thou actest all thou givest and receivest ; yea , if we this assertion must allow none truly worketh good or ill but thou ; man's but a sufferer , whatsoe're he does , he doth because he can nor will nor chose . lord let us know the better , and so know what powers and faculties thou doest bestow on us , to fear and serve thee , that we might in work , and word , and thought still do thee right ; for , thou so equally hast all things done , and shew'st such mercy unto every one , that ev'n by those who shall thy wrath abide , in every thing thou shalt be justifi'd , and none shall truly say , when call'd they are before thy throne of judgment to appear , that thou hast more exacted any way from any man , than he had power to pay , till by forsaking thee he forfeit made of that enabling grace , which once he had . this law of thine which an appearance hath of terror , of severity and wrath to those dull naturalists , who have not weighed how by the law of grace it is allay'd ; even this fear'd law when first the same was made , no other end but man's well being had ; nor hath as yet , except it be to those who sleight thy kindness , and believe thy foes . the former table , which we weakly fain ( doth only to thy glory appertain ) concerneth in the points of highest nature , the welfare and the glory of thy creature . to thee what is it , whether we adore thee for our god , or none , or twenty more ? thine honour was at full e're we were made , and would be so though we no being had . 't is our advantage that thou let 's us know to whom in our necessities to go , and leav'st us not as when we gentiles were , to wander all our life times out in fear , in darkness and in error ; yet to find nor ease of body neither peace of mind . 't is our advantage that we may be bold to scorn those bugbears , which in times of old men trembled at ; and that the power and fame of what was nothing , but an empty name enslav'd us not to come with vows and praise to worship it , as in our heathen daies , which benefit we by this law obtain'd , and which without this law we have not gain'd . 't is our avail that such a god we have who lets us know that he hath power to save , and , that when we our selves to him apply , we need not fear a rival deity will angry grow ; and do us in despight a greater wrong , than thou hast power to right . or , that a jealous juno can make void the hopes which in thy love we have enjoy'd . it is our gain to honour thee alone , and that we need not now go cyprus run to worship venus ; then to seek apollo at delphos ; and from thence a course to follow as far as famous ephesus to see if great diana in her temple be : and thence again to post , in hope to meet with jove inshrined in the isle of creet . our times and substance wasting to receive that from them , which they had not power to give . what were it unto thee , ( but that our peace thou lovest ) if we dayly shall increase our vain will-worshippings , till we devise as many superstitious fopperies as we have sensless dreams ? or if our daies we spend on idols , forging puppet plays , and false ideas , till all truth be lost ? and then , ( which is effected now almost ) fight , brawl , and preach , to make up sects and factions to help maintain the whimsies and distractions which fool us , till we find some chrotchets new unknown to christian , heathen , turk , and jew ? moreover , ( but , that our own harm it were ) to know no power whereof we stood in fear , and were it not a merciful prevention of miseries , of mischiefs , and contention which else would rage among us if we had no name , in which with reverence might be made vows , oaths , and protestations ; or if we should not believe a will and power in thee to heed and punish it , when wrong were done ; what benefit to thee , ensu'd thereon , for which thou shouldst vouchsafe to make a law to keep the damn'd for-swearers hearts in awe ? what suff'rest thou , when mad blasphemers rave against thy holy name , that thou need'st have a law to curb them ? or , what have they done more than those dogs , which bark against the moon if they themselves , or , others of their kind no damage by those blasphemies did find ? and but , that sweetly provident thou art ev'n for the meanest and least worthy part of all thy creatures ; what was that daies rest to thee , which thou ordain'st for man and beast ? their pain or ease , thy rest augmented not , nor , profit by the sabbaths hast thou got ; or , by the festivals ordain'd by thee , for , they , not thine , but mans advantage be . our essence being of a double nature , and , thou best knowing what best fits the creature , requirest all men so their time to use , that soul and body , may receive their dues but , what misfalls to thee if any spends his times in vain or to preposterous ends ? some of us peradventure fancy may , that thou hast honour by the sabbath day , and that it adds to thy contentment then , to hear and see great multitudes of men assemblies make , to invocate thy name , and in their songs to magnifie the same . indeed this is our duty , and when this upon thy days by some performed is : ●●ou tak'st it as a honour done to thee ; ●●●t in such dutys , we might serious be , yet , still the benefit is all our own . thy praise is neither more nor farther blown , to thy avail , nor doth our holiness conduce to ought , but out own happiness . the days on which we memorize thy graces ; and meet together in thy holy places , are much for our avail ; for then and there thou teachest us , our crosses how to bear ; what to believe and hope there we may learn how we 'twixt good and evil may discern , how truth from cursed error we may know , what path to shun or take , what work to do , and how and whom to love ( which is the sun and height of all whereto on earth we come ) which manifests that only for our sake , it pleased thee some days of rest to make . sure ev'ry mean capacity is able to understand , that in the second table . mans welfare is immediately intended , and that therefore , those laws be recommended to universal practice ; so to stay our minds from running out another way . for if our lives ambitiously we spend in brawls for honour : if we set an end to all our kind by murthers : if we please to plague our selves with ev'ry soul disease , and ev'ry grief of heart , which will arise from fornications and adulterys : if all our labours should be made a prey to thieves , till want had worn us quite away ; if we should plague each other by our lies , by slanders or in humane perjurys ; or , if our hearts upon the rack were set by lusting after what we could not get , these madnesses our mischiefs only be , but neither harm nor discontent to thee ; except in this respect , that having took our nature thy compassion cannot brook , to see thy members injur'd by the sin , which lawless people are delighted in ? thou hast affirm'd ; ( the better to apply thy workings to our mean capacity ) that all things for thy glory thou hast wrought , and , yet it is not therefore to be thought thou wantest glory , and didst work for more , or , that it gain'd ought wanting heretofore . nor may we think a power so truly wise , should work for that which we are bid despise . but rather than thou honour dost expect to be to thee ascrib'd as an effect , of fruitfulness belonging to the natures , and undespis'd condition of thy creature , yea , i believe unfainedly oh god , by what i from thy self have understood , thou wrought'st for love. not meerly to attain thy creatures love , for that had been as vain : because indeed , as little need thou hast of their imperfect love , as of the blast of their weak praise . oh lord thy love it was thy love essentail which did bring to pass , the works thou mad'st ; that blessed love of thine which is thy self ( oh essence most divine ) for , being all , and all at full possessing in thy self-being , thou conceiv'st a blessing to be conferr'd on others : not to add ought to that blessedness , thy essence had . thy wisedom infinite , a passage found ( by thy eternal power , which hath no bound ) distinct , and finite natures forth to bring ( without impairing or deminishing thy perfect essence ) which of thy perfection should give some demonstration , by reflection . among the rest one creature thou did'st name , compos'd of all , which th' universal frame therein contained ; and the same did'st make not only so , as that it might partake of all created things , and also be a certain medium 'twixt them and thee , but , which is to the honour of it more , thine image in it self it likewise bore , and had a possiblity to be , united ( undivisibly ) to thee . a species of this creature , lord i am , and , for what end created we became as i conceive it , here , i mean to tell oh teach me better , if i say not well , thou being love it self , and therefore kind , it was thy gracious and eternal mind , mankind a sharer in thy bliss to make and grant him license also to partake that glory which thou didst enjoy alone , before all other beings were begun , and this great favour lord thou pleased wert , ( as well became thy wisdom ) to impart by means , degrees , and on the same condition through which we best might gain the best fruition of what was purposed ; and come to be united ( as i said before ) to thee . to adam this great mystery appear'd till disobedience , foggs in him had rear'd which dull'd his reason , and his heart declin'd from thee , within himself , this bliss to find . the law thou gav'st him , was not ( as is thought by some of us ) that proof might so be sought of his obedience : for thou knowest all before it is ; and what shall still befall , much less ( as other some conceited are ) was that command intended as a snare those to entrap whom thy eternal hate , had fore-decreed , oh god! to reprobate ? far it is from the goodness of thy nature , to be a god so cruel to thy creature , and far , far be it from thy creatures too , to their kind maker so great wrong to do . this , rather , seems the cause there could not be a possibility , that thou and we should make a perfect vnity , unless our nature had essential righteousness : for , otherwise , thy justice would abhor that which thy mercy did endeavour for , and , from uniting us , become so far that thine own attributes would be at war. when therefore man seduced fail'd in that , which might have perfected his blest estate , and , that perform'd not whereby justice might , in our advancement take a full delight , behold , thy powerful mercy did prevent our total ruin by a wonderment beyond the worlds creation , out of nought . for , when by sin we further off were brought , from what thou had'st intended us , then by the not obtaining of an entity thy all-inventing wisdom found a mean through which our essence made e'rewhile unclean should be re-purifi'd and so perfum'd that personally it might be then assum'd unto thyself ; and man thereby attain a happiness not to be lost again . if some few easy duties he will do when grace enables nature thereunto . and doubtless every man shall one day know that thou on him such portions didst bestow ( ev'n pers'nally ) that if he be undone , it was not adams , but his fault alone . this mystery thy goodness brought to pass , and for no other end , oh lord it was but for our good ; for neither dost thou need our praise or love ; nor is it for the deed of love or praise , or worship or of ought which by our faculties to pass is brought , that thou requirest them of us ; but that we should not unto our selves defective be in doing our endeavours to attain so much as lieth in our power to gain lest it indamage us , and in the way unto our true perfections stops may lay . essential goodness hath essential peace without all diminution or increase , and therefore he who blesledness desires to that above all other thing aspires . to love and give due praise , is better far than to be lov'd , or to be praised are to him that hath subsistance of his own ev'n i my self ( whose heart is overgrown with imperfections ) love without respect of any end but meerly to affect those whom i love , and rather would have done ten thousand kindnesses that sought for one . and lord if such a failing love as mine , may reach to this ; how infinite is thine ? and , oh how far art thou from things so vain as loving meerly to be lov'd again by such poor worms as we whose best affection is but a passion full of imperfection ! indeed thou bid'st us love thee ; but , for what save to preserve us capable of that , which we receive ; and that we might not miss the comfort which in virtue placed is , and of whose hapless want , he cannot chuse but feel the loss whose conscience doth accuse : yea thou commandest love , that love may make our nature of thy nature to partake : without which quality there cannot be the true communion 'twixt us and thee , which is the very height of all our bliss , or which indeed the essence of it is . for could we be of thee , oh god! approv'd , or , could we of all creatures be belov'd tho' we no love return'd ( nor had in us , an object for the love conferred thus ) which were impossible ; we ne'retheless should suffer by our own unworthiness an inward hell , and to our selves invent , occasions of continual discontent , as to those envious men , it may appear who causlesly injurious often are . to those their honest neighbours whom they find to them as friendly as they are unkind , for outward plagues pursueth so this sin , nay also , so affects him still within , and till his nature be depraved quite , his own injustice will his heart affright . yea they whose crimes are pardon'd are not free from suff'rings though they well assured be , that neither god nor man will blame them for , the passed frailties , which they do abhor . for then our hearts will grieve do what we can , if they have injur'd either god or man. and then more favour is vouchsaf'd to them , the more themselves they censure and condemn . therefore , although i can forgive my friend , yet , i would have him wary to offend , lest , when he finds his error griev'd he be , within himself , that he hath wronged me , and in his heart a torment suffer should , from which my love would keep him if i could . ev'n so oh lord my god ( though in degree , more infinite than can conceived be : and , in a manner , which i am not able by any figure to make demonstrable ) in meer good-will to man , thou pleased art to preach unto his ear , or to his heart those dutys , which to thee from him belong , that he , unto himself , may do no wrong . because we seem a great esteem to have of love and praise , and thereby to receive , content and profit ; thou dost oft propose by us to be perform'd ; such things as those , as dutys which are much of thee desired , and at our hand , for thy avail required , but doubtless thou dost only seem to be like us , that thou might'st make us like to thee , and that , ( if thee we love ) we might be won to do as for thy sake what should be done . for our own good ; as parents kind and wise have dealt with children in their infancies . and whereas lord , it hath been said by thee , that thou wilt of thine honour jealous be : thou only jealous art , lest our neglect of thee , our own perdition may effect . thou dost things honourable ; and though none did praise thee for them , they should still be done . thine honour is essential : that we give and which from us thou pleasest to receive is but an accident ; which ever may , without thy loss , be present or away . and when thou either thanks or praise requirest to perfect us , those dutys thou desirest . this we long time have so misunderstood , as if we did conceive thou wert a god , affected with self-love , or fruitless fame , ( although we mannerly express the same ) yea we have dream'd that thou this world did'st make and us and all things for thy glorys sake . in such a sense , and for such praises too as we effect , when our best works we do . i would we thought no worse ; or would we knew what damnable absurdities ensue , our groundless fancies ; for by them thou gain'st some fear , but little hearty love obtain'st . by these false thoughts of thee , we do encrease our own self love , and all vain gloriousness , within our selves hence is all we intend , our whole endeavours for a private end , and that a froward peevishness is own'd , in most of all our actions to be found , for who can possibly be just or wise , who to this god imputes absurdities ? lord now we better know thee ; and are shown both by thy words and works what should be done ; our selves we yet improve not as we ought , by what thy workings and thy word have taught , but both self-love and vanity have share , ev'n in our actions that most pious are . we counsel , we relieve , write , preach and pray , that honour , gain , or pleasure bring it may , to our own persons ; and would little care how wicked and unhappy others are , had we our aims ; and still might them possess amid'st our sins and their unhappiness , ev'n i my self who love a better mind , do in my self so much corruption find , that ( i confess ) received injuries , more mov'd me to reprove impieties , than mine own goodness , and that from my sin my best performances did first begin , for which let pardon , lord , vouchsafed be , and more sincere hereafter make thou me , for , this may peradventure be the cause , we preach thy gospel , and pronounce thy laws , and write without effect ; ev'n this that our corruption makes the means , to want the power it might have had ; else 't is because we hide thy love , and have that saving grace deny'd , which thou to all extendest ; and which none shall want , who striveth to lay hold thereon . to help amend these faults now i have said , what , i believe thy spirit hath convey'd into my heart : if i have err'd in ought let me , oh lord , by thee be better taught if truth i speak , let other men from hence partakers be , of my intelligence , make me and them thy love so fully view , that we in our affections may be true , and give us grace the truth of them to show in doing well , the duties which we owe. amen . a metrical paraphrase upon the creed . since it befi●● that i account should give what way unto salvation i believe ; of my profession here the sum i gather . first , i cofess a faith in god the father : in god , who ( without helper or partaker ) was of himself the worlds almighty maker , and first gave time his being : who gave birth to all the creatures , both of heaven and earth . our everlasting welfare doth consist in his great mercies , and in jesus christ ; ( the second person of that three in one ) the father's equal , and his only son ; that ever-blessed , and incarnate word , which our redeemer is , our life , our lord for when by sathans guile we were deceived , christ was that means of help , which was conceived ; yea , ( when we were in danger to be lost ) conceived for us , by the holy ghost . and that we might not ever be forlorn , for our eternal safety he was born ? born as a man ( that man might not miscarry ) even of the substance of the virgin mary , and loe , a greater mercy , and a wonder ; he that can make all suffer , suffered under the jewish spite ( which all the world revile at ) and cruel tyrannies of pontius pilate . in him do i believe , who was envied , who with extreamest hate was crucified : who being life it self ( to make assured our souls of safety ) was both dead , and buried : and that no servile fear in us might dwell , to conquer , he descended into hell : where no infernal power had power to lay command upon him ; but on the third day the force of death and hell he did constrain , and so in triumph , he arose again . yea , the almighty power advanc'd his head , aswel above all things , as from the dead . then , that from thence gifts might to men be given , with glory , he ascended into heaven : where , that supream and everlasting throne , which was prepar'd , he clim'd ; and sittcth on that blessed feat , where he shall make abode to plead for us , at the right hand of god and no where should he be enthroned rather , than there : for he is god , as is the father and therefore , with an equal love delight i to praise and serve them both , as one almighty : yet in their office there 's a difference . and i believe , that jesus christ , from thence , shall in the great and universal doom , return , and that with angels he shall come , to question such as at his empire grudge ; even those who have presumed him to judge and that black day shall be so catholick , as i believe not only that that the quick to that assise shall all be summoned , but , he will both adjudge them , and the dead . moreover , in the godhead i conceive another person , in whom i believe : for all my hope of blessedness were lost , if i believ'd not in the holy ghost . and though vain schismaticks through pride and folly contemn her power , i do believe the holy chast spouse of christ ( for whom so many search by marks uncertain ) the true catholick church . i do believe ( god keep us in this union , ) that there shall be for ever the communion of gods elect : and that he still acquaints his children in the fellowship of saints . though damned be mans natural condition , by grace in christ i look for the remission of all my foul misdeeds ; for there begins deaths end , which is the punishment of sins . moreover , i the sadduces infection abhor , and do believe the resurrection : yea , though i turn to dust ; yet through god , i expect a glorious rising of the body , and that , exempted from the cares here rife , i shall enjoy perfection and the life that is not subject unto change or wasting , but ever-blessed , and for ever-lasting . this is my faith , which that it fail not when it most should steed me , let god say , amen . to whom , that he so much vouchsafe we may , thus as a member of his church , i pray . a metrical paraphrase upon the lord's prayer . lord , at thy mercy-seat , our selves we gather , to do our duties unto thee , our father . to whom all praise , all honour , should be given : for , thou art that great god which art in heaven . thou by thy wisdom rul'st the worlds whole frame , for ever , therefore , hallowed be thy name . let never more delayes divide us from thy glories view , but let thy kingdom come . let thy commands opposed be by none , but thy good pleasure , and thy will done . and let our promptness to obey , be even the very same in earth , as 't is in heaven . then , for our selves , o lord , we also pray , thou wouldst be pleased to give us this day , that food of life wherewith our souls are fed , contented raiment , and our daily bread . with needful thing do thou relieve us : and , of thy mercy , pitty and forgive us all our misdeeds , in him whom thou didst please , to take in offering for our trespasses . and for as much , o lord , as we believe , thou so wilt pardon us , as we forgive ; let that love teach us , wherewith thou acquaints us , to pardon all them , that trespass against us . and though sometime thou find'st we have forgot this love , or thee , yet help , and lead us not though soul or bodies want , to desperation nor let abundance drive , into temptation . let not the soul of any true believer , fall in the time of tryal : but deliver yea , save him from the malice of the devil , and both in life and death keep us from evil . thus pray we lord : and but of thee from whom can this be had ! for thine is the kingdom . the world is of thy works the graven story , to thee belongs the power , and the glory . and this thy happiness hath ending never : but shall remain for ever , and for ever . this we confess ; and will confess agen , till we shall say eternally , amen . thou shalt write them upon the posts of thy house , and upon thy gates , deut. 6. 9. finis . notes, typically marginal, from the original text notes for div a66766-e25860 job . 33. 14. notes for div a66766-e35430 see pro. 30. 8 , 9. divine poems (by way of paraphrase) on the ten commandments illustrated with twelve copper plates, shewing how personal punishments has been inflicted on the transgressors of these commandments, as is recorded in the holy scriptures : also a metrical paraphrase upon the creed and lords prayer / written by george wither. wither, george, 1588-1667. 1688 approx. 155 kb of xml-encoded text transcribed from 68 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a66751 wing w3154 estc r25189 08792279 ocm 08792279 41837 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a66751) transcribed from: (early english books online ; image set 41837) images scanned from microfilm: (early english books, 1641-1700 ; 1272:5) divine poems (by way of paraphrase) on the ten commandments illustrated with twelve copper plates, shewing how personal punishments has been inflicted on the transgressors of these commandments, as is recorded in the holy scriptures : also a metrical paraphrase upon the creed and lords prayer / written by george wither. wither, george, 1588-1667. [15], 116, [3] p. : ill. printed by t.s., and are to be sold by r. janeway, london : 1688. "never before printed." "licensed according to order." reproduction of original in the cambridge university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng ten commandments. religious poetry, english -early modern, 1500-1700. 2005-06 tcp assigned for keying and markup 2005-06 apex covantage keyed and coded from proquest page images 2005-07 emma (leeson) huber sampled and proofread 2005-07 emma (leeson) huber text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion divine poems ( by way of paraphrase ) on the ten commandments . illustrated with twelve copper plates , shewing how personal punishments has been inflicted on the transgressors of these commandments , as is recorded in the holy scripture . never before printed . also a metrical paraphrase upon the creed and lords prayer . written by george wither esque author of brittains remembrancer . psal . 119. 5. would god my ways were so directed that i might keep thy statutes . licensed according to order . london printed by t. s. and are to be sold by r. janeway in queens head ally in pater noster row. 1688. to all such as have formerly been friends to the author , his daughter and only surviving child dedicates these meditations . it was seldom my fathers practice , ( especially of late years , ) to dedicate his works to particular or great persons ; and did i attempt any euch thing now , i should be afraid lest i might disturb his rest in the grave . all you therefore that had a kindness as well for his person as his works , i desire to accept of my good will in sending this relique of his abroad in publick ; which though it hath been written some considerable time , is but lately minded or come to hand . and however it happened to be bundled up with other old writings ( where i found it ) yet i verily believe it was designed for the press by thos many alterations he had made , which had so blur'd the original copy , that i was forced to get it transcribed before it was fit for my self or any body else to read : and having now perused it , i could not in conscience conceal such necessary truths as are therein contained , in hopes that it may take the effect himself desires in his epistle to the reader exprest in his prayer ; believing , that that good spirit which first dictated those petitionary words will accompany them to the worlds end . and then i also believe , that what i have done in making this publick will be acceptable both to god and man , which that it may , shall ever be the prayers of your assured friend in all offices of love and service e. b. from my lodgings at mr. snowdens a printer , at the lower end of great carter-lane , the 23d of april , 1688. advertisement . the copper plates mentioned in my fathers following epistle , in some of his removals from one habitation to another have been lost , so that i have been forced to get new ones made . to the reader . in that great plague , which ( as i believe ) was the most contagious pestilence that euer afflicted this city of london , it pleased god to enclose me there , and to give me grace to make such observations upon his justice and mercy , as i hope ( however others esteem of them ) shall never of me be forgotten during life . a while before this last visitation , the same gracious god provided me a little place to escape unto , where i did but only hear of that which my brethren suffered , and therefore ( as i may well fear ) was not so sensible of their misery as i ought to have been . yet i was not altogether without meditations as became the time , ( but as the necessities wherewithal god hath yet exercised me would give leave ) endeavoured to employ some hours in the consideration of things pertinent to the honour of my preserver , that i might not appear less thankful for this deliverance , which was without terror , than i seemed to be for that which i obtained with fear and danger . part of my musings were upon the moral law , the neglect whereof ( being the cause of all plagues ) is never impertinently thought upon , much less when the hand of god is extended to chastise us for infringment of the same . and what i then meditated , is now offered unto the publick view , that it might the oftner occasion me and others to be mindful of our duties . neither my estate , nor the place i lived in would afford me the use of books , at that time , therefore instead of them i perused mine own heart to to see what i could read there : for in the heart of man it was originally written . and though our corruption hath now so defaced it that we need some helps to explain the essential meaning of the holy text long since written in stone ; yet if we would but be so diligent as good antiquaries in examining defective inscriptions upon decayed monuments , we might sometime find the truth more certainly than by trusting over-confidently to the search of others , who many times deliver their own fancies instead of the right meaning of gods law. others i confess ( though not many in the english tongue ) have to this purpose devulged large commentaries but some want money to purchase them , and some want leisure to peruse them : for they are so large that many readers had rather venture to break all the commandments than to scan over those tracts ; and yet perhaps these brief meditations have expressed somewhat which is not found in any of them . i profess not ( as i have elsewhere said ) to teach the learned , but to be unto them a remembrancer only of what they already know ( which will otherwhile happen by this means even when they take up my books to peruse them with contempt rather than for any better end ) yet they who are as ingenious as learned , have entertained them with good respect as not unuseful . the same spiritual nourishment which others have tendred more artificially dressed for the publick feasts of the soul ; i have here and elsewhere indifferently fitted for their private refreshments , who are best nourished with plain diet , and who have heretofore wanted either opportunities or due care to come to those repasts . and if i can but find means to relieve the blind and lame in understanding , till a more powerful means shall fetch them from the hedges and high-way-sides to be guests at the great banquet , i shall hope to have done somewhat worth my pains . ignorant persons may be advantaged hereby mediately or immediately ; by receiving information or occasion of reformation : yea the composing thereof in verse will cause many to be the more delighted therewith ; some the better to remember it , others out of curiosity to take notice of it , who may afterward give it more serious entertainment , and no doubt all good men will afford it a favourable censure so far as it shall deliver the truth . so far only i desire it should be allowed , and in that desire do humbly submit the same to the censure of authority , and the success to gods blessing . which i beseech oh glorious god so to manifest in this mite vouchsafed out of the infinite treasury of thy holy spirit , that like a grain of mustard seed it may be fruitful to the encrease of piety beyond the expectation answerable to so despised a means : for some in these days have perverted the plain meaning of thy law ; yea some have lately strived both by their words and works to make the same wholly void and of no use , that they seem either not to have known , or to have quite forgotten ; that thy truth remaineth from one generation to another , or that thy righteousness is an everlasting righteousness , in so much that we may justly repeat unto thee this complaint of thy prophet david ; lord it is time for thee to lay to thine hand , for they have destroyed thy law. hear my prayer o lord , and though i am small , and of no reputation , yet since i would not forget thy law , deliver me from mine oppressors , and so teach me thy statutes , that i may keep them unto the end ; yea though the proud have me in derision , and almost made an end of me upon earth , yet let my heart be made so upright in thy statutes , that i may not be ashmed to remember thy promise made to thy servant , even that wherein thou hast caused me to trust ; let it quicken me , and be my comfort in my troubles . for thou art all my portion , and i have determined to keep thy word ; before i was afflicted i went so much astray that it was good for me to have some troubles . o let me hereafter be always exercised in thy law ; let it be a lanthorn unto my feet , and a light unto my path . look upon me , and be merciful unto me as thou usest to be unto those who love thy name . let the proud be ashamed that they have dealt falsly with me . let such as fear thee be turned unto me , and comfort thou me according to the years wherein i have been afflicted , that they who see it may glorifie thy name , for mine eyes have almost failed with waiting for thy assurance . though i have gone astray like a sheep , yet seek thy servant , and deal with me according to thy mercy . let all these my supplications come before thee , that my soul may live , that my lips may praise thee , and that my tongue may sing of thy goodness and mercy for ever and ever , amen . sir , among other kindnesses vouchsafed in your neighbourhood , i received from you the copper plates , which are now made use of in this book . the words which i have added unto those dumb figures will make them ( i hope ) much more profitable , and cause them to be a means of publishing those caveats and universal duties which are pertinent , as well to the general well-being of mankind , as to the glory of god ; which two things were the proper ends of our creation , and ought also to be the chief care of our life . to those ends therefore , and that your cost might not be unprofitably bestowed , i have returned the coppies of those figures which you gave me , illustrated with such meditations as my leisure and ability could afford . and they do now as well speak as make signs what is prepared for wilful transgressors of these laws , whereby if god may receive any honour , or his children profit , i desire it may be some honour and advantage , which is the desire of your hearty and well-wishing friend geo. wither . the decalogue . and these wordes which i command th● this day shal be in thine heart . and thou shall rehearse them continually unto thy children and shalt talke of them when thou 〈◊〉 in thine house and as thou walkest by the way , and when thou liest downe & when thou risest up . and thou shalt binde them for a signe vpon 〈…〉 they shal be as 〈…〉 thine eies also thou shalt write them vpon the postes of thine house and vpon thy gate● 6 deut : 6 . 7-8.9 . i thov shalt have none other gods bvt me ii thov shalt not make to thy selfe any graven ymage iii thov shalt not take y e name of y e lord thy god in vaine iiii remember that thov keep holy y e sabboth day v honor thy father and thy mother vi thov shalt do no mvrder vii thov shalt not commit advlterie viii thov shalt not steale ix thov shalt not beare false witnesse x thov shalt not covet beholde i see before you this day a blessing and a curse ; the blessing if ye obey the comaundements of the lord your god which i cōmand you this day . and the curse if ye wil not obey y ● commandements of y e lord your god but t●●ne out of the way which i command you this day to go after other gods which ye haue not known . ●● deut 26 27 28 optimum ●●t aliena frui insania happy shall that man become , who this law departs not from : blessings will descend on him , from the mount of gerizim ; but from ebal they shall hear curses , who rebellious are . death , for them , attending stands , who shall break these just commands ; and to those who them obey , god proposeth life for aye . the prologue let all these following lessons learn , for all mankind these laws concern . all you who sons by grace or nature be , give ear to what my muses preach to me ; for , what i now do purpose to declare , no less , than universal statutes are , which every child of adam ( here beneath ) must keep in person , on the pain of death , or , by a faithful penitence procure an able pledge , to pay his forfeiture . you , who by nature , had the means to know what duties , creatures to their maker owe ; read here , what by god's finger once was writ within your hearts ; that you may practise it . and having lost that light which nature gave , take what you may by grace's tender have . on fleshly tables once again renew the fair impression which at first he drew : for , 't was your sin which thence gods law did blot and , ignorance therefore excuseth not . you , whom the special grace of our creator brought by his power almighty thro' the water of sound baptism , ( and , within the flood of his dear sons most pure and pretious blood ; drown'd all that hoast of sins , which our grand foe had mustred , for our final overthrow : ) observe you also , this renowned law , to keep it , with a loving filial awe , lest ( though you scap'd enraged pharoh's hoast ) your entrance to the promis'd rest be crost : and lest your following what your lust deviz'd you , in your lawless wandrings be surpriz'd by those ( yet living tyrants ) who possess the passages , of this lifes wilderness . for , though in act we cannot keep entire so strict a law , we may in our desire ; and where desire is not perverted quite , we have a ready means to set it right . if any say or think this obligation pertaineth only to the jewish nation ; they are deceiv'd ; for if they well compare these precepts , to those laws which written are within our hearts , it will be out of doubt that , these , are but the same transcribed out . in stone , they were engraven long ago lest all the world should quite forgetful grow of these their duties . to the jews god gave them to be preserv'd from loss : from them we have them distinguish'd by two tables to be known , from laws , that were peculiars of their own : and though some literal circumstance be found appearing to oblige beyond the bound of legal ceremonies , which to some a means of stumbling and offence become ; yet they , that meekly minded are , shall see the essence whole , and so distinct to be from what is meerly jewish ; that no doubt shall give the weaker conscience thereabout ; for that which is essential may be ' spide from what should only for a time abide as evidently as our bodies are discerned from the ground which once we were . it is the abstract of the law of nature ; and that which every reasonable creature which hath a body , must submit unto , with incorporials , we have nought to do : nor us , to search concerns it any way what law they are obliged to obey . salvation comes not by this law indeed , yet knowledge of our sin , and that we need , a saviour for it , by this law is taught ; till which be known , no safety can be wrought . t is true , we can keep it , yet it may keep us , from running quite out of the way ; or , keep us humble , that the works of grace , may in our hearts , the better take their place . it maketh no man pure ; yet 't is a glass by which the fairest of old adams race may view themselves deform'd , and also see in what defects they should repaired be . it makes not streight ; and yet it may supply a helpful means , our selves to rectify . it gives not sight ; but they that see may find it yieldeth light to those who grow not blind , by wilful faults ; and stubbornly contemn those beams of grace , which might enlighten them . it gives not strength to go , ( we must confess ) but , yet , it shews a way to happiness ; and , they who can but love it , when they know it , shall either be vouchsafed strength to go it . by mediate help , or by immediate grace , exalted be to their desired place . it cannot merit love , but it may shew , whether , or no , our love be false or true . though 't is not life ; it is the death of sin , whereby the life of grace doth first begin to shew that living faith , wherein consists the truth of their profession who are christ's ; and they are not suspected without cause , false christians , who conform not to these laws . it is a needful tutor , though it stand with looks still frowning , and with rod in hand 't is truly good though ill thereby we know , and oft befriends us , though it seem a foe . it all condemns not , though it puts in fear , it brings to christ ; and then it leaves us there . in brief , this law shall ever be in force , though from believers god remove the curse . it shall in essence never fail a jot , ( although some accidents continue not ) and therefore , they whose faith shall them prefer , observe it as a good remembrancer . to these for comfort and encouragement , the promise which attends it we present with all the circumstances , which may give assurances , of what they well believe ; without those plagues or terrors which we find presented to correct a slavish mind , for they that love their founder need no bands but love to keep them true to these commands . love is the laws fulfilling , 't is that end to which both laws and all good actions tend : and he that loves , unto himself is made a law , whereto we nothing need to add . before the rest , our muse , to fright them sets the tipes of punishments , and horrid threats : if either , may bring home the soul that errs , god's be the praise , the comfort of it theirs . and let me share the prayers and the bliss of those that shall pe profited by this . amen . commandment i. i thou shalt have none other gods but me &c. pharoh , by great wonders wrought to acknowledge god was brought , and had reasons light to see who , his only god should be . had he well that guift employ'd , special grace , had been enjoy'd ; but , no use thereof he made , and so , lost the gift he had ; stubborn too , the fool did grow , and ran headlong to his woe . command . i. serve but one god , and let him be that god who made and ransom'd thee . to such as love , our god of love makes known a duty , and a benefit , bestown ; that they might know the object of their creed , and , in the way of righteousness proceed . for , by the preface ( of what follows here ) a freedom from a bondage doth appear . and by the substance of this great command , a duty we may likewise understand . to them whom no kind usage may perswade from sinful paths ( till they afraid are made ) we here exhibit pharoh , as a chief of those , who suffered for an unbelief join with contempt of god ; that , such from thence might moved be to faithful penitence , to them that shall with reverence and fear receive the holy precept which they hear , we shew with love and mercy how they may observe the streight , and shun the crooked way . there is one god alone ; that god is he by whom we formed and reformed be , and they who serve another , or deny his attributes , commit impiety . this god , ( that 's god indeed ) though he might say , my will and pleasure is , you shall obey me only as your lord , ( and unto us no reason render , why it should be thus ) proceeds not so ; but hath declared why we should accept him for our deity , and peradventure this vouchsafed he to teach them knowledge who his viccars be ; and shew to us ( by being meek and kind ) how from false gods the true one we may find . for to be god is to be good , and so in goodness infinite , to overflow , that all may tast thereof ( excepting none ) such is my god , and he is god alone . the egyptian bondage , tipified all the race of adam , in their native thrall , and as their temporal saviour , moses than , left not behind one hoof , much less a man , inslav'd to pharoh , so the blessed son of this great god hath ransom'd every one from that sad house of bondage and of pain where we , without redemption else had lain . for which great favour , he from us doth crave , that we no other god , but him should have . and that we love him with a reverent awe , which is the whole fulfilling of this law this gracious god , by many is rejected , and as they understand , or stand affected , they take , or make up new ones of such things as almost to contempt , the godhead brings . he of himself would make some deity who his own power so much doth magnify , as if by that he thought to gain access to present and to future happiness . he makes the world his god who thinketh fit to love , to follow , serve , and honour it ; as many do , and they who much incline to love this god , are enemies to mine . he makes his lust a god who doth fulfil in every thing his own unbridled will : this tyrant many serve ; yea this is he who makes them bondslaves , whom god setteth free . he makes the worst men gods who doth obey their pleasures , in an unapproved way , or their imperious threatning so much feareth as think it from his duty him deterreth . he makes the devil , god ; who doth believe , by evil means good blessings to receive ; which very many ( very often ) doe whose words deny him , and defie him too . but some of us not only guilty stand of being breakers of this first command , by serving gods beside ; ( and more than ) him , who from death , sin and hell , did us redeem . but , either we neglect him also quite , or , practise works to him so opposite , that into worse impieties we fall than such , as yet , confess no god at all . for , by distrust , self-love , backsliding fear , inconstancy , presumption , fruitless care , impatience , grudging , frowardness or pride , with other such ; our god we have deny'd more oft than once , and oftner fear we shall into this error through our frailty fall . this law , ( in some degree ) is also broke , unless we , to our powers , due care have took to shun each cause of breaking it ; the chief is ignorance , ( the ground of misbelief . ) the next , is to be oft , and willingly among professors of idolatry . the third is servile fear , which many ways the heart unto idolatry betrays . the last ( not least ) is when the sway we give to any lust or sin : for ( thus believe ) such men , to gain the full of their delight , will change their god , or leave religion quite . yea , they who hate at first so gross a sin , are by the devil this way hooked in . this meditation here had found an end but that there are , some others who offend against this law , in such a high degree as that they must not quite unmention'd be . the truest god , confessed is by them their only god : they serve and honour him in outward shew ; and if believe we may , what they themselves have pleased been to say , they love him too ; but either they mistake him , or , by their own invention , so new make him , that though they speak him , by a gracious name , the goodness of his nature , they defame by making him the authour to have bin and cause original of every sin : for in affirming that the fall of man , and sin , and death from gods meer will began , they say no less , although they praise him much for being good to them , and some few such . to say of these i am no whit afraid , as of old idol-makers , hath been said , their god and they are like , for on their will they ground their practices ( which must be still supposed just ) and some , perchance , of them would be as cruel as they fancy him but that their finite natures cannot reach the tyranies which they of him do preach . let us of such impieties beware , what we conceive of god let us have care , and not ( with foolish hereticks ) suppose by teaching common truths , and making shows of holy piety to keep gods eye from seeing when we wrong his majesty . for , if he be displeas'd with such as make good creatures of his godhead , to partake , how much more cause have they his wrath to fear , who make him worse than his worst creatures are ? and that prime attribute have overthrown , by which , he chiefly to be god is known ? for , none are bound to serve him ( by this law ) but such as he did out of bondage draw . for if he drew not all , then some there be who , though they have a god , ours is not he , at least in such a manner as may give these unbelievers courage to believe . their god they say did some unhappy make to shew his power ; and for his glorys sake ; my god is he , who pittied their estates , whom these do fancy hopeless reprobates an issue leaving out of that temptation , in which they lying to their just damnation , and for the day of wrath no sinners made but such as do abuse the grace they had . their god is he , who forc'd mankind to fall and mine is he , who did redeem us all . my sweet redeemer , so my heart incline , that , i may always keep this law of thine amen . commandment ii. thou shalt not make to thy selfe any graven image &c. superstition here is free if her idols rais'd may be ; and with zeal the same pursues if will worship she may use . when , she should obey or hear sacrifice , she doth prepare . such religion to profess is but irreligeousness : and for that presumptions vain , many israelites were slain . command . ii. let every hand and heart refrain an image of our god , to fain . three thousand suffered by their brethrens hand , for offering violence to this command ; and for committing of the same offence , the sword hath been in action , ever since , ( some where or other ) to the devastation of many a powerful and renowned nation . for to adore one godhead , and no moe , save him , to whom such duty all men owe , sufficeth not , unless our adoration be such as may obtain his approbation . a forged worship meriteth a rod as truly as a falsified god ; and such as do their own religion frame , serve but their fancies ; though god bear the name . when humane wit , had fool'd away the notion of gods true being , and of true devotion , she calling to remembrance that each creature had in it some impression of his nature , did blindly seek him , by that couz'ning light , and lost at last the knowledge of him quite . for , some did make him figures like their own ; some like to beasts , and some like forms unknown : then by degrees the devil screwed in to seem a god , and made the foulest sin , thought pious worship : for , though vile it be to picture him whose form we cannot see , and to ascribe to him imperfect features who gave their bodies to the fairest creatures ; and in whose essence all perfections are , yet in their wickedness they staid not there , by wicked ceremonies they invited the world to think the godhead was delighted with hellish actions for their living seed , in horrid wise to death did often bleed as acceptable offerings murtherous hands were thought the actors of his just commands . and drunken riots with lascivious games seem'd holy duties and had holy names . nor did the gentiles only thus misdo but many jews , and many christians too , the self same sins in essence did commit , though with new vizzards they had covered it . for how much better are their festivals then bacchanalian riots , in whose halls and parlours are assembled ( in the stead of those poor souls , whom charity should feed ) a rout of roaring ruffins , who are there for nothing but to drink , or game and swear ? except it be that they might soon undo those fools which do abuse gods bounty so ? mens follies make them frequently to err , and , then , they vice for vertue do prefer . their superstition , makes them think amiss of god ; and then their service of him , is accordingly devis'd : they favour not that worship , which their wit hath not begot . they fear him tyrant-like , and dream that he is pleas'd with such like works as tyrants be . for carnal wisdom , cannot be content , unless it may be suffered to invent , the scoenes , which make her stage religion seem to superarrogate in her esteem . some , tho' they scoff idolatry , are hardly brought to serve a god of whom they have not thought . a circumscribed form , to which , they may address themselves , in that corporeal way , which they affect and therefore up they rear such calves , as to their fancies do appear : yea sometime such ideas they devise , as piety would hate , and wit despise . some others are too homely , and too bold another way , and no man layeth hold upon the truth , who thinks to seize thereon , by searching for it , in himself alone . these sins against this precept justly blam'd as thereto accessary have been nam'd , in what we mused , on the law before to which are added here , three other more , vain curiosity , blind superstition , prophaneness , and a changeable condition . by these we are perverted , yea , by these our god is formed as our fancies please ; sometime ( like those of whom the psalmist speaks ) the god which to it self mans fancy makes ; is either blind or careless . god , ( says one ) beholdeth not those evils that are done , tush , god regardeth not , another says , the folly or perverseness of our waies . some others make unto themselves , a god so mild , as if he never us'd a rod. and , some again do fancy him to be so cruel ; that their god appears to me to be that saturn , now set up again , who ( as the ancient heathen poets fain ) devour'd his children ; and they fain him , for that which the god-like nature doth abhor . these evils to prevent ; this law divine the wandring humane fancy doth confine all men in sacred worshipings restraining as well , from intellectual objects faining , as from corporeal forms : and him god threats who due performance of this law forgets . for god himself who knoweth best how far by representments , it convenient were , to shadow forth his nature , did devize as many and as few as might suffize . god knew , that if mans frailty might not see some objects , whereupon might fixed be his weak devotion , he would either make vain fictions , or devotion , quite forsake . it therefore , pleas'd , his goodness to prepare those objects for the jews , which fitting were for them , such was the serpent made of brass till by idolators abus'd it was . such were their temple and the mercy seat on which or towards which their eyes were set , in their devotion ; that the wandring sence there being fixed , faith might raise from thence the safer flight , and that religion may a body have , wherein her soul may stay , for , doubtless that religion is untrue , which hath no outward shape for men to view . as for the jews : our weakness , tendring too god , hath vouchsaft the like , for us to do . he hath advanc'd for us to look upon the image of his crucified son , and limb'd him in his word with such dimensions as may , and should employ our apprehensions , without all vain additions of our own , until , the essence of it , may be known . nor of our selves nor to our selves was made this image ; but , the same , from god we had . he set it up , for us to fall before it ; to contemplate ; to honour ; to adore it . this image he that faithfully shall view , thereby , that long left image may renew , wherein mankind was framed by god's hand , and in that likeness we shall ever stand . still praised be that image , which hath power to perfect such imperfectness as our : and let all those who shall the same despise be guilty of the worst idolatries . oh christ so perfect my renewed will that i this holy precept may fulfil . amen . commandment iii. thou shalt not take y e name of y e lord thy god in vaine &c iii curses , blasphemies , and oaths , some , can vary as their cloaths ; and , the ruffin , now , begins to seek fashionable sins , no more fearing to blaspheme , than to take a praiseful theme ; but the sin they count so small , doth aloud for vengeance call : and , in figure here we view what for this offence was due . command . iii. if thou wilt free be kept from blame ; take not in vain , god's holy name . to fright blasphemers , we present them with an emblem , of the son of shelomith : ( who worthily , condemned was to dye , and , stoned for his daring blasphemy : ) for , 't is a crime now ripened in excess , though branded with a horrid guiltiness : and of this blott , ( who ever standeth free ) all these that follow deeply guilty be . the common swearer : for , his impious tongue not only to the godhead , offers wrong ; but , ( to his power ) he sometime rends and tears christ's holy body , when he vainly swears . he that affecteth cursings groweth foul , by what this law forbids , for ; on the soul which loves to curse , these plagues are often brought which to befall another , are besought . they are not in a mean degree to blame , who shall prophane the great almighty's name through levity , as when him name they shall , for trifling causes ; or , no cause at all . he , that with oaths , protests in matters vain ; or , swearers for truths , what he himself doth fain ; or , tells for certain , an uncertain thing ; or , vows to god , what he neglects to bring ; or , maketh vows of what are not allowed : things lawful ; or , things comely to be vowed : even he who ere he be that shall transgress these ways , is tainted with a guiltiness . for , all these ways , gods name is vainly used ; and such offences cannot be excused . to these we add our scevites , who presume the power of exorcisms to assume , and work by conjurations of such kind , as may no lawful approbation find , and much from these , those cheaters differ not , who by confederacy the name have got , of eunning men or women , and pretend , to know black arts and practice , to defend our bodies , or to keep our goods from harms , by wicked spels ; prophaning in the charms , the names of god , or portions of his writ ; for , in such actions they dishonour it . nor is he better who delights to make , gods truth a theam for vain discourses sake , or , thence extracteth jests ; or , reads , or hears his word , with heedless eyes , with careless ears , or unprepared heart . nor , are they less prophane ; who to conceal their wickedness , or , meerly to be deemed men devout : still at their girdles bear , gods book about , or , study holy scriptures to devise : a cloak for sins ; and proofs for heresies , or , truths pervert their falshoods to maintain , for , all of these assume gods name in vain . they of the like offence partakers are , who ( as they term it ) make a holy war for christ ; and in his name do that pretend , which is for some concealed wicked end . all they who pray for these , ( by name of such , do fight gods battles ) do offend as much if they shall know it ; for , accursed is such bold and bloody policy as this . he that plots treason , or invents a lie , the cause of god or truth to justifie ; doth stray as wide : for , to assist his foes , these in gods name ; within his ensign goes . moreover they are guilty of this crime who in undecent manner or ill time reprove , or threat , or comfort , or apply gods promises , or judgments , or deny , their needful application in gods name , when time , and place for them require the same . for , of the service , careless they appear , pertaining unto him , whose name they bear . he breaks this law who runs ere he besent , and in gods name speaks what god never meant , he that from holy orders , goeth back , and by his idleness becometh slack in duties of his calling ; or ( grown rich , by church promotions ) thinks it overmuch , to execute that function as he ought , to which with wealth and honour he is brought , even he , what fair excuse so ere he make , is justly said gods name in vain to take . for , if he proveth guiltless , he receiv'd a dispensation , more than i believ'd . a prayer without faith ; a formal mention of gods due praise , without a due intention . yea , vain or complemental salutations , without sincerity are prophanations against this law , though many men have thought , that these are signs of persons better taught . dissembling fasts ; thanksgivings mumbled out , with babling repititions , ( and devout , ) in nought but feigned term or length of time , do make men guilty , likewise , of this crime ; nay many sermons of the vulgar strain , are taking of the name of god in vain . he that his church or chappel hath bedeckt , and yet gods living temples doth neglect . he , that a love to those , doth seem to carry , yet , leaves defac'd his outward sanctuary ; he that to bend his body is asham'd , when he shall here his blessed saviour nam'd . he that without an inward adoration , bows outwardly , or , with an affectation , to mimick gestures ; or , performs the same , unto the vocal sounding of the name , or either practiseth , or leaves undone , such duties in contempt of any one : even he ( though to be guiltless he pretends , ) against this third commandement offends . but none this holy precept more have broke than they , who on themselves christs name have took ; yet live like infidels , excepting those , who guild hypocrisy with godly shows , and under pious habits use to prey , on those , ( who being more sincere than they ) are threatned , and suppose all well bestown , while these will take ; till nothing is their own . god keep his lambs from these as from the worst of all dissembers , and the most accurst . the faults condemn'd , seem nothing to have bin to this abhorred hell begotten sin , are drunken jollities , vnbridled passion , a wicked custom , slight consideration , and evil narture ( but much blame is cast , on tutors and some parents for the last , ) all these must therefore shunned be by him , that would not swear , for-swear , curse nor blaspheme . this must be likewise heeded , that unless we still ( on all occasions ) do confess , the name of god ; and sanctifie it too , by such good duties , as we ought to do : ( as in relieving those who in his name , ) shall ask ( without abusing of the same , ) in swearing by it , when just cause requires , in suffering for it , ( though by sword and fires ) when god may be dishonour'd , by a base forsaking of our faith , or of our place . yea , if we be not ready to our might , in all gods attributes to do him right ; and honour him , in deed , in word , and thought , in what we can , ( although not as we ought ) we faulter in our duty ; and 't is plain , we do profess to bear gods name in vain . " my heart lord god so settle in thy way " that i this law , may never disobey . amen . commandment iv. iiii. remember that thou keep holy y e sabbath day &c. 't is not in the common creed that he gather'd sticks for need , who for sabbath breaking dy'd , for all wants were so supply'd , that it seems he did transgress , by contempt , or carelessness . he commits the same offence , ' gainst this precepts moral sence , who the christian sabbaths wrongs , and a plague to him belongs . command . iv. to hallow , do not thou forget those times , which god apart hath set . you that our christian sabbath do despise , behold this figure with regardful eyes : for , though on us this precept doth not lay the ceremonial service of the day ; or , to a jewish sabbath , us confine ; it n'retheless , a duty doth enjoin , which no man living can be freed from till to the general judgment christ shall come . for , nature urges , that convenient rest , should be allowed both to man and beast , lest their corporeal substance should miscarry before the time ; and 't is as necessary , the soul should have some leisure to attend his will , on whom her being doth depend . freemen , may rest their bodies when they please , and wise men , know how for to take their ease : but , lab'ring beasts , and men who are depraved , or , they whom wants , or tyrants have enslaved , had restless lived , till their life time ended , unless this holy law had them befriended ; and they who to the flesh most favour show for soul affairs , but little time allow . this god at first foresaw , and for that cause ( though in mans heart he then ingrav'd his laws essential , and long oblig'd him not to such additions as time since begot ) yet when he found that error and transgression had wholly rased out the first impression ; to stop corruptions growth , he afterward to rites , to times , and places had regard . all men at first had liberty to take what daies they pleased holydaies to make ; or , for convenient rest . nor did from all this freedom cease when god the jews did call to keep their sabbaths ; for , to one set day no nation were oblig'd save only they ; nor , had the gentiles any other ties save to observe it in a moral wise , so far as might preserve unto the creature the freedom and well being of its nature . a law concerning rest and holy dues confin'd indeed the people of the jews to one set day , even one set day in seven , to them were ceremonies also given concerning it ; which no man might transgress ( save in great need ) without much guiltiness that law , which nature simply had received at our first being was to them derived with such like accidents as might be best to keep them firm , and bring in all the rest in gods appointed season to embrace the law of nature in the law of grace . their customs and their ceremonial day with christ was buried and so swept away . when he arose from death , that to renew and celebrate the sabbath of the jew , we are no more obliged than to rear their temple , and to build their altar here , and yet , lest man's corruption and the lack of accidents , might bring the substance back . even to the first neglect , christ dist instate his church with power to change or abrogate the circumstances of this law , so far as needful seem'd , provided that it were essentially preserved , and in this she hath performed what required is . for , though the time be changed , it retains the same proportion ; it for use remains the same in essence , and that being so the same obedience , is now due thereto , and , to what circumstance the church thinks fit , to help continue the right use of it . now therefore , though that every day be free for works which truly necessary be ; and , though those worshipers which are sincere may worship any day or any where , yet none can without guiltiness despise the places , rites or times , of sacrifice appointed by the church , while they accord what may be authorized by the word . this law is therefore broke when we despise the fastings , feastings , or solemnities the church appoints , or if we shall deny such daies to honour and to sanctify by rest from common labours , whensoere we may without much damage , them forbear ; or , if we vilify those christian rites whereto the publick discipline invites , or , them perform not on their proper day as often as conveniently we may . this law is broke , if to our lab'ring beast , or , servant , we allow not so much rest as nature shall require , and may conduce to keep them able for our lawful use . or , if we shun not all occasious too whereby we may against this law misdo . and they are these ; a hardned heart , a mind prophane , and unto greediness inclin'd , a false belief ; false liberty ; false knowledge , frequenting of the company and colledge . off false believers ; ( from whom self will pride and superstition no man can divide . let no man then that lawless freedom take which may occasion strife or scandals make , by needless labours , nor mis-censure them who take some liberties which they condemn , in things indifferent , and shall not move in such gainst which their governors approve ; and in their manners let them peaceful be , though they in their opinions disagree . let not those times the church hath set apart to rest the body , to instruct the heart , and to preserve a due commemoration of every blessed means of our salvation , be judged vain , or , that they do not draw authority sufficient for this law : but let them know for truth , though not for news , that all the feasts and sabbaths of the jews were but the types of ours ; and that if they shall for the shades the substance cast away , they are unwise ; and guilty of offence against this precept in the moral sense . let those who for the bodies ease and pleasure part of this time allow ; preserve the measure that 's justly due , and in due manner too do that which is allowable to do : not for the soul 's well being caring less than to prevent the bodies weariness . let them who of the soul most heedful seem , remember , still , the body to esteem . a portion of that manhood , for whose sake our sabbath-maker did all sabbaths make , and give it so much liberty as may make pleasant all the duties of the day . and since no private spirit can impose a rule for all ; let all be rul'd by those who by a publick spirit come to learn what may a publick body best concern . or , if among us any one shall deem there is a truer way made known to him ; so let him walk that he himself approve to be in all his waies a child of love. for sure i am , that if the common peace he keep until humility increase , true knowledge in him he , then plain will see who best expounds this law the church or he. come holy ghost , so sanctify my heart , that from this law i never may depart . amen . commandment v. honor thy father and thy mother , &c he that sought his fathers death sonless , yielded up his breath . he , that would his prince have slain , had his pardon sent in vain , for although the king for gave , justice urg'd her due to have , that rebellious children may learn this precept to obey , and the subject stand in awe how he sins against this law. command . v. on them all honours due , bestow , who , by the name of parents go . what of rebelling subjects will become , and graceless children view in absolom : for , whose offence the earth did ( as it were ) refusal make his bodies weight to bear , and heav'n rejects it ; that they might present him hanging for a dreadful monument through ages all , to warn and keep in awe the sleighters and infringers of this law. this foremost precept of the second table unto the first , in this is answerable they both enjoyn and honour where 't is due , their differences are these which do ensue : here blessing follows ; there it went before one parent , that concern'd ; this , many more . he that shall break this precept , maketh snares wherein to hang himself at unawares , and overthrows ( as much as in him lies ) all common-weals , and all societes ; yet , some affect it not , but loudly cry for times which may erect a parity . and , some who dream they keep it , are to blame by being ignorant how far the name of parent reacheth , which we briefly show , that they might better do and better know . we from the parents of our bodies have a natural being ; and they justly crave to be obey'd in all things , but in those which either may superior powers oppose , or , to some being hurries us , that shall be worse , than to have never been at all . beside these parents , we to many moe a duty , by this obligation owe. the fathers of our country , by this law first claimeth of us , honour , love and awe , and from himself , the same prerogatives to his inferiour magistrates derives . there is a fatherhood in those that be our elders , and our betters in degree . our masters also , may have warrant here , to challenge from us , reverence and fear . and husbands also may infer from hence good proof of right to their preheminence ; and if a witness wanted thereunto , my wife i know would say the same i do . and that , i give god thanks for as a blessing , that is not founnd in every mans possessing . our ghostly fathers by whose careful pain we are anew begot , and born again ; ( ev'n to a life more excellent than that , whereto our fleshly fathers us begat ) have honours due , no less than those to whom , we sons and daughters in the flesh become , yea and our fathers in some sort they be , who , from thrall , wants , and death , hath set us free . all these from us an honour may command , according to the place wherein they stand ; to some of them we do not owe alone , that honour which may outwardly be done , or , that unfain'd respect , which doth accord , with bare obedience . but we must afford all helps , whereby we also , may prevent the want , the shame , the harm , or discontent , which may befall them , we should meekly bear their words and blows , ev'n when unjust they are ; we should not pleasure take in any thought , with which dishonour may to them be brought . though they should curse us , we must always bless , defend their lives and hide their nakedness , we should not hear them wrong'd : nor should our tongue to all men tell it , when they do us wrong , but pray and strive , that blameless we might prove , how crookedly so ' ere they please to move . for he alone who thus obey them shall , hath an obedience evangelical . among those many who these laws do break , and pass unheeded any breach to make , on this command , who greatly are to blame , in being disobedient to the same , the first and worst are that ill tutor'd sect , who magistrates , and rulers contradict , they who at all superiors madly strike , and fain would have us honour'd all alike , are deeply guilty , and this just command , they frustrate make ; if ought i understand . the other sort , doth government forsake , of whom god pleas'd this gracious law to make , do sometime also grievously transgress , against this law when they by wilfulness , by pride , or cruelty , provoke or stir , those to rebel , who sons or vassals are . for , he that wilfully gives cause of ill , shares equal guilt with him that acts it still . by sinning he brings others to be naught , then suffers by them , for the sin he taught . for they who tyrannous commands do lay , shall find their servants treacherously obey . the crimes forbidden here as having bin , occasions of a more immediate sin , against this law ; are envy , self-conceit , licentiousness ( which thinketh over streight , all tyes of government . ) forgetfulness , of those commodities which we possess . by them who rule us likewise we may add , ingratitude ; ill habits sooner had , than lost ) gross rudeness ; and the vice , whence most sins flow insatiate avarice . i now remember that i named not some other parents overmuch forgot . we have a heavenly father unto whom , his children should more dutiful become than yet they be . but , what to him we owe , the former table of these laws doth show . we have a mother too , which ( more our sin ) hath in this age 'ore much neglected bin , nay worse ; ( i would it were untruly said ) she hath dishonour'd been and disobey'd , more like a cruel step-dame than like her , within whose blessed womb conceiv'd we were . i mean the holy church the spouze of christ , for we her wholsome discipline resist , her comely ceremonies we despise , her government we often scandalize , we slight her blessings , we her counsels hate , we of her ornaments and her estate dispoil her ; her best children we betray , and when she would embrace we run away , in all which things we disobey this law , and vengeance both on soul and body draw : god grant this wickedness we may repent , before he change into a punishment , the blessing promis'd : for he from the land , will root the breakers of this great command , that men may know the danger to contemn , a good condition ; when 't is off'red them . some are already gone : and though few see , or will confess ) that they afflicted be for this offence : yea though few think that they , were rooted out , because they went away by their own choice : yet god to them hath shew'd their error by some plagues which have ensu'd ; since their departure , that they might perceive , how frowardly they did their mother leave ; and that the truly penitent might there , enjoy the blessing they did forfeit here . god open so their eyes in their distress , and so instruct them in that wilderness , to which they run , that ( though like sarahs maid , they fly from her with whom they should have staid they may divert our heavy condemnation , and leave a blessing to this generation . lord grant thou this , and that those may not shame their brethren who departed without blame , to civilize the lands which know not yet , their blindness , nor what sins they do commit . and gracious god , preserve a heart in me , which to this law may still obedient be . amen . commandment vi. vi thou shalt do no murder . &c. murther leaves a bloody stain , which unpurged will remain , till a flood of tears it cost , or till blood for blood be lost . nor old age , nor length of time cleared joab of this crime , nor his power , though great it was , nor a priviledged place could his head from vengeance hide , but for this offence he dy'd . command . vi. thy makers image do not spill , where god commands thee not to kill . none had been safe , unless the bloody sin forbidden here , had both restrained been , and still pursued ( mischiefs to prevent ) with open and with secret punishment . therefore almighty god ( who hath decreed that he who sheds his brothers blood , shall bleed ) attends it still with vengeance : and the sword ( according to the dreadful sounding word pronounc'd long since to david ) shall not leave him or his house who doth of life bereave a guiltless man ; till for that crying guilt , some blood of his untimely shall be spilt . for though like him , whom here we represent men , may by greatness , keep off punishment , till they are old , it will their heels pursue , and give them at the last their bloody due ; for i have rarely heeded one in ten , of those rash-headed , and fool-hardy men , who ( as they fondly term it ) fairly kill ; but , they or theirs , have either suffered still , deaths violent ; or died in their prime , or , issueless ; for this blood-spilling crime . yea , and for ought is known , the self-same doom on those who yet escape , e're long may come . and if the fair done murthers have these fates , how shall he scape that foul ones perpetrates ! of this offence , let all men conscience make for their own weal , or for their childrens sake whom they beget : for in the same degree wherein they murther , it repaid shall be , on their own persons , or on some of those by whom her due , just vengeance may not lose . if thou hast took away the life of fame from any , thou shall suffer in thy name . if by unchristian anger , or by hate , thou shalt occasion what may ruinate anothers being ; in thy generation , or in thy self , expect retaliation ; unless repentance in a fount of tears shall cleanse that stain , which nothing else out-wears . oppression makes the poor his life to leese like poysons which destroy men by degrees , with lingring deaths , and in an age or two that sin doth all those families undo which were enrich'd thereby , yea i have seen their sons who by oppression rais'd have been , to fall from large estates by some and some till they to such base poverty have come , as brought them to the gallows : therefore they act murthers who take means of life away by an oppressing hand ; and murther not the poor alone ; but those whom they begot . he is in heart a murtherer who prays for others deaths ; and in effect he slays , who can , but will not save , if to afford deliverance , with justice will accord . nor from this error are they counted free , who , wittingly shall an occasion be to other men , of that which may intice by word , or by example to this vice . such are those hacksters , ( who themselves do name men of the sword ) ( but sure enough i am ) ( men of a base condition ) these are they who flesh our blooming gentry in the way of brutish quarrels , and their minds possess with rage instead of sober manliness . just of their stamp , are they who shall provoke their friends unto revenge for what was spoke in drink or passion ; making them believe they were disgraced if they should forgive ; and so the fools are urged to pursue those wicked counsels which at last they rue . another way as faulty are those men who publish by the tongue or by the pen those heresies and fancies which undo ( here and for aye ) themselves and others too . these last , are out of question deeply dy'd in this red crime , though some of them can hide their guilt with holy shews . the former sort though well esteem'd , and such as none report or take for murtherers , would soon be cast if an impartial verdict should be past . there is a murthering poyson in some words and flatteries , are otherwhile the swords that kill their hearers , though when they infect , they do not murther by a line direct . moreover , other while unkindness may strike dead a gentle heart ; and such as play false play in love , ( as when they do allure and causlesly reject ) may soon procure untimely death . but such like youthful crimes though jested at , bring vengeance many times . he that by lawful means doth blood require for blood unjustly spilt , with more desire to satisfy his rage , than to prefer true justice , is a parcel murtherer . and so are such , who practise to encrease a publick concord , or mens private peace . in some degree of murtherers are they who to their might remove not far away all such occasionings as may begin or help to perfect this inhumane sin and therefore by this law we are forbidden , to keep an enmity in secret hidden , that may provoke revenge : which to prevent a duty doth precede the sacrament of christian unity ; and they commit against this law who fail to practise it . pride , wrath , scorn , avarice , wine in excess , wrongs , jeers , neglects , and jests with bitterness , with other such ( which either are or draw occasions on , to violate this law ) are breaches of it . and though few suspect , ( because these are but breaches indirect ) that such enormities unpunish't be ( for that , but seldom they inflicted see immediate stripes ) yet , questionless , by such those troubles are brought on , that shorten much the life of man ; and thereby finish'd are his numbred years before he is aware . the souldier ( whom i had almost forgot ) is very peaceful , if he murther not . to kill is his profession ; yet i say , he murthers if his prisner he shall slay , the battel being past . the voluntary whom , an ambitious avarice doth carry , to hostle actions , when his lawful prince , nor sends nor calls him , nor the just defence of his own person , or his countries good engageth to become a man of blood . ev'n he may be suspected , not to tread a path so noble , and so warranted as he conceives : yet neither praise i them , nor do i peremptorily condemn their practice , but refer what i have said , in their own conscience to be rightly weigh'd . " lord give us eyes our secret sins to see , " while time and place to us vouchsafed be , " that we may leave them , and that love embrace " which will conceal them with her vail of grace . " for , if with joab we grow old in sin , " which hath not really repented bin , " till thou growst angry ; vengeance will not tarry " but smites us dead , ev'n in thy sanctuary . " thrice holy trinity , my heart possess , " and , i , this precept , never shall transgress . amen . commandment vii . vii : thou shalt not commit advlterie . &c. when this figure thou hast ey'd , think how these two wantons dy'd , and what horror was therein , when death took them in their sin , hurrying them from their delight , to an everlasting night . mind it well , and mind it so , that thou still may'st careful grow , from those evils to be free , which this law forbids to thee . comman . vii . commit thou no such act unclean , as here adultery , doth mean. behold this figure , you , who take delight , to give the reins to wanton appetite : and , say within your selves ; why may not we , struck suddenly , in our polutions be , as well as these and others , who have bin , attatched in the very act of sin ? consider this and tremble : for no year wheels round , but , we of one or other hear thus taken ; that , you might forsake the snare , and others be forwarn'd of coming there . permit adultery , and none shall breed without a mungrel and a mingled seed , allow such mixtures and none then shall know , on whom the dues of birth-right to bestow , save a blest faction . and what havoke then will trecherys and murthers make of men ? and , who will careful be to foster that which no man owns , and brutish lust begat ? so needful was this law , that here to dwell without it , were to live the life of hell with fiends incarnate , whose licentiousness their own and others mischiefs would increase . be therefore thankful for it ; and declare your thankfulness with diligence and care in keeping of it ; that you may have rest from sorrows here , and be hereafter blest , and lest your duties from you , may be hidden , observe that by this precept is forbidden , not only such uncleanness as polluteth a married bed ; but , that it those reputeth , offenders too , who simply fornicate or in a married or unmarried state , abuse their members in the wanton fact of any lawless or uncomely act ; which appertaineth to that fleshly sin , which by this law hath interdicted bin . no breach of wedlock was perchance in that bold zimri did with cosbi perpetrate , yet vengeance followed on it , to affright all those who in laciviousness delight , young onan climed not his neighbours bed , yet god for his transgression struck him dead . and let the shameless wantons of our days , who boast ( as of a deed that merits praise ) how many untouch't virgins they deflowr'd lest by a sudden plague they be devour'd , for less than that of which these villanies boast , full three and twenty thousand lives did cost in one days round ; and it may forfeit them their freedom in the new jerusalem . to shun gross wantonness will not suffice , unless the wandrings of adulterous eyes , lascivious touches intermixt among the temptings of a lust provoking tongue , bewiching smiles , and gestures , which intice , both mind and body to embrace this vice , with such like cycean charmings , be supprest , which help transform a man into a beast , nay if the secret longings of the heart , we labour not ( with all our strength ) to thwart , when they incline to lust ; we thereby shall be guilty , though in act we never fall . if therefore blameless we would still abide , we must some precious antidotes provide against this poyson . we must careful prove far from us , all occasions to remove , which may allure : and they are such as these vain songs and poems , which are made to please a wanton ear , and movingly express the longings and the acts of wantonness . obscoen discourse ; lascivious company ; the giving of an opportunity , ( that may be shunn'd ) to such as we do know are not so bashful as to let it go . these are occasions , of especial note , ●s bounds to this offence , not so remote , but , that they bring it easily to pass , yea , otherwhile before it purpos'd was , and , for that cause , this law commands doth lay that we remove those from us far away . nor are those all the temptings unto lust , but there be others which avoid we must as much as these ; fantastical attires , and wanton dressings kindle lustful fires . this makes them so esteemed , and so sought , that otherwhile they are full dearly bought , that some to play the harlot have been fain those various costly dressings to maintain . oft visitings , and spending of the day , with such as trifle half their time away ●n complements , ( and intercourse between each other , but to see or to be seen . ) ev'n these things blow the flame , and many a one by such impertinencies , is undone . the faring delicately in excess , the common sin of beastly drunkenness , are here attatch'd , arraign'd and sentenced , for often causing an adulterous bed. constrained marriages made up by friends , for honour , wealth , or such improper ends , both partys very frequently undo , and cause adulterys and murthers too . where youth and age of too unequal years together match ; both jealousies and fears are guests , and rarely have such weddings bin without occasions of this filthy sin . if , therefore of this crime we would be clear , let us endeavour alwaies to forbear all such as these , as well as to eschew a gross adultery , and so pursue each means which may be helpful to acquire a blameless practice and a clean desire . that we may soul and body beautify with every flower of spotless chastity . for , carnal whoredom was long since a gin by satan forged for the bringing in of ghostly fornications most impure , and frequent testimonies may assure that they who love strange flesh as many do , will change their god with small perswasions too . lord from these vanities direct our eyes which may at unawares the heart surprize ; the law within our members we do find doth cross the law that 's grafted in our mind . that which we hate we are intic'd unto , and what we love we often fail to do . our will thou hast renew'd but in the deed we are not , yet , enabled to proceed with such a constancy as we desire , nor with such pureness as thou dost require . make perfect what in me thou hast begun , compel me , that i after thee may run . ●et not the world adulterate in me the love which i have promis'd unto thee ; although my waies be crooked in thy sight , ● reserve thou my affection still upright . and let thy love so keep my heart in awe that i may still be blameless of this law. amen . commandment viii . viii thou shalt not steale , &c. if a souldier might not thieve , no man may , as i believe ; if such measure achan find for a prey in war purloin'd , what , on these will justice bring who rob country , church and king ? with his children achan fell ( yet i hope their souls are well . ) but if these do not amend greater plagues for them attend . comma . viii . what want so e're oppress thee may steal not , anothers goods away . light fingred achan here doth figur'd stand , who for infringing of this eight command , brought both on him and his a fearful doom to make it known to every age to come , that sacriledge and pilfring may undo both such as use it , and their children too . so strongly are these precepts knit together , and have so much dependance each on other , that none of their whole number can be mist , nor virtue perfect , without all subsist . a families necessities , who can support aright or honour god or man with due respects ? or fully exercise the praiseful work of christian charities , unless this righteous law had been ordain'd whereby each man his own might have retain'd ? the painful hand had wrought but for a prey for slothful drones to spoil and steal away , did not this law prevent ; and they should then possess most wealth who were the strongest men . none would have labour'd but for present need , and to procure and keep , whereon to feed , would so imploy us , that we should not find a leisure hour to rectify the mind , by knowledge , or by seeking that which is the essence of our being , and our bliss , for , as base poverty hath dwelling there where lawless living and disorders are ; so , where that poverty , doth much abound , a brutish ignorance is alwayes found , for , though wealth makes none wiser , yet , it might yield means of knowledge , being us'd aright ; and equal are the sins , to rob the rich as spoil the poor although they seem not such , since that which makes the difference in the facts is in the sufferer , not in him that acts. let no man therefore , lay his hand on what is portion of another mans estate , with purpose to defraud him ; lest it bring a gangrene , and become a cursed thing , which will devour what he before possessed , and stop him in the way of being blessed . rob none ; but of all other shun the theft by which poor widdows are of that bereft which is their lively hood , or that whereby the fatherless compelled are to cry to god for vengeance . and be wary too thou do not willfully thy self undo by execrable things , lest achan's crime bring on thee achan's death , in evil time . for , though deaths due for every sin that 's done some louder cry , and bring it sooner on . there are a thousand thieveries by which the worldling is advanced to be rich with little sence of sin , although they be infringements of this law in high degree . the trades-man stealeth by a frequent lying in bargaining , in selling and in buying ; and most he suffers by this fair-tongu'd thief , who entertains of him the best belief . some courtiers have their pilfrings , which they call their fees or vails , whereby when dues are small , and , their expences large , they soon grow great , and keep their master also in their debt , whose royal name is used to conceal their frequent robbing of the common weal. some steal into estates by their unjust abuse , by whom they have been put in trust ; and men so frequently this way misdo , that such are counted honest livers too . some rob the church ( and this too is no news ) by keeping from her labourers their dues , and by assuming as their own estate what piety to god did consecrate some church-men rob the layty by taking that calling on them without conscience making of those performances , for which god gave the portions and the places which they have ; and doubtless , for the sins of such as they the churches heritage is took away . some by authority or quirks of law raise projects from their neighbours to withdraw their livelihood : some others do no less by outward shews of strict religiousness , or cloked honesty , the latter sort make means to cousin by their good report . some wantons , ( guilty of no petty wrong ) steal hearts , which unto others do belong . some steal both goods and persons . thus do they who take the heirs of mens estates away against their wills ; and when this theft's begun , most commonly both parties are undone . some steal the wit of others . and an ass to be a witty creature , thus may pass . some steal rewards and praises which are due to other men ; and these are not a few . some steal preferments , i could tell you how , but will not , lest indanger'd i may grow by babling of it ; or lest other some may by that means to wealth and greatness come , who do as yet retain their honesties , because they have not learn'd such tricks to rise . some steal mens good opinions , by concealing their own enormities , and by revealing their neighbours errors , with such shews of ruth as if they were all charity and truth . shun all such thievish paths , for he that follows these tracts , may peradventure scape the gallows , but shall not scape unpunish'd , though god may defer his wages till a longer day . as those are not excus'd ; so shall not he from our infringement of this law be free , who nourisheth a cause of this offence by idleness , by prodigal expence , by vicious gaming , by regardlesness to husband wisely , what he doth possess by keeping to himself what was bestown as well for others uses , as his own ; or by withdrawing ( through deceit or might ) the hirelings wages or the poor-mans right whereby those may be driven to supply by stealth or fraud , their griping poverty . more such occasions , he himself may find who doth examine with a single mind his private practices , and how the end of one thing on another doth depend . oh lord vouchsafe me grace to be content " with whatsoever thou to me hast lent " as long as life on me shall be bestown , " let me be fed and cloathed with my own , " and , not with that which being none of mine " may make my neighbour want , or else repine ; " if by a wilful or unwitting wrong " i have detained ought which doth belong " unto my neighbour , give me means and will " by restitution for my doing ill " to make amends , or else do thou repay them " the dues which i unwillingly delay them . " forgive thou also my unrighteousness , " that it corrupt not that which i possess , " or marr my thrift ; and for the time to come " so wary keep me of departing from " this law , that i may still in heart and hand " continue faithful unto this command amen . commandment ix . ix thou shalt not beare false witnes against , &c. who can hope for justice where magistrates false witness bear ? or , secure in falshood be , when great princes scape not free ? she who naboth's death contriv'd was in wrath of life depriv'd , and her flesh by dogs was torn though a queen and princely born , that all others heed may take how this precept they do break . command . ix . in any case no witness bear , of things which false or doubtful are . vvere this edict omitted , who could say , he should enjoy his life or goods a day ? if nigh his habitation chance to dwell , such neighbours as the wicked jesabel , ( and her curst instruments : ) whose downfall , here is typifi'd , that such may stand in fear . where could we be secure from perjur'd men , unless god sent forth vengeance now and then , to find out those who secretly contrive how , others of their portions to deprive , since , very often this offence hath none who can behold it , but , that god alone ? or , by what means might they be kept in awe , whose greatness makes them careless of this law ? how safe seem'd jesabel , by being great ? and , yet , how boldly did the prophet threat succeeding vengeance ? and though she were high , how low upon a suddain did she lie ? that high and low , might view her cursed plight and more in truthful honesty delight . most know , that , of this law they breakers are who bear false witness , at the judgment bar , and very many are not without fear , in such ungodly actions to appear , but , few do seem , aright to understand , their other breaches of this ninth command , to lie , accounted is a fault so small , that many feel no sence thereof at all , but , make a play-game of it : yea and some such patrons of that evil are become , that they allow , and justifie the same as praises rather meriting than blame . but , this will prove though held a petty sin the serpents head , that brings his body in , and , an officious lying , may in time ingage us to commit a greater crime ; however he that an untruth shall speak , or truth ( if to deceive ) this law doth break . to praise is commendable ; yet thereby when we of others better testify than they deserve ; true vertue we deride , and sinners in their sins are justifi'd , unless it be ( by such a modest praise , as flows from hope , our friend affects the ways which yet he walks not ) that our praise may be a gale to ripen what we blooming see : for this is neither purpos'd to deceive the hearer ; nor advantages to weave for him that speaks it : but a wise intention to cherish budding virtue by prevention ; but , he that flatters doth pollute his mouth , and is a falsifier of the truth . the parasite , who shames not to uphold , whatever by his patron shall be told , or , seeks by jeering to discountenance , a simple truth ; and falshood to advance , against this holy precept so offends that punishment his guiltiness attends , yea , they who get access to great mens tables , by coming furnished with news and fables , are thereby often guilty of this sin , which by this law hath countermanded bin . when we dare venture to reiterate , those rumors which the common people prate , on meer surmises ; we are accessary to many slanders : we make truth miscarry , and bear false witness to the wrong of many , when we suspect not that we wronged any , nor can we satisfie for these offences , which then may follow , if our sov'raign princes , or there affairs of state , shall wrong sustain by such false tales as we receive or fain . when out of levity reports we make of others frailties ; or occasions take to mention jestingly , what may disgrace the person either absent or in place , without just motives ( or content shall grow ) to hide what love and equity should show we in the main , or in some circumstance false testimonies ; may thereby advance . but , he that uttereth slanders in despight , or justifies the thing that is not right , or judgeth rashly in anothers cause , or any needful witnesses withdraws , or ( by concealing what for truth he knows ) betrayeth innocency to her foes ; or , hears another injur'd in his fame , with silence when he may prevent the same ; or unto any one occasion gives whereby , he falshood , for the truth believes : ev'n every such a one false witness bears , what cloak of honesty so'ere he wears ? nor are they guiltless , who avoid not that , whereby occasions rise to perpetrate against this law. as bribery , respect or disrespect of persons , which infect the soundest minds , and bring them by degrees , their innocent integrity to leese . yea , he who so loves bribes , though he were wise , they will make deaf his ears , hood-wink his eyes ; and so corrupt his heart , that he shall know no truth , except some profit thence do flow ; nor , any falshood fear to entertain , whereby he may assured be of gain . and , lest by some those men be judged free from this offence ( if any such there be ) who by false miracles , false revelations , false dreams , false visions , false interpretations of holy scripture ; or by such like patchings of carnal wisdom , and of sathan's hatchings affirm that thing for truth which is a lye ; know that these juglers in degree as high as he that 's worst ; prove guilty of this sin which by this precept , hath forbidden bin . for though our doctrines be not so unsound , but that some truths among them shall be found , though cloath'd in lamb-skins we do seem to go , though for a blameless life we famous grow ; though in our formal zeal surpass we shall the pharisees , and ev'ry priest of baal ; tho' oft we fast ; tho' loud we pray and long ; tho' we seem'd wrong'd , and patient of the wrong ; tho' we affect the crown of martyrdome , and dye as if we death had overcome . yea , tho' we seem as angels , who from heav'n had power , and knowledge , and commissions giv'n ; yet , if our zeal , our outward piety , our knowledge , our affected constancy , our suffirings , and the truths which we have said were that the god of truth might be betray'd and falshood favour'd ; we offenders are , against this precept , we false witness bear . and all our godly shews , are fruits of evil delusions and impostures of the devil . lord sanctify my heart , and keep my tongue , that , it may neither do my neighbour wrong , nor prattle those untruths , which may oppose the verities , thy spirit shall disclose ; but , grant that i who see how these offend may find out mine own errors and amend ; yea , lord so teach me and be so my guide , that , faithful to this law i may abide . amen . commandment x. x thou shalt not couet thy neighbours house , &c. when in us this vice begins , crowns we pawn for crooked pins . and by coveting of more forfeit what we had before . blockish ahab therefore mind who by fooling in this kind life and kingdom ( to his cost ) for a kitchen-garden lost ; and his fall is on record that his fault might be abhorr'd . command . x. anothers right desire not , but be contented with thy lot. thou who to covet deem'st it no great crime , consider well , what wickedness in time arises thence , what danger and what shame unless thou timely shall repent the same this folly , and the sequel of it view in ahab , and his guiltiness eschew by heeding of this law , whereon depend all duties , which the former laws intend , and which to us a duty hath exprest more hard to be observ'd than all the rest . a power we have receiv'd to bend the knee , to take , to give , to speak , to hear , to see , and execute those actions which may give most lookers on , occasions to believe that all god's other laws we do fulfil , in some degree according to his will. when we are false at heart , and keep not on with such uprightness , as we should have done ; and were this law left out , some persons might perswade themselves that they were most upright . but by this precept we are taught to see how foul the insides of our vessels be . this findeth out , and smiteth every sin ev'n on the head , and where the roots begin , by checking of that lust which unexprest in outward acts lies lurking in the breast : for 't is the cursed root , whence every thing which may be termed evil , first doth spring ; and if it be subdued e're fulfill'd within his egg a cocatrice is kill'd . this law in soveraignty assumeth more than all the precepts mentioned before ; for it injoins to keep within command my lustful heart , which is not in my hand ; and , whose desires , will offer , come and go in spight of all that i can think or do . within my flesh and blood a law still dwells which naturally against this law rebels , and so rebels , that though my hands were clear , my heart would foul and vitious oft appear unless a purging medicine she acquires to purify her thoughts and her desires . yea , though man could not , and god would not see the secret wickedness that is in me , this law , would never let me quiet bide till of my guilt i should be purifi'd ; for every hidden lust it open lays , and still so shows me mine own wicked ways , that when by others i am righteous thought , it frights my soul , and tells me i am naught . at first , into dispair it almost threw me , but god's good spirit pleased was to shew me , that , what my power extended not unto his grace would so enable me to do , as that it should suffice if i assaid to join my good endeavours to his aid . then i began to see , this law did wound , not to destroy , but , that i might be sound , and that it is a needful probe whereby we may aright the curing salve apply . it shew'd me mine own frailty , that it might unto another make me take my flight . and by instructing me to know my sin hath taught me where amendment should begin for when the heart hath learned to obey , the members will the sooner find the way . though our desires , from evil are not free , to us their guilt imputed shall not be if we resist them : and although they wound , we shall at last with victory be crown'd . keep well this law , and all the precepts here a thousand times more pleasing will appear . guard well thy heart , and then this precept will be found a precept easie to fulfil . break this , and thou hast broken down the sluce to flouds , which thy destruction will produce . the total sum of what this law requires , is first , that we confess our own desires , to be corrupt : for purity begins to enter by confession of our sins . next , let us force our longings to obey the former sacred precepts what we may , because , the failing in one duty , still le ts in another lusting after ill. and , lastly let us alway be content with what the grace of god to us hath lent . for , none will keep law moral , or divine , who much at his condition doth repine . how can they love their god to whom he seems to bar them what their appetite esteems without regard their welfare to provide ( as many think ) whose wishes are deny'd ? how can he love his neighbour who doth crave their heritage , their wives or goods to have ? and what commandement will he respect who neither god nor neighbour doth affect ? contrary wise him who contentment hath , naught urgeth to pursue a lawless path ; for , to what end should he who doth possess that precious jem , embrace a wickedness ? he loveth god , because he surely knows god's power and wisdom , justly doth dispose that portion which will prove the best for him , although it may be bitter for a time : and him he therefore serves , as he is able , in every precept of the former table . and while this christian mind he entertains , he findeth godliness , no little gains . nor will those men who in their lots delight or covet or usurp a neighbours right , for , he that is contented first believes that every one his propor share receives and not anothers ; next he strives to see how perilous to him these things may be , which god withholds ; and weighs with such regard how fit those are which he for him prepar'd , that resting in his portion well apaid nor house , nor land , nor wife nor man , nor maid , nor oxe , nor ass , nor any thing that is another man's desires he to be his ; but praiseth god , for what to him he gave , and thanks him too , for that which others have . against no law he greatly can transgress who is arriv'd at this contentedness . and if to get this grace our mind we set , by gods assistance , we may compass it in that degree , whereby attain we may to what we call perfection of the way . but flesh and blood no further can aspire until that kingdom comes , which we desire . strive what thou mayst , affections to withdraw according to the straightness of this law , thy neighbours wife desire not then from him though kind , wise , rich , chast , good & fair she seem ; for most who have this way their longings gain'd , instead of blessings , curses have obtain'd , by coveting the goods to others due , the beggary of many doth ensue . and servants gotten , by anothers wrong are seldom gainful , to such masters long , because by being lawlesly possest , they either prove unfaithful , or unblest ; but he that with his own remains content , shall gain much bliss , and many sins prevent . that which doth give occasion to transgress against this law , is want of watchfulness , to heed the baits which our betrayer lays in every object and in all our ways . the want of meditating in our thought what inconveniences are dayly brought , on such as make no covenants with their eyes , nor bound these longings which in them arise . for , such as this way do their best endeavour , may stumble , but they shall not fall for ever . " lord , in my self , i could not find the will , " much less the power , thy statutes to fulfil . " but , i now feel my heart to entertain " a willingness ; oh! be it not in vain . " thy grace alone renew'd this will in me , " and i a worker now desire to be , " who may , if thou enable to proceed , " improve my willingness unto the deed " deny it not , oh god! but from this day " ev'n to the latest moment of my stay , " vouchsafe unto me thy assisting grace , " that i may run a warrantable race . " and keep this law and all thy laws entire " in work , in word , and also in desire . amen . the epilogue . christ iesvs who is made vnto us wisedome rightousnesse sanctification redemption 1 cor. 1. 30 the whole world lieth in wickednesse 1. ioh. 5. 19 rom. 7. 24. o wretched man that i am who shall deliuer me from y e body of this death behold the lambe of god which taketh away y e sin of y e world . ioh. 1 . 29 deliuer him from going down to the pit i haue found a ransome . iob. 33. 24. rom. 6. 23. the wages of sinne is death ii timo. 2. 26. that they may recouer themselues out of y e snare of the deuil who are taken captiue by him at his will though no flesh this law obey , in it self ; in christ it may : though it frighteth us for sin ; yet our peace , it ushers in : and , in us prepareth place , for the saving law of grace . when this grace hath taught to love , hardest works will easy prove , and that sin we shall abhor , which we doted on before . the epilogue . the law from god 's meer love proceeds , though strict it seems and terror breeds . now having well observ'd this glorious law ( a creature cloath'd with majesty and awe . ) methinks the body of it seems to me , compos'd of such essential parts to be , that , he may find , who rightly from them shall all as but one ; each one of them as all ; and , that who ever breaks or keepeth one , observes or breaketh all , in what is done : as will appear to him , who well attends how ev'ry precept , on the rest depends . he cannot possibly or love or fear one god aright , who willfully doth err in idol worshippings ; in vainly using god's holy name ; in holy times abusing ; or , in permitting so perverse a nature as to abuse himself , or any creature belonging to this god , with such a mind as may contentment in such evils find . and what is of this law averr'd ; we may in ev'ry other precept boldly say . moreover i conceive , it cannot be of less impossibility , that he who gives the creature ev'ry way his right , should in his heart his good creator slight : or actually offend him without sense and sorrow , for so hainous an offence . he that right conscience makes to keep one law , of breaking all the other stands in awe . he that his parents honours as he ought , can never favour murther in his thought , or thirst for vengeance : never will his eyes , or heart , or members act adulterys : no due from any creature will he take , he dares of none conceive , receive or speak , untruths or slanders : he will never crave ( or by a secret longing wish to have ) what may not be desir'd ; nor ought commit which his profession may not ill befit , but penitence , will smite him for the deed , and in his heart a faithful sorrow breed . much less will he grow wilfully to blame , in prophanation of gods days , his name , his worship , or his essence ; for , in one , well doing , all good dutys will be done , and this which from one law , is here exprest , may really be said of all the rest . the like we may as doubtlesly averr of them who ' gainst one law perversly err : begin at which you please , they so are chain'd , all sins are in the breach of one contain'd . one wickedness contracts another still , and that another ; either to fulfill or hide the first ; until all guilt comes in and wheels him round the cursed orbe of sin. for , what hath he to bar him from the rest , who but in one hath wilfully transgrest ? what other sin would he have left undone , which might have hindred his beloved one ? or , if perpetually he do not act all wickedness , and ev'ry filthy fact ? why is it so , unless ( perchance ) because , his finite nature cannot break all laws , at once in act ; nor his desires extend , to ev'ry thing wherein he might offend ? for ev'ry sacred law , is in his will ( inclusively at least ) infringed still , and guiltiness would actually appear , if power and fit occasions present were . for , as the laws fair body is compos'd of portions qualified and dispos'd , in such a manner that we plainly see , the perfect essence , of the whole to be in ev'ry part ; so , likewise , hath our sin an ugle body , and each limb therein containeth ( whether it be great or small ) essentially , the perfect guilt of all , and , by this body , death a means hath found to give to all mankind a mortal wound . but , prais'd be god , his grace provided hath a light , a guard , an armour , and a path by which we may be quite delivered from the body of this death ; and also come to walk the way of life , which else had bin for ever barr'd against us by our sin . the lamb of god by whom we do possess redemption , wisdom , justice , holiness , with ev'ry matchless token of his love ; the guilt of that transgression doth remove , which woundeth first our nature ; and from him , we have a cure for ev'ry actual crime . he , hath fulfilled what we could not keep : he , gives us power to walk , who could not creep : he , paid the price of that which we had bought : he , got our pardon e're the same we sought : he , bore the stripes for us which we did merit : he , purchas'd crowns that we might them inherit : our fears he doth prevent ; our loss restore , and ( to the true believers ) tendreth more than adam lost . yea , he doth freely give to ev'ry soul a power which may believe and persevere , if well he shall employ , the talents and the grace he doth enjoy . and with a mind in all temptations meek , this power in christ , not in her self doth seek . ev'n they that perish , till they do contemn god's profer'd love : potentially in them retain this power by god's free grace , until their flesh seduc'd , like eve , doth move their will , like adam , to consent and then to act a wickedness , and to approve the fact against their conscience : for then god departs from their polluted and rebellious hearts ; and back returneth not until from thence , that guilt be washed by true penitence , the means whereof he also must bestow , or else into obdurateness they grow . affirm we may not , that god will not come to any ( whom he so departeth from , ) twice , thrice , or oftner : for we cannot know how far the limits of his mercys go ; nor by what measure , or by what degree of wilfulness , he so displeas'd shall be . as to forsake for ever , since he may shew mercy where he pleaseth while the day of life-time lasteth there is hope of grace for every sinful soul of adams race . just job confesseth that god oft assays to draw the sinner from delicious ways the raising up of lazarus from death , when he had four days yeilded up his breath , inferreth also that some few obtain god's mercy who had dead and stinking lain in their transgressions ; till there was no place for help by outward means , or common grace . but this his mercy is the highest pitch , and if a god who is in mercy rich vouchsafe it any where , he doth afford much more than he hath promis'd in his word ; for , though he may confer it when he please , yet , to have left such promises as these had better'd none ; but made those worse , by far who , for the grace obtained , thankless are . " oh who enough can praise thy matchless love " most gracious god! who pleasest from above " to look upon the vassals here below " our nature , and distempers tempring so ; " and so providing that the blessing lost " is purchas'd for us , at anothers cost , and may by every soul enjoyed be who shall accept the means ordain'd by thee . though as did once the jews some christians grudge as if the childrens teeth were set on edge by what their fathers eat and doubtful grow ( although thou makest oath , it is not so ) that most of those , which are or which have bin since time began , shall die in adam's sin ; and are in him rejected without place or means of hope of truly saving grace ; yea , though this be an error whereby such as err that way have urg'd thy justice much ; yet we who fear and trust thee ( and to whom the knowledge of thy secrets therefore come ) remember well ( and therefore heed have took ) that thou , the general covenant being broke ) which first was made in adam ) pleas'd hast bin to tell us of a new one , since brought in , and made with all men so particularly that no man for anothers crime can die : a covenant in christ from whom both will and power we have receiv'd to fulfil so much as shall to thee be acceptable , if we endeavour , as thou dost enable : and whereas , when this knowledge we did want , we dreamed that thy new made covenant concern'd but few , we doubtless did aver a doctrine which from truth did widely err , for that which we did ignorantly call a covenant , is no such thing at all : because we then supposed nothing done , nor ought believ'd , but on one side alone . a covenant ( as men of judgment know ) is that which is contracted betwixt two ; but , thou by that which some of us do say dost all thy self ; and giv'st nor power nor way to act or will what absolutely can be said to be the act or will of man. we stand for nothing thou alone believ'st , thou actest all thou givest and receivest ; yea , if we this assertion must allow none truly worketh good or ill but thou ; man's but a sufferer , whatsoe're he does , he doth because he can nor will nor chose . lord let us know the better , and so know what powers and faculties thou doest bestow on us , to fear and serve thee , that we might in work , and word , and thought still do thee right ; for , thou so equally hast all things done , and shew'st such mercy unto every one , that ev'n by those who shall thy wrath abide , in every thing thou shalt be justifi'd , and none shall truly say , when call'd they are before thy throne of judgment to appear , that thou hast more exacted any way from any man , than he had power to pay , till by forsaking thee he forfeit made of that enabling grace , which once he had . this law of thine which an appearance hath of terror , of severity and wrath to those dull naturalists , who have not weighed how by the law of grace it is allay'd ; even this fear'd law when first the same was made , no other end but man's well being had ; nor hath as yet , except it be to those who sleight thy kindness , and believe thy soes . the former table , which we weakly fain ( doth only to thy glory appertain ) concerneth in the points of highest nature , the welfare and the glory of thy creature . to thee what is it , whether we adore thee for our god , or none , or twenty more ? thine honour was at full e're we were made , and would be so though we no being had . 't is our advantage that thou let 's us know to whom in our necessities to go , and leav'st us not as when we gentiles were , to wander all our life times out in fear , in darkness and in error ; yet to find nor ease of body neither peace of mind . 't is our advantage that we may be bold to scorn those bugbears , which in times of old men trembled at ; and that the power and fame of what was nothing , but an empty name enslav'd us not to come with vows and praise to worship it , as in our heathen daies , which benefit we by this law obtain'd , and which without this law we have not gain'd . 't is our avail that such a god we have who lets us know that he hath power to save , and , that when we our selves to him apply , we need not fear a rival deity will angry grow ; and do us in despight a greater wrong , than thou hast power to right . or , that a jealous juno can make void the hopes which in thy love we have enjoy'd . it is our gain to honour thee alone , and that we need not now to cyprus run to worship venus ; then to seek apollo at delphos ; and from thence a course to follow as far as famous ephesus to see if great diana in her temple be : and thence again to post , in hope to meet with jove inshrined in the isle of creet . our times and substance wasting to receive that from them , which they had not power to give . what were it unto thee ; ( but that our peace thou lovest ) if we dayly shall increase our vain will-worshippings , till we devise as many superstitious fopperies as we have sensless dreams ? or if our daies we spend on idols , forging puppet plays , and false ideas , till all truth be lost ? and then , ( which is effected now almost ) fight , brawl , and preach , to make up sects and factions to help maintain the whimsies and distractions which fool us , till we find some chrotchets new unknown to christian , heathen , turk , and jew ? moreover , ( but , that our own harm it were ) to know no power whereof we stood in fear , and were it not a merciful prevention of miseries , of mischiefs , and contention which else would rage among us if we had no name , in which with reverence might be made vows , oaths , and protestations ; or if we should not believe a will and power in thee to heed and punish it , when wrong were done ; what benefit to thee , ensu'd thereon , for which thou shouldst vouchsafe to make a law to keep the damn'd for-swearers hearts in awe ? what suft ' rest thou , when mad blasphemers rave against thy holy name , that thou need'st have a law to curb them ? or , what have they done more than those dogs , which bark against the moon if they themselves , or , others of their kind no damage by those blasphemies did find ? and but , that sweetly provident thou art ev'n for the meanest and least worthy part of all thy creatures ; what was that daies rest to thee , which thou ordain'st for man and beast ? their pain or ease , thy rest augmented not , nor , profit by the sabbaths hast thou got ; or , by the festivals ordain'd by thee , for , they , not thine , but mans advantage be , our essence being of a double nature , and , thou best knowing what best fits the creature , requirest all men so their time to use , that soul and body , may receive their dues but , what missalls to thee if any spends his times in vain or to preposterous ends ? some of us peradventure fancy may , that thou hast honour by the sabbath day , and that it adds to thy contentment then , to hear and see great multitudes of men assemblies make , to invocate thy name , and in their songs to magnifie the same . indeed this is our duty , and when this upon thy days by some performed is : thou tak'st it as a honour done to thee ; that in such dutys , we might serious be , yet , still the benefit is all our own . thy praise is neither more nor farther blown , to thy avail , nor doth our holiness conduce to ought , but our own happiness . the days on which we memorize thy graces ; and meet together in thy holy places , are much for our avail ; for then and there thou teachest us , our , crosses how to bear ; what to believe and hope there we may learn how we 'twixt good and evil may discern , how truth from cursed error we may know , what path to shun or take , what work to do , and how and whom to love ( which is the sun and height of all whereto on earth we come ) which manifests that only for our sake , it pleased thee some days of rest to make . sure ev'ry mean capacity is able to understand , that in the second table ▪ mans welfare is immediately intended , and that therefore , those laws be recommended to universal practice ; so to stay our minds from running out another way . for if our lives ambitiously we spend in brawls for honour : if we set an end to all our kind by murthers : if we please to plague our selves with ev'ry foul disease , and ev'ry grief of heart , which will arise from fornications and adulterys : if all our labours should be made a prey to thieves , till want had worn us quite away ; if we should plague each other by our lies , by slanders or in humane perjurys ; or , if our hearts upon the rack were set by lusting after what we could not get , these madnesses our mischiefs only be , but neither harm nor discontent to thee ; except in this respect , that having took our nature thy compassion cannot brook , to see thy members injur'd by the sin , which lawless people are delighted in ? thou hast affirm'd ; ( the better to apply thy workings to our mean capacity ) that all things for thy glory thou hast wrought , and , yet it is not therefore to be thought thou wantest glory , and didst work for more , or , that it gain'd ought wanting heretofore . nor may we think a power so truly wise , should work for that which we are bid despise . but rather that thou honour dost expect to be to thee ascrib'd as an effect , of fruitfulness belonging to the natures , and undespis'd condition of thy creature , yea , i believe unfainedly oh god , by what i from thy self have understood , thou wrought'st for love. not meerly to attain thy creatures love , for that had been as vain : because indeed , as little need thou hast of their imperfect love , as of the blast of their weak praise . oh lord thy love it was thy love essential which did bring to pass , the works thou mad'st ; that blessed love of thine which is thy self ( oh essence most divine ) for , being all , and all at full possessing in thy self-being , thou conceivd'st a blessing to be conferr'd on others : not to add ought to that blessedness , thy essence had . thy wisedom infinite , a passage found ( by thy eternal power , which hath no bound ) distinct , and finite natures forth to bring ( without impairing or deminishing thy perfect essence ) which of thy perfection should give some demonstration , by reflection . among the rest one creature thou did'st name , compos'd of all , which th' vniversal frame therein contained ; and the same did'st make not only so , as that it might partake of all created things , and also be a certain medium 'twixt them and thee , but , which is to the honour of it more , thine image in it self it likewise bore , and had ●● possibility to be , united ( undivisibly ) to thee . a species of this creature , lord i am , and , for what end created we became as i conceive it , here , i mean to tell oh teach me better , if i say not well , thou being love it self , and therefore kind , it was thy gracious and eternal mind , mankind a sharer in thy bliss to make and grant him license also to partake that glory which thou didst enjoy alone , before all other beings were begun , and this great favour lord thou pleased wert , ( as well became thy wisdom ) to impart by means , degrees , and on the same condition through which we best might gain the best fruition of what was purposed ; and come to be united ( as i said before ) to thee . to adam this great mystery appear'd till disobedience , foggs in him had rear'd which dull'd his reason , and his heart declin'd from thee , within himself , this bliss to find . the law thou gav'st him , was not ( as is thought by some of us ) that proof might so be sought of his obedience : for thou knowest all before it is ; and what shall still befall , much less ( as other some conceited are ) was that command intended as a snare those to entrap whom thy eternal hate , had fore-decreed . oh god! to reprobate ? far it is from the goodness of thy nature , to be a god so cruel to thy creature , and far , far be it from thy creatures too , to their kind maker so great wrong to do . this , rather , seems the cause there could not be a possibility , that thou and we should make a perfect unity , unless our nature had essential righteousness : for , otherwise , thy justice would abhor that which thy mercy did endeavour for , and , from uniting us , become so far that thine own attributes would be at war. when therefore man seduced fail'd in that , which might have perfected his blest estate , and , that perform'd not whereby justice might , in our advancement take a full delight , behold , thy powerful mercy did prevent our total ruin by a wonderment beyond the worlds creation , out of nought . for , when by sin we further off were brought , from what thou had'st intended us , then by the not obtaining of an entity thy all-inventing wisdom found a mean through which our essence made e're while unclean should be re-purifi'd and so perfum'd that personally it might be then assum'd unto thy self ; and man thereby attain a happiness not to be lost again . if some few easy duties he will do when grace enables nature thereunto . and doubtless every man shall one day know that thou on him such portions didst bestow ( ev'n pers'nally ) that if he be undone , it was not adams , but his fault alone . this mystery thy goodness brought to pass , and for no other end , oh lord it was but for our good ; for neither dost thou need our praise or love ; nor is it for the deed of love or praise , or worship or of ought which by our faculties to pass is brought , that thou requirest them of us ; but that we should not unto our selves defective be in doing our endeavours to attain so much as lieth in our power to gain lest it indamage us , and in the way unto our true perfections stops may lay . essential goodness hath essential peace without all diminution or increase , and therefore he who blessedness desires to that above all other thing aspires . to love and give due praise , is better far than to be lov'd , or to be praised are to him that hath subsistance of his own ev'n i my self ( whose heart is overgrown with imperfections ) love without respect of any end but meerly to affect those whom i love , and rather would have done ten thousand kindnesses than sought for one . and lord if such a failing love as mine , may reach to this ; how infinite is thine ? and , oh how far art thou from things so vain as loving meerly to be lov'd again by such poor worms as we whose best affection is but a passion full of imperfection ! indeed thou bid'st us love thee ; but , for what save to preserve us capable of that , which we receive ; and that we might not miss the comfort which in virtue placed is , and of whose hapless want , he cannot chuse but feel the loss whose conscience doth accuse : yea thou commandest love , that love may make our nature of thy nature to partake : without which quality there cannot be the true communion 'twixt us and thee , which is the very height of all our bliss , or which indeed the essence of it is . for could we be of thee , oh god! approv'd , or , could we of all creatures be belov'd tho' we no love return'd ( nor had in us , an object for the love conferred thus ) which were impossible ; we ne'retheless should suffer by our own unworthiness an inward hell , and to our selves invent , occasions of continual discontent , as to those envious men , it may appear who causlesly injurious often are . to those their honest neighbours whom they find to them as friendly as they are unkind , for outward plagues pursueth so this sin , nay also , so affects him still within , and till his nature be depraved quite , his own injustice will his heart affright . yea they whose crimes are pardon'd are not free from suff'rings though they well assured be , that neither god nor man will blame them for , the passed frailties , which they do abhor . for then our hearts will grieve do what we can , if they have injur'd either god or man. and then more favour is vouchsaf'd to them , the more themselves they censure and condemn . therefore , although i can forgive my friend , yet , i would have him wary to offend , lest , when he finds his error griev'd he be , within himself , that he hath wronged me , and in his heart a torment suffer should , from which my love would keep him if i could . ev'n so oh lord my god ( though in degree , more infinite than can conceived be : and , in a manner , which i am not able by any figure to make demonstrable ) in meer good-will to man , thou pleased art to preach unto his ear , or to his heart those dutys , which to thee from him belong , that he , unto himself , may do no wrong . because we seem a great esteem to have of love and praise , and thereby to receive , content and profit ; thou dost oft propose by us to be perform'd ; such things as those , as dutys which are much of thee desired , and at our hand , for thy avail required , but doubtless thou dost only seem to be like us , that thou might'st make us like to thee , and that , ( if thee we love ) we might be won to do as for thy sake what should be done . for our own good ; as parents kind and wise have dealt with children in their infancies . and whereas , lord , it hath been said by thee , that thou wilt of thine honour jealous be : thou only jealous art , lest our neglect of thee , our own perdition may effect . thou dost things honourable ; and though none did praise thee for them , they should still be done . thine honour is essential : that we give and which from us thou pleasest to receive is but an accident ; which ever may , without thy loss , be present or away . and when thou either thanks or praise requirest to perfect us , those dutys thou desirest . this we long time have so misunderstood , as if we did conceive thou wert a god , affected with self-love , or fruitless fame , ( although we mannerly express the same ) yea we have dream'd that thou this world did'st make and us and all things for thy glorys sake . in such a sense , and for such praises too as we effect , when our best works we do . i would we thought no worse ; or would we knew what damnable absurdities ensue , our groundless fancies ; for by them thou gain'st some fear , but little hearty love obtain'st . by these false thoughts of thee , we do encrease our own self love , and all vain gloriousness , within our selves hence is all we intend , our whole endeavours for a private end , and that a froward peevishness is own'd , in most of all our actions to be found , for who can possibly be just or wise , who to his god imputes absurdities ? lord now we better know thee ; and are shown both by thy words and works what should be done ; our selves we yet improve not as we ought , by what thy workings and thy word have taught , but both self-love and vanity have share , ev'n in our actions that most pious are . we counsel , we relieve , write , preach and pray , that honour , gain , or pleasure bring it may , to our own persons ; and would little care how wicked and unhappy others are , had we our aims ; and still might them possess amid'st our sins and their unhappiness , ev'n i my self who love a better mind , do in my self so much corruption find , that ( i confess ) received injuries , more mov'd me to reprove impieties , than mine own goodness , and that from my sin my best performances did first begin , for which let pardon , lord , vouchsafed be , and more sincere hereafter make thou me , for , this may peradventure be the cause , we preach thy gospel , and pronounce thy laws , and write without effect ; ev'n this that our corruption makes the means , to want the power it might have had ; else 't is because we hide thy love , and have that saving grace deny'd , which thou to all extendest ; and which none shall want , who striveth to lay hold thereon . to help amend these faults now i have said , what , i believe thy spirit hath convey'd into my heart : if i have err'd in ought let me , oh lord , by thee be better taught if truth i speak , let other men from hence partakers be , of my intelligence , make me and them thy love so fully view , that we in our affections may be true , and give us grace the truth of them to show in doing well , the duties which we owe. amen . a metrical paraphrase upon the creed . since it befits , that i account should give what way unto salvation i believe ; of my profession here the sum i gather . first , i confess a faith in god the father : in god , who ( without helper or partaker ) was of himself the worlds almighty maker , and first gave time his being : who gave birth to all the creatures , both of heaven and earth . our everlasting welfare doth consist in his great mercies , and in iesus christ ; ( the second person of that three in one ) the father's equal , and his only son ; that ever-blessed , and incarnate word , which our redeemer is , our life , our lord for when by sathans guile we were deceived , christ was that means of help , which was conceived ; yea , ( when we were in danger to be lost ) conceived for us , by the holy ghost . and that we might not ever be forlorn , for our eternal safety he was born ? born as a man ( that man might not miscarry ) even of the substance of the uirgin mary , and loe , a greater mercy , and a wonder ; he that can make all suffer , suffered under the jewish spite ( which all the world revile at ) and cruel tyrannies of pontius pilate . in him do i believe , who was envied , who with extreamest hate was crucified : who being life it self ( to make assured our souls of safety ) was both dead , and buried : and that no servile fear in us might dwell , to conquer , he descended into hell : where no infernal power had power to lay command upon him ; but on the third day the force of death and hell he did constrain , and so in triumph , he arose again . yea , the almighty power advanc'd his head , aswel above all things , as from the dead . then , that from thence gifts might o men be given , with glory , he ascended into heaven : where , that supream and everlasting throne , which was prepar'd , he clim'd ; aid sitteth on that blessed feat , where he shall make abode to plead for us , at the right hand of god and no where should he be enthroned rather , than there : for he is god , as is the father and therefore , with an equal love delight i to praise and serve them both , as one almighty : yet in their office there 's a difference . and i believe , that jesus christ , from thence , shall in the great and universal doom , return , and that with angels he shall come , to question such as at his empire grudge ; even those who have presumed him to judge and that black day shall be so catholick , as i believe not only that the quick to that assise shall all be summoned , but , he will both adjudge them , and the dead . moreover , in the godhead i conceive another person in whom i believe : for all my hope of blessedness were lost , if i believ'd not it the holy ghost . and though vain schismaticks through pride and folly contemn her power , i do believe the holy chast spouse of christ ( for whom so many search by marks uncertain ) the true catholick church . i do believe ( god keep us in this union , ) that there shall be forever the communion of gods elect : and that he still acquaints his children in the fellowship of saints . though damned be mans natural condition , by grace in christ i look for the remission of all my foul misdeeds ; for there begins deaths end , which is the punishment of sins . moreover , i the sadduces infection abhor , and do believe the resurrection : yea , though i turn to dust , yet through god , i expect a glorious rising of the body , and that , exempted from the cares here rife , i shall enjoy perfection and the life that is not subject unto change or wasting , but ever-blessed , and for ever-lasting . this is my faith , which that it fail not when it most should steed me , let god say , amen . to whom , that he so much vouchsafe we may , thus as a member of his church , i pray . a metrical paraphrase upon the lord's prayer . lord , at thy mercy-seat , our selves we gather , to do our duties unto thee , our father . to whom all praise , all honour , should be given : for , thou art that great god which art in heaven . thou by thy wisdom rul'st the worlds whole frame , for ever , therefore , hallowed be thy name . let never more delayes divide us from thy glories view , but let thy kingdom come . let thy commands opposed be by none , but thy good pleasure , and thy will done . and let our promptness to obey , be even the very same in earth , as 't is in heaven . then , for our selves , o lord , we also pray , thou wouldst be pleased to give us this day , that food of life wherewith our souls are fed , contented raiment , and our daily bread . with needful thing do thou relieve us : and , of thy mercy , pitty and forgive us all our misdeeds , in him whom thou didst please , to take in offering for our trespasses . and for as much , o lord , as we believe , thou so wilt pardon us , as we forgive ; let that love teach us , wherewith thou acquaints us , to pardon all them , that trespass against us . and though sometime thou find'st we have forgot this love , or thee , yet help , and lead us not through soul or bodies want , to desperation nor let abundance drive , into temptation . let not the soul of any true believer , fall in the time of tryal : but deliver yea , save him from the malice of the devil , and both in life and death keep us from evil . thus pray we lord : and but of thee from whom can this be had ! for thine is the kingdom . the world is of thy works the graven story , to thee belongs the power , and the glory . and this thy happiness hath ending never : but shall remain for ever , and for ever . this we confess ; and will confess agen , till we shall say eternally , amen . thou shalt write them upon the posts of thy house , and upon thy gates , deut. 6. 9. finis . notes, typically marginal, from the original text notes for div a66751-e870 job 33. 14. notes for div a66751-e39230 see pro. 30. 8 , 9. private devotion and a brief explication of the ten commandments bernard, edward, 1638-1696. 1689 approx. 154 kb of xml-encoded text transcribed from 98 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-03 (eebo-tcp phase 1). a27480 wing b1991 estc r9838 12643331 ocm 12643331 65061 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a27480) transcribed from: (early english books online ; image set 65061) images scanned from microfilm: (early english books, 1641-1700 ; 974:5) private devotion and a brief explication of the ten commandments bernard, edward, 1638-1696. [205] p. printed at the theater for henry clements ..., oxon : 1689 reproduction of original in cambridge university library. attributed to edward bernard. cf. nuc pre-1956. table of contents: p. 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looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng ten commandments -early works to 1800. devotional exercises. 2003-09 tcp assigned for keying and markup 2003-10 spi global keyed and coded from proquest page images 2003-11 emma (leeson) huber sampled and proofread 2003-11 emma (leeson) huber text and markup reviewed and edited 2003-12 pfs batch review (qc) and xml conversion private devotion and a brief explication of the ten commandments . matth. vi. 6. thou , when thou prayest , enter into thy closet ; and when thou hast shut the door , pray to thy father , which is in secret : and thy father , which seeth in secret , shall reward thee openly . oxon . printed at the theater for henry clements bookseller in oxford . a. d. mdclxxxix . imprimatur . gilb . ironside vicecancellarius . the contents . chapter i. daily prayer , in the morning . ii. at noon . iii. at evening . iv. pious resolutions . v. select lessons of holy scripture . vi. occasional lessons . vii . going to or from the church . viii . occasional reflections . ix . the larger office at rising , whe● my affairs will permit . x. the larger office at reposing . xi . private devotion at the holy commvnion . xii . at receiving the bread. xiii . at receiving the cup. xiv . at home after the communion . preparation for death and eternity : xv. forgiveness and charity . xvi . repentance . xvii . sickness and pain . xviii . hope in god and resignation to his pleasure . xix . profession of the catholick faith. xx. desire of absolution and of my change. xxi . psalm cxxxix . xxii . the ten commandments expounded . daily prayer . chap. i. the morning office. i. at rising . blessed be god my creatour and preserver . amen . o almighty lord and everlasting god , vouchsafe i beseech thee to direct sanctifie and govern both our hearts and bodies , in the ways of thy laws and in the works of thy commandments ; that through thy most mighty protection , by which heaven and earth consist , both here and ever we may be preserved in body and soul , through our lord and saviour jesus christ. amen . see chap. ix . ii. before dinner . our father , which art in heaven , hallowed be thy name , adored be thy majesty , which is great , wonderful , holy , almighty and eternal . thy kingdom come , where dwelleth righteousness and peace . thy will and holy commandment be done ; as in heaven by the blessed angels and souls of righteous men , continually , zealously and un●nimously : so on earth by me and all mine , by this church , by the church vniversal , and by all that breath . for of thee we live and move , and have our time and the hope of everlasting happiness . again and for ever adored by thy name . give us this day our daily bread and necessaries , in diligence , honesty , moderation and content . and blessed be the most bountiful creatour for all his blessings spiritual and temporal , conferred on me and all mankind . give comfort and relief , and in part by our hands , to the sick , the poor , the fatherless , the stranger and the afflicted . forgive us , miserable and ungrateful sinners , all our trespasses , in thought and word and deed , against thy divine majesty , for the infinite merits and by the efficacious intercession of iesus christ our lord and only saviour : as we now entirely forgive those that trespass against us . and lead us not into temptation and trouble , as we deserve . but of thy great goodness deliver us from all evil and hurt both of soul and body ; from our enemies seen and unseen : from the wiles and suggestions of the devil , the corruptions of the world , and all other occasions of sin : from thy wrath , and the terrour of death , and everlasting damnation , for the sake of the only beloved son , who hath taught us this prayer . for thine is the kingdom ; thou rulest what thou hast made : thine the power , insinitely surpassing all that we can ask or think or sear : thine the mercy , of which we are the unworthy instance and example : and thine the glory , the praise , the worship and the obedience , world without end . amen . iii. i believe in god the father almighty , maker of heaven and earth , and of all things visible and invisible . and in jesus christ his only and eternal ▪ son our lord. who was conceived by the holy ghost , born of the virgin mary , suffered under pontius pilate ●or the sins of the world , was cruci●ied dead and buried ; he desce●ded into hell , and triumphed over the powers of darkness . the third day he rose again from the dead , he ascended into heaven , and as i most surely believe , now sitte●h at the right hand and eminent glory of god the father almighty , interceding for his faithful people . from thence he shall come at the end of the world , to judge the quick and the dead according to their works . i believe in the holy ghost , the lord and giver of life and wisdom , and vertue and all that good is . the holy catholick and apostolick church , where is the word of god , the sacraments , and all other means of salvation . the communion of saints in the service of god and expectation of consummate bliss . the forgiveness of sins by the alone merits of iesus christ ▪ the resurrection of the body , by his rising : and the life everlasting , through his purchase . amen . grant , o lord , that i may behave my self this day sutable to this revelation and holy confession ; for which i humbly bless thy name . amen . iv. i will say every morning and evening the collect for the week , and also for each day of the week one of the collects following . sunday . collect for easterday , or s. after easter . and , glory be to god on high , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . munday . 1 s. in advent . or 2. s. after epiphany , or 4. s. after epiphany . tuesday . 2 s. in advent . or 7 s. after trinity . or 4 s. after easter . wednesday . ashwednesday , or 12 sun. after trinity . or 4 s. after trinity . thursday . ascensionday , or 14. sunday after trinity , or 6. sunday after trinity . friday . goodfriday , or 18 s. after trinity . or 24. s. after trinity . saturday . easter eve. or 12. s. after trinity . or 3 s. after trinity . v. lord god almighty , to thy grace and mercy , to thy protection , disposal and governance , i now most humbly and entirely commit my soul and body , which thou hast created , redeemed , preserved , and in measure sanctify'd : my goods and estate , which thou hast given and continued ( and encreased ) to me : all my thoughts and desires , my words and works , my designs and affairs , particularly , &c. which i undertake in thy fear and for thy glory . my dear family and kindred , as &c. blessing thee for their health , mutual love and piety ; and humbly beseeching thy divine majesty to preserve them in this grace . my friends and acquaintance , my superiours and benefactours , as &c. lord ever direct and prosper them . the king and queen and the whole realm ; blessing thy holy name for the health and peace and plenty we enjoy , and beseeching thee to continue these thy mercies and to forgive us all our offences . this holy church , of which by thy grace i am a member : blessed be god our helper and defender . the church universal : enlarge and unite thy people , o triumphant saviour . all that are distressed in mind , body , or estate , especially such as suffer for righteousness sake throughout the whole world . thy eye is ever upon them , almighty and most merciful father : grant them patience and deliverance . finally i commend to thy goodness thy whole creation . thy mercy is over all thy works : thy mercy , o lord , endureth for ever . vi. utmost obedience , fear , love , hope , and affiance ; continual praise and thanksgiving ▪ glory and adoration be to the one god almighty , the creatour , the redeemer , and the sanctifier , as it was in the beginning , is now , ( accept o lord my affection and devotion ) and ever shall be world without end . amen . as long as i live , i will serve thee with all my soul and with all my might . as long as i live , i will magnifie thee in this manner , and lift up my hands with my heart in thy name . and let heaven and earth give thanks unto thy holy majesty for ever and ever , amen . hallelujah . vii . this day i will do , as i would be done to . this day i will do some good , god helping me . this day i will set the lord before my face , that i may not sin against him . the lord bless my going out and my coming in and all my employments , from this time forth for evermore , through jesus christ. amen . chap. ii. at noone every day i will say the lords prayer , and glory be to the father , and to the son and to the holy ghost , as it was in the beginning , is now , and ever shall be world without end . amen . daily prayer . chap. iii. the evening office. i. before supper . i will say the lords prayer , and the collects for the week and for the day , as before dinner . ii. almighty god , who seest we have no power of our s●lves to help our selves ; keep us both outwardly in our bodies , and inwardly in our souls : that we may be defended from all adversities which may happen to the body , and from all evil thoughts which may assault and hurt the soul , through jesus christ our lord. amen . iii. then looking up to heaven , i will think and meditate with all seriousnes● and serenity of mind , with fear and reverence , with firm belief , good affection and admiration upon the chief articles of the christian faith : most especially upon the eternal , everlasting , invisible , omnipresent , almighty , omniscient , incomprehensible , immutable , most perfect , most excellent , most high , most happy , most holy , most just , and infinitely merciful and gracious god and father , lord and king , creatour , preserver and governour of men and angels , and of all things in heaven and earth . i fear thee , i bless thee , i thank thee ▪ i adore thee with all submission of soul and body , i put my whole trust in thee , i love thee , i will obey thee , author of all good , and endless fountain of life and wisdom and power and peace and felicity . i will likewise meditate with all thankfulness upon our most gracious lord and all sufficient saviour iesus christ , the eternal son of the father ▪ who hath lov●d us , and taken our nature , and washed us from our sins in his own bloud : the perfect rule and pattern of holiness , and the perpetual and ever prevailing advocate at gods right hand for all the penitent and believing . i will also meditate upon the pure and glorious majesty : the quickning , piercing , enlightning and burning power : the prophecies and miracles : the long-suffering , warning and instruction : the sanctification , preven●ion , assistance and consolation , and the manifol● gifts and vertues of the holy ghost . pardon , i most humbly beseech thee , o god of love and mercy , my too frequent neglects of thy grace and presence . glory be now to the eternal trinity , which innumerable spotless angels and souls of righteous men , and all the powers of heaven incessantly do serve , and praise , and worship with fear and trembling . to these i joyn my humble voice , and my willing but polluted heart , saying , amen . holy , holy , holy , lord god of hosts , heaven and earth are full of thy glory . glory be to thee , o lord most high . moreover , from daily experience and example i will reflect on the brevi●y , vanity , various temptations , sinfulness and sorrows of this mortal life ; upon which the eternal dependeth . i will also contemplate with faith , fear and solicitude the general resurrection , and final judgment of all mankind , according to our works ▪ words and designs , at christs most glorious , most dreadful , most righteous and all-searching tribunal . lord iesus have mercy upon us all , and prepare us for thy coming . finally , i will ponder and congratulate the present satisfaction an● internal peace , and the future everlasting joy and happiness ; o un●xp●essible and everlasting happiness both in soul and body , for all the faithful and obedient , th●ough the inestimable merits of christ jesus . amen , hosanna in the highest . iv. furthermore , i will constantly use self-examination . oh my soul , what have i done this day ? what have i omitted ? how have i offended against god or man , in thought , word , or deed ? o lord almighty , god most holy , thou judge eternal ▪ have mercy upon me a vile sinner , and for thy in●inite goodness forgive me the transgressions of this day , in particular , &c. together with the rest of the sins of my life , especially the more heinous and presumptuous , as &c. i am heartily sorry for these my misdoings . the remembrance , the stain , the guilt , the burden of them is grievous unto me . for christ's sake pity and pardon me , and establish my heart by thy grace : that i may hereafter more earnestly and faithfully pursue those necessary and solemn vows of a cautious , sober , honest and godly life , which i have often made unto thee , especially at thy holy sacraments . amen . v. i now render most humble and hearty thanks unto th●e , almighty and most gracious god ▪ f●r all thy blessings vouchsafed me this day , especially , &c. thanks be to the divine grace , that i have passed this day without scandal and without trouble . blessed be god , my strength and hope , that i have done any thing this day , which i ought to do . here i am , o father ; do with me as seems best in thine own eyes . o let my service be acceptable to thee , while i live : and my soul ready for thee , when i die . amen , lord god almighty , who hast created me and redeemed me . hallelujah . vi. going to bed i will say , the lord bless and keep me and mine all this night . oh keep our souls . amen . for christs sake . here endeth the shorter office for every day . see the larger at rising and r●posing ▪ chap. ix . and x. pious resolutions . chap. iv. i. i will frequently say , the lord sees me in all my waies . or , if i have time , i will repeat psal. 139. ii. i will love and fear and serve the lord my god , by his grace and help , with all my heart and affection , with all my soul and intention , with all my mind , contrivance and understanding , and with all my might , faculties and industry . and i will love my neighbour as my self . for saith the gracious saviour , on these two commandments hang all the law and the prophets . matt. c. 22. luke c. 10. deut. c vi . 5. and x. 12 ▪ 20. &c. 11.3 . iii. i will often recite tit. c. 11.11 , 12. the saving grace of god hath appeared unto all men , teaching us , that denying ungodliness and worldly lusts , we should live soberly and righteously and godly in this present world : looking for the blessed hope , and glorious appearing of our saviour jesus christ who gave himself for us , to redeem us from all iniquity . or prov. c 19.16 . he that keepeth the commandment , keepeth his soul. or , the fear of the lord , the practise of piety , is the beginning , is the perfection of wisdome , and the praise of it endureth for ever . psal. 111.10 . prov. c 1.7 . &c. 9.10 . or , cor. c. vi . 9.10 . be not deceived : nor fornicators , nor effeminate , nor idolaters , nor thieves , nor covetous , nor drunkards , nor revilers , nor extortioners shall inherit the kingdom of god. iv. i will not tell a lye . i will not couzen or deceive any one in any matter . i will never act again●t my conscience : but carefully observe psal. 36.38 ▪ keep innocency , and take to the thing that is right ; and that shall bring a man peace at the last . v. i will obey my superiours . vi. i will not be idle . vii . i will be moderate and tender in the use of lawful things : the lord is at hand . viii . i have made a covenant with my eyes and ears , not to attend to vanity : but by labour and temperance i will subdue my body . o mercy of heaven , that our breasts are the ark of the divine law , and our bodies the temple of the holy ghost : if any defile the temple of god , them god will destroy . 1 cor. c. 6.5 , 9. preserve therefore , o holy father , my body and soul in chastity . thy grace is sufficient for me . i will be sure to check and resist the beginning and occasions of vice , as dangerous company , excess in eating and drinking , sloth and idleness , melancholy , self-conceit , a covetous eye , and the like . ix . i will often pray : o lord set a watch before my mouth , the awe of thy presence and future vindication : and keep the door of my lips , that i offend not in my tongue . psal , 141.3 . psal. 34.12 , 13. iames c. 1.26 . prov. 39.1 , 2. eccles. c. 22.27 . x. the sun shall not go down in my wrath . i will first be reconciled to my offended brother or sister , and then come and offer my guift and sacrifice of praise and supplication . for , saith the lord , in whose name i pray and confide if you forgive not men their trespasses , neither will your heavenly father forgive you your trespasses . mat. c. 6.15 . and 5.24 . xi . i will often recite the beatitudes , mat. c. 5. ver . 1 , to the 12. and often say , god resisteth the proud , and giveth grace to the humble . 1 pet ▪ c. 5.3 . xii . i will love and cherish the creatures of god. i will render no man evil for evil , or railing for railing , but in stead thereof prayers and charity and blessing . i will live peaceably and courteously with all men : for christs sake who against all demerit hath loved me . xiii . forasmuch as jesus the king will say unto them on his right hand at the last day , come ye blessed of my father , take the inheritance of the kingdom prepared for you from the foundation of the world : for i was naked and ye cloathed me , i was sick and ye visited me , i was hungry and ye gave me meat , i was in prison and ye came to me , i was a stranger and ye took me in : for verily i say unto you , inasmuch as you have done it unto one of the least of these my brethren , ye have done it unto me , matt. c. 25.34 . i will therefore relieve the poor , visit and pity and help th● sick and afflicted : teach the ignorant , direct and love the stranger : easily pardon offenders , hurt no body , and do all the good i can ▪ through jesus christ my saviour and judge . amen . xiv . whether i eat or drink , or whatsoever else i do , i sincerely desire and will carefully endeavour to do all to the glory of god and my own salvation , through jesus christ my saviour and support . amen . 1. cor. c. 10.31 . xv. i put my trust in the living god onely . i am very well content , i am very thankfull for my present estate . phil. c. 4.11 , 12. hebr. c. 13.5 . moreover with an humble and serene mind i wait for my dissolution , in hope of everlasting life , through jesus christ my redeemer . amen . god be mercifull to me a sinner . luke c. 16 , 17. select lessons . chap. v. i. i will read often in secret or in the family , for the preservation of piety and temperance and honesty through gods help , the church-catechism , and also these chapters of holy scripture . our saviours sermon on the mount , matt. c. 5. and c. 6. and c. 7. another sermon luk. c. 12. and c. 13. jesus christ god and man. s. ioh. gosp. c. 1. christs comforting his church . s. iohns gosp. c. 15. and c. 16. and c. 17. ii. the duties of a christian man. rom. c. 12. and c. 13. gal. c. 5 , and c. 6. phil. c. 4. col. c. 3 , and c. 4. ephes. c. 4.1 thess. c. 4. and c. 5. s. peters 1 epistle . s. iames epistle . deut. c. 6. iob. c. 31. ecclesiastes . c. 12. psal. 15. and 34 , and 41 , and 119 , and 1. and proverbs throughout . iii. the duties of governours and governed , as kings and subjects , priests and people , fathers and children , masters and servants , rom. c. 13.1 p●t . c. 2. and c. 3. col. c. 3. ephes. c. 5. and c. 6.1 tim. c. 6. tit. c. 11. and c. 3. iv. i will delight to read our lords parables , as of the publicane and pharisee , luke c. 18. prodigal son , luke c. 15. lost sheep , luke c. 15. ten talen●s , luke c. 19. widow and unjust judge , luke c. 18. wise virgins , matt. c. 25. two debtors , luke c. 7. kind samaritane , luke c. 10. rich man and lazarus , luke c. 16. sower , luke c. 8. v. i will also frequently review the forty great and merciful miracles of our lord , as so many excellent subjects of his inexhaust●ble praise , and so many pilla●s of our hope and devotion . 1. water made wine , ioh. 2.1 , 10. 2. lunatick dispossest , mark 1 ▪ 21 , 28. 3. peters mother in law cured of a fever , luke 4.38.40 . 4. stupendous draught of fishes at the lake of tiberias , luke 5.1 , 11. 5. leper cleansed , matt. 8.2 , 4. 6. paralytick let down by the roof and healed , luk. 5.17 , 26. 7. the withered hand restored , luk. 6.6 , 10. 8. good centurions servant cured , luk. 7.2 , 10. 9. widows son of naim revived out of the bier , luk. 28.11 , 17. 10. deaf and dumb and blind demoniack recovered , matth. 12.22 , 23. 11. storm ceaseth at christs word , mark 4.35 , 40. 12. legion of devils sent out of a man into the swine , mark 5.1 , 21. 13. bloody flux cured by the touch of the lords garment , mark 5. ●22 , 34. 14. jairus his daughter restored to life , mark 5.35 , 43. 15. two blind men restored by christs touch , and a dumb devil cast out , matt. 9.26 , 32. 16. rulers son healed at a distance , iohn 4.46 , 53. 17. impotent at bethesda healed with a word , ioh. 5.1 , 15. 18. five thousand fed with five loaves and two fishes , mark 6.30 , 34. 19. jesus walketh on the sea , matt. 14.22 , 23. 20. syrophenicians daughter dispossest , matt. 15.21 , 28. 21. deaf and dumb man of decapolis cured by a touch , mark 7.31 , 37. 22. blind man of bethsaida recovered by our lords hand , mark 8.22.26 . 23. christs transfiguration , mat. 17.1 , 8. 24. raving lunatick recovered . mar. 7.13 , 28. 25. cesars tribute miraculously procured from the mouth of a fish , matth. 17.23 , 26. 26. sight given to one born blind , ioh. 4.1 , 38. 27. believing woman cured of eighteen years infirmity , luke 13.10 , 17. 28. dropsy cured on the sabbath-day , luke 14.1 , 6. 29. ten lepers cured , luke 17.11 , 19. 30. two blind men of jericho restored by christs singer . matt. 20.21 , 34. 31. lazarus raised from the dead , ioh. 11.1 , 44. 32. fruitless fig-tree cursed and withered , mark. 11.12.23 . 33. our lords passion , ioh. c. 18. and c. 19. luke c. 22. and matt. c. 26. and c. 27. 34. our lords resurrection , mark c. 16. luke c. 14. 35. his appearing to mary , iohn 20.11 , 18. 36. his appearing to the two disciples going to emaus , luke 24.13 , 33. 37. his manifestation to the apostles , except thomas , luke 24 ▪ 34 , 42. 38. his rising and humanity proved to thomas , iohn 20.24 , 29. 39. his eating with his disciples at the lake of tiberias after a miraculous draught of fishes , iohn 21.1 , 14. 40. our lords ascension into heaven , luke 24.49 , 50. acts 1.1 , 12. vi. i will also add the miracles following . 1. descent of the holy ghost at pentecost , acts c. 2. 2. creeple at the temple cured by s. peter and s. john , acts c. 3. 3. conversion of five thousand by one sermon , and a second descent of the holy ghost , acts c. 4. 4. ananias and sapphira are struck dead for lying , and the very shadow of s. peter healeth , acts c. 5. 5. wonders , confession , and martyrdom of s. stephen , acts c. 6. and c. 7. 6. philip miraculously carried away from the converted ethiopian , acts c. 8.26 , 40. 7. s. pauls conversion , acts c : 9 ▪ and c. 22. 8. s. peters deliverance from prison , acts c. 12. 9. s. peter cures eneas of a palsie , and restores tabitha to life , acts c. 9.32 , 43. 10. creeple of lystra cured by s. paul , acts 14.8 , 18. 11. witch of thyatira dispossest by s. paul , and the prison miraculously opened , acts 16.16 , 40. 12. touch of s. pauls body cures diseases , and expells devils , acts c. 19.1 , 20. 13. dead eutychus recovered by s. paul , acts c. 20.6 , 12. 14. s. pauls strange cures at melita , acts c. 28.1 , 10. vii . moreover i will research and ponder these miracles of the old testament . 1. creating , drowning and restoring of the world , gen. c. 1. and c. 6. and c. 7. and c. 8. 2. furnace and lamp passing through abrahams sacrifice , gen. 15. 3. sodoms destruction , gen. c. 18. and c. 19. 4. isaacs birth , and his rescue from the altar on moriah , gen. 18.1 , 15. and 21.1 , 8. and 22. 5. plagues of egypt , and the renowned exodus , exod. c. 7. c. 8. c. 9. c. 10. c. 12.31 , 51. c. 13.17 , 22. c. 14. and c. 15. and psal. 78. 6. quails , manna , water struck ●rom the drie rock , and amalek de●eated by moses his elevated hands . exod. c. 16. and c. 17. terrible wonders of sinai , exod. c. 19. c. 24. c. 33. and c. 34. 8. cloud of fire on the tabernacle , exod. c. 40.34 , 38. 9 fire from heaven upon aarons first sacrifice , lev. c. 9.22 , 24. as before on abels gen. c. 4.4 . and after on solomons , 2 chron. c. 7. and upon elias , 2 king. c. 18. 10. swallowing up of korah , num. c. 16. psal. 106. 11. brasen-serpent against the venom of the fiery , num. c. 21.4 , 9. 12. balaams ass and prophesies , num. c. 22. c. 23. and c. 24. 13. ten commandments written upon two tables of stone , deut. 10.1 , 5. 14. dividing of jordan before the ark and priests of the lord , iosh. c. 3. and c. 4. 15. archangel encouraging joshua , iosh. c. 5.13 , 15. 16. downfal of jericho , by the priests procession and trumpets . iosh. c. 6. 17. sun and moon stand still , iosh. c. 10.8 , 14. 18. gideons cakes and fleece and victory with three hundred men onely , iudg. c. 6.11 , 40. and c. 7. 19. wonders of manoahs angel , iudg. c. 13. 20. samsons foxes and jawbone : his removing the gates and pulling down the temple of gaza , iudg. c. 15. and c. 16. 21. philistines plagued and dagon destroyed before the ark of god , 1 sam. c. 5. and uzza struck dead for touching the ark , when it shook , 2 sam. c. 6.6 , 11. 22. davids killing goliath the giant . 1 sam. c. 17. 23. elijah is nourisht by ravens and by the unwasting meal and oyl of the widow of zarepta , whose dead son he restores to life , 1 kings c. 17. 24. elijah by prayer obtaineth rain and also fire from heaven . 2 kin. c. 1. 24. rapture of elijah , wonderfull like the recess of enoch and the expiration of moses . 2 kings c. 2. gen. c. 5.24 . deut. c. 34. 26. elisha divides jordan with the mantle of his master elijah , heals the corrupt waters , and destroys the mocking children . 27. elisha refreshes the armies of three kings with water from heaven , 2 kings c. 3. 28. elisha multiplies the widows oyl to pay her debts : and by prayer both obtains and revives the child of the old and good shunamite : and cures the poysond pottage , and also feeds a multitude with 20 loaves . 2 kings c. 4. 29. elisha cures naamans leprosie by the waters of jordan , and smites his greedy servant gehazi with the same disease , 2 kings . c. 5. 30. elisha makes iron swim , discloses the cabinet counsel of the king of syria , and blinds his army . 2 kings c. 6. 31. king azariah smitten in the ●orehead with leprosie for invading the priests office , 2 chron. c. 26.16 , 23. 32. incredible plenty by elishas prophecy upon a sore famine , and hazaels treason and cruelty foretold . 2 kings c. 7. and c. 8. and josiahs three victories over the syrians predicted , 2 kings c. 13.14 , 19. 33. proud sennacheribs great army destroyed in a night according to isaias prophecy 2 ▪ kings c. 19.35.37 . hist. herodoti . 34. hezekiah is cured by isaias prophecy and a lump of sigs , the sun also then going back ten degrees . 2 kings c. 20.1 , 11. isaiah c. 38 ▪ 35 shadrach , mesech , and abednego saved in the fiery furnace , and daniel in the lions den . dan. c. 3. and c. 6. and profane belshazzar scared with a prodigious hand writing . dan. c. 5. 36. jonahs deliverance from the fishes belly , and his gourd , ionah c. 2. and c. 4. occasional lessons chap. vi. i. sickness . psalms 39.6.22.38.69.7 . isaiah 38. ionah 2. and the visitation of the sick , and the burial of the dead , and chap. xiv , &c. of this book . ii. recovery . psalms 30.107.116.22 . iii. afflictions . psalms 25.34.4 . and la●ent . of jeremiah . iv. deliverance . psalms 40.107.118.28.34 . v. repentance . the seven penitential psalms , viz. 6.32.38.51.102.130.143 . and also psalms 3.63.88 . and 103. the litany . the commination . the service for ashwednesday and the holy week before easter . the last prayer in the visitation of the sick ; and chap. xv. of this book . vi. petitions for pardon and peace of conscience . psalms 103.32.43.63 . vii . petitions for grace with vows of holy living . psalms 25.26.50 . viii . faith and entire hope in god. psalms 23.27.16.31.62 . habak . v. 17.18.19 ▪ heb. 11. and 12. ix . happiness of the pious , and misery of the ungodly . psalms 1 ▪ 11.37.52.112.24.34 73. x. prai●es of god for his creation and providence . psalms 103.104.135.145 . 146.136.147.107.113.8.5.19.65.66.67.74.33.36 . xi . praises of god for his salvation and wonderful works . psalms 105.106 . acts 7. deut. 32. exod. 15. xii . church . psalms 46.47.48 . xiii . king. psalms 20.21.61.72 . xiv . publick peace , plenty and health . psal. 144. xv. wars and tumults . psalms 25.64.59.3 . xvi . victory . psalms 144.124 . exod. 15. going to or from the church . chap. vii . i. going into church . sunday . lord , i love the habitation of thy house , and the place where thine honour dwelleth , psal. 26.8 . one day in thy courts is better then a thousand , psal. 84.10 . lord most merciful , hear me in the house of prayer . munday . i now enter the church , as i would heaven it self ; with all reverence of the majesty eternal , which fills heaven and earth : with utmost affection and intention to my bounden duty and most honourable service : with faith and hope in the almighty and most gracious creatour and preserver of all things : with full purpose of holy living : and also with great joy for the fellowship of all blessed men and of all blessed angels in my devotion . tuesday . how amiable are thy dwellings , o lord god of hosts ? my soul hath a desire and a longing to enter into thy courts , psal. 84.1 , 2. my heart and my flesh rejoyceth in thee , o merciful god. amen . lord , let me by faith behold thee in thy sanctuary ; and there see thy power and glory , and there find thy favour and remission . amen . wednesday . send out thy light and thy truth , that they may leade me unto the altar of god , even unto the god of my joy and gladness , psal. 84.4 blessed are they that dwell in thy house : they will be always praising thee . amen . psal. 84.4 . in the multitude of his mercies we will go into his tabernacle , and fall low on our knees before his footstool . for the lord our god is holy , psal. 99.9 . thursday . i will take heed to my feet , and to the motions of my heart , now i go into the house of god : and not dare to carry wrath , or lust , or dishonesty , or intemperance in thither . we wait for thy loving kindness , o god , in the midst of thy temple . o let us magnify the lord our god together . glory and worship are before him : power and honour are in his sanctuary . ascribe unto the lord the honour due unto his name , and worship him in the beauty of holiness . yea let the whole world stand in awe of him . amen . friday . i will wash my hands in innocency , and so will i go to thine altar , that i may shew the voice of thanksgiving , and tell of all thy wondrous works . [ for ever blessed be god , who hath made me a priest in his church , and perpetually engaged me to his house , and to his sacraments , and to the study and example of piety ] saturday . i was glad , when they said unto me : we will go into the house of the lord , to give thanks to the name of our god. o pray for the peace of the church : they shall prosper that love thee . amen . psal. 122.1 , 4 , 6. open me the gates of righteousness that i may go in unto them , and praise the lord. this is the gate of the lord ; the righteous shall enter into it . psal. 118.10 , 20. ii. going out of the church . sunday . blessed be god for his grace . munday . be it unto us all , most gracious saviour , according to our faith . tuesday . we have thought of thy loving kindness in the midst of thy temple . this god is our god for ever and ever : and he will be our guide unto death . amen for jesus his sake . wednesday . look down , o god of mercies , upon me and these my brethren , who have kneeled unto thee . accept our zeal and devotion , and ever prosper us from thy holy place , christ being our mediatour . amen . thursday . thy word is the truth , o blessed jesus : ask , and ye shall receive ; seek , and ye shall find ; knock , and it shall be opened unto you . hallelujah . friday . o when shall i come again and appear before the presence of the living god ? either in thy temple amongst thy faithful people , or else ( o blessed hour ) at thy holy seat in heaven ? saturday . o lord god almighty , who knowest the hearts of all the children of men , whom the heaven of heavens cannot contain , have respect unto the sincere and humble and united supplications of thy servants , when they pray unto thee in the church : and when thou hearest forgive , and maintaine our right and peace : and teache us the good way , wherein we should walk ; that we may fear thee all the days of our life , through jesus christ our lord. amen . 1 kings c. 8. occasional reflections· chap. viii . i. reading . o wisdom and love eternal , instruct and bless me . amen . ii. doubts and cases of conscience . if i forgo my profit and my pleasure ; if i take up thy cross as well as thy name , o holy jesus , i shall easily resolve my scruples of conscience . iii. distraction and dulness at prayer . the lord is here , the lord is here : yea i have invoked him . i dare not tempt the almighty . will god regard my prayer , when i regard it not my self ? iv. vain objects . turn away mine eyes , o lord , that they behold not vanity : and convert my heart to thy commandments , for christ his sake . amen . v. temptation to sin . how can i do this wickedness , and sin against my god ? vi. great danger . for jesus his sake save thy servant , o lord , who putteth his trust in thee . amen . vii . losses . the lord gave , and the lord hath taken away : blessed be the name of the lord now and for ever . amen . viii . suffering for righteousness sake . the light afflictions of this life , work for us an eternal weight of glory ; while we look not on the things that are seen and temporal , but after the invisible and eternal . ix . dressing . i desire , i delight to put on , as the elect of god and baptised into christ , the armour of light , love , righteousness , meekness , mercy , and the rest of the vertues of the lord jesus . x. washing . wash me throughly , o lord , from mine iniquity , and cleanse me from my sin , as once thou didst at my baptism ▪ i am ready for the meanest offices of charity and humanity ; since the lord of glory washt his disciples feet . i will lift up pure and innocent hands to god most holy , that dwelleth in the heavens . amen . xi . candletinding . bring us all , o god , to the light everlasting , for christ his sake . amen . xii . vndressing . i have put off the old man with all his evil deeds ; i am ready also to be unclothed of this mortal flesh , when and where and how thou pleasest , o almighty creatour , o most faithful preserver of men . xiii . medicine . blessed jesus , who during thy three years preaching , didst very often heal both the bodies and souls of thy lowly and believing supplicants , bless this medicine to the relief of t●y devoted servant . amen . xiv . age. cast me not away in the time of old age : o lord forsake me not , when my strength faileth me . the hoary head is a crown of glory , especially if it be found in the way of righteousness . xv. iourneying . o god , the god of abraham , the fear of isaac , and the mighty one of jacob , the defense and direction of the isr●elites in the wilderness , and the light of ●he wise gentiles in their travail towards the infant jesus , o gracious creator and preserver of men , guide me , guard me , and succeed and bless me in this journey , through jesus christ our lord. amen . xvi . passing by a church . o let the heart of them rejoyce that seek the lord , amen for christs sake . xvii . mortality . with faith and humility i will wait till my change cometh . behold man is a thing of nought . blessed be our me●ciful father for this space of repentance and renovation . xviii . executions . o crucified saviour have pity on thy relenting servants : and remember them in thy kingdom . amen . bloud-thirsty and deceitfull men live not out half their days . xix . conflagration . o deliver us all from the unquenchable fire and the neverdying worm , most merciful lord. amen . xx. inundation . the lord sitteth above the water-flood , the lord remaineth a king for ever : the lord ruleth the raging of the sea , and the madness of the people : the lord drowned the old world for their impiety and debauch : and hath reserved this for fire . just and righteous are thy judgements . xxi . earthquake . i seek a city that hath foundations , a kingdom that cannot be moved . preserve us evermore from the crime and punishment of corah : deliver us , good lord , from sudden death . xxii . thunder and tempest . the voice of the lord is a glorious voice , and the rest of psal. 29. xxiii . rain . god hath not left himself without witness , both to jews and gentiles , giving us rains and fruitful seasons and filling our hearts with gladness . xxiv . sunshine . this one lamp illustrates and beautifies , moves and quickens the whole world . how great then is the power , how bright the glory of the creatour ! xxv . starlight . such is the footstool of the great king. xxvi . clockstriking . so much nearer eternity . the next minute , and all my remaining time i entirely dedicate to thy glory , o lord most merciful . that past hour and so many years of my evil life will never return again , but must all be accounted for at chris●s tribu●al . xxvii . ●ospital or prison . i was in prison , ●aith our gracious saviour , and ye visited me : naked , and ye cloathed me . come th●refore , ye blessed of my father , receive the kingdom prepared for you . xxviii . deformity . nothing is so monstrous and deformed to the divine eye as a proud and impenitent sinner . xxix . fair sight . eye hath not seen , nor ear heard , neither hath it entred into the heart of man to conceive the good things , which god hath prepared for them that love and serve him . xxx . rare piece of art . lord , how excellent is the reason thou hast given us ! what cannot wit and diligence effect , be the matter secular or sacred ? xxxi . singing birds , hunting dogs , variety of nests , &c. blessed be god for the docility and sagacity of the beasts that perish : which condemn dull and sensual men . xxxii . passing by the blind , deaf , lame , foolish , or ragged . blessed be thy name , o father eternall , for the sight , the hearing , the limbs , the reason , and the goods thou hast given and preserved to me : make them all i earnestly beseech thee , the instruments of thy glory and of my salvation , through jesus christ amen . i heartily pity these my brethren . xxxiii . in the midst of my business and study i will often use such breife , lauds and prayers as these : god is all : blessed be god. lord help me . lord have mercy upon me . halleluiah . eternity hastens . i trust in the living god. blessed be god my saviour . i adore thee father eternal . the lord is my strength and my worship . i am a vile sinner . all is weak and vain on this side heaven . deliver me , o lord , from the tempter . i am a christian. [ i am a priest , oh favour , oh duty ! ] god is here . the larger office at rising , when my affairs will permit . chap. ix . i. sunday . blessed be the almighty , most holy , most gracious and glorious trinity now and for evermore . thou , o lord , art my defender : thou art my worship , and the lifter up of my head . i laid me down and slept , and rose up again : for the lord sustained me . psal. 3.3 , 5. o lord our governour , how excellent is thy name in all the world ? psal. 8. thou openest the eyes of the creation every morning . hallelujah . defend thy servant this day , and lead me , o god , in the way everlasting : for unto thee do i lift up my soul. psal. 143.8 , 9. o father eternal , who causedst the light to shine out of darkness on the first day of the world , shine also into this heart with the glorious light of divine knowledge , by jesus christ. amen . 2 cor. 4.6 . or , i will stand up , and bless the lord our god for ever and ever . and blessed be thy glorious name , which is exalted above all blessing and praise . thou , even thou art lord alone : thou hast made heaven , the heaven of heavens with all their hosts , the earth , and all things that are therein , the sea and all that is therein : the angels and all the invisible world . and thou preservest them all ; and the host of heaven worshippeth thee . nehem. 9.5 , 6. and at thy footstool thy poor and unworthy servant falleth down , and adoreth thee with humble awe and devotion , through jesus christ our lord. amen . the day is thine , the night is thine : eternity is thine , and i am thine , o holy father . thou hast lightned mine eyes , that i should not sleep in death : wherefore with this new body , soul and spirit , i thank thee , i worship thee . o grant me the light everlasting . for in thy presence there is light , and at thy right hand is joy , at thy right hand is my dear saviour and advocate for evermore . the lord is risen , the lord is risen indeed . luke 24.34 . raise me likewise , most gracious father , this day to a new and heavenly life . i seek , i affect the things that are above , that are eternal . rom. 6.5 . i op●n my breast this morning to the gifts and graces of the holy ghost , who once miraculously inflamed the heads and hearts of the blessed apostles acts c. 2. and also abides a certain and powerful helper and comforter and patron to all the meek and faithful unto the worlds end . or , blessed jesus , very god of very god , by whom all things were made , thou didst take upon thee this nature , which i and my consorts in humanity have so grievously abused , and didst endure the shame and torment of a crucifixion without jerusalem between two thieves , for the remission of the sins of the world , and the saving this poor soul ; i believe , i adore this unconceivable condescension , this strange and god like charity . and i now most humbly acknowledge and confess , that all my duty , zeal and service , in respect of this thy love and passion , is very vileness and ingratitude . wherefore renouncing the works of satan and the vanities of the world , i will for ever obey thee , worship thee , thank thee . o help me by thy grace , blessed redeemer , and hold up my goings in the paths , that my footsteps slip not . amen . ii. munday . most holy and most merciful father , to whom all things in heaven and earth do bowe and obey , with utmost reverence i adore thy divine majesty , thy eternal and infinite perfection : and rendring my humble and early thanks to thee , for restoring to me this morning my senses and reason and vigour , i again submit and dedicate both my soul and body with all their powers and actions to thy holy will and pleasure ; desiring and fully purposing to serve thee faithfully this day , and all the days of my life , by the grace of thy holy spirit , and through the merit and intercession of jesus christ thy beloved son and my most blessed saviour . amen . teach me thy way , o god , and i will walk in thy truth . unite my heart unto thee , that i may fear thy name . psal. 86.11 . or. by thy great goodness , o lord , i here present my self unto thee , as a living , reasonable , and bounden sacrifice and perpetual devote . rom. 12.1 . vouchsafe , o lord , to keep me and mine this day without sin and without peril , amen for christ his sake . i look for the lord , my soul doth wait for him . i lift up my heart to the lord. it is meet and right and our bounden duty , it is our greatest honour and glory , that we , that i above all living , should at all times , and in all places , give thanks unto thee , and praise and bless and adore thee , heavenly father , lord god almighty , my creatour , saviour and defender . wherefore with thousands , and thousands of thousands of glorious and innocent angels , archangels , thrones and dominions , with prophets , apostles , martyrs , confessours , benefactours , and all blessed souls , and with all the faithful upon earth , of every kindred , people and language , i fall down and worship , and laud and magnify thy holy name , evermore praising thee , and saying ; holy , holy , holy , lord god of hosts , heaven and earth are full of the majesty of thy glory . glory be to thee , o lord most high . amen . regard , o eternal , the devotion and accent of thy humble creature , made lower and courser then the angels , of a tainted life , inhabiting the dust , and now trembling by reason of his offences and guilt . by thy word , o lord , were the heavens made , and all the host of them by the breath of thy mouth . thou layest the beams of thy chambers in the waters , and makest the clouds thy chariots , and walkest upon the wings of the wind . praise him all ye heavens , and ye waters which are within the heavens : hail and snow , clouds and storm , thunder and lightning , fulfilling his word . psal. 33. and 104. and 19. iii. tuesday . o lord , thou art my god : early will i seek thee . o let me hear thy loving kindness betimes in the morning : for in thee is my trust . lift now up , o lord , the light of thy countenance upon thy servant , and be my support all the day long , for the sake of the dearest jesus . amen . there is no true peace but in thy favour through well doing ; wherefore my awakened soul fleeth first unto thee , o lord : o lord , receive me . i humbly and constantly beg of thee , almighty and most benign father , a sound mind and body , a devout heart , an honest , humble , meek and charitable disposition , an innocent and peaceable life , a good name , an inoffensive old age , a serene and christian d●ath , and a blessed immortality , resigning my life wholly to thy holy will and pleasure , through jesus christ my lord and saviour . amen . with faithful and blessed men of all ages , with the never-ceasing seraphims and with the voices of the heavenly multitude , as the voice of many waters , and as the voice of mighty thundrings , i close in now with all ardor and cheerfulness , saying : halleluiah , glory and honour , salvation and power unto the lord our god. let us rejoyce and be glad , and with open and elevated hands and hearts give honour unto him . for the lord god omnipotent reigneth in righteousness and mercy world without end . amen . rev. c. 19. or , let us watch and be sober , as children of the light and of the day , always looking to jesus the author of our faith , the rule of our life , and the pledge of our glory . amen . o lord be gracious to me and all mine . we have waited for thee . for thou art our arm every morning , and our salvation in the time of trouble . isaiah 33.2 . gracious god , i am not worthy of the least of all thy mercies and the truth thou hast shewn unto thy servant . gen. 31.10 . let them praise the lord , that go down to the sea in ships , and trade in mighty waters . yea , let all the earth fear the lord , and stand in awe of him all ye that dwell in the world ; who gathered the waters together on an heap , and laid up the deep as in a treasure house : who made the dry land to appear out of confusion , and commanded it to bring forth herbs and trees for the use of man and beast . hallelujah . iv. wednesday . o thou that hearest prayer , to thee shall all flesh come . psal. 65.3 . in the morning thou shalt hear my voice : in the morning i will stand before thee , and will look up and wait for thy favour . the glorious majesty of the lord be upon me and all mine . prosper thou the works of our hands : o direct and prosper thou our handy work . psal. 90.17 . the lord is a light and defence . the lord will give grace and worship , and no good thing will he withhold from them that lead a godly life . o lord god of hosts , blessed is the man that putteth his trust in thee . psal. 84.12 , 13. lord pardon all my sins , confirm me in piety : bless me in my lawful calling : keep my soul and body from all evil , and fit me for eternity , for the immense merits of jesus christ my saviour and advocate . amen . o lord our governour , when i consider the sun and moon and stars , those vast and glorious lights which thou hast created , and that thou canst create ten thousand worlds more , what is man , that mite upon this globe , that thou art mindful of him , and visitest him every morning . thou , o jesus , art the true and eternal light , the sun of righteousness , that lighteth every man that cometh into the world , oh quicken and irradiate my heart . amen . or , how dear are thy counsels , thy mercies to me , o god ? how great is the summ of them ? they are more in number then the sand : they are new every minute . when i awake i am alwayes with thee , thanking and praising and adoring thy majesty , who continually keepest the world from returning to nothing , from whence thou first mad'st it . unto thee lift i up mine eyes , o thou that dwellest in the heavens , with the affection and reverence of a child , with the fear and solicitude of a servant . psal. 123.1 , 2. holy , holy , holy , lord god omnipotent , which was and is and is to come , glory and honour and worship be to thee , world without end , amen . rev. 4.8 . keep thy servant by thy grace , o lord , that hypocrisy , pride , envy , anger , gluttony , covetousness , or sloth , or any other grievous sin may never have the dominion over me , and become habitual and customary to me : and ever keep me , o lord most holy , from fornication , drunkenness , theft and dishonesty , idolatry , manslaughter , cursing , swearing and lying , extortion and oppression , and all other scandalous and heinous actions and practices . but engraft in my heart the contrary fruits of thy holy spirit , piety , humility and mildness , faithfulness and honesty , modesty , temperance and chastity , content and quietness , compassion , charity and liberality , prudence , care and diligence : and let this be my habit , my custom and my life , for jesus christ his sake . amen . v. thursday . the lord is my strength and my praise . there is none holy as the lord ; neither is there any rock like our god. the lord killeth and maketh alive : he bringeth down to the bed and to the grave , and bringeth up . he keepeth the feet of his saints , and exalteth the horn of his anointed . hallelujah . my heart rejoyceth in his salvation 1 sam c. 2. thou art my hope in the land of the living : thou art the hope of all the ends of the earth , and of them that dwell in broad sea : yea , thou , o god , art my hope and joy to all eternity . amen . psal. 141.4 . the providence of the father almighty guide me , the wisdom of his eternal son enlighten me , and the power of his holy spirit quicken me . amen . what now shall i render unto the lord for all his benefits , ●or my birth , my education , my baptism , catechism and confirmation ? what for the blessed eucharist , for the sermons and the prayers of this church ? what for sundry deliverances and special blessings through so many years of living ? yea , what shall i render unto thee holy jesus , for thy expiatory blood , for thy grand example ? for the mission of the holy ghost with various and unexpressible grace ? and for the reserve of everlasting blessedness , o lord , what shall i render unto thee ? take , o take again , most merciful lord , these gifts , together this soul and body and their abilities , which i now kneeling humbly and faithfully offer to thy everadored divinity . o despise not , but take again the works of thy own hands , and receive all into the bosom of perpetual happiness . amen . hallelujah . or , is not this to be my last day , and then eternity ? o prepare me for thy self holy jesus . i know not the day nor the hour of thy judgment . matth. 24.30 . or receive to thee in peace , or visit this dearly purchased soul , this piece of immortality drenc●t in thy blood. yea come quickly lord jesus . amen . i will magnifie thee , o god my king , and praise thy name for ever and ever . every day will i give thanks to thee , and bless thy name for ever and ever . great is the lord , and marvelous worthy to be praised . there is no end of his greatness , no end of his mercy . hallelujah . psal. 145.1 , 23. &c. grant me , i humbly beseech thee , almighty and most merci●ul father , a quiet mind and a ●ound body , a good report , and a liberal conversation , in all piety , prudence , charity , honesty and chastity , and at last ( if i may not be a mart●r for thy truth ) grant me a mild death and happy immortality , for christ jesus his sake , the source of all blessings , as well visible and secular , as invisible , inconceivable , and everlasting . amen . christ is ascended up on high , hath led captivity captive , and given gifts unto men , that god might dwell amongst us . set up thy self , o jesus , above all the heavens , and thy glory above the earth . i now worship thee with all humility and affection , as thy apostles did , when thou departedst from mount olivet to the joy of superc●lestial glory . the fowls of the air are thine , o bountiful creatour , and the fishes of the sea , and whatsoever passeth through the paths of the sea , and thou feedest them , and multipliest them . wherefore i will seek the kingdom of god before food and rayment . for our heavenly father knoweth that we have need of these things . matth. 6.25 . vi. friday . i awakt and lookt up , and my sleep was sweet unto me . blessed be the lord our god the god of our fathers , who satisifieth the weary soul , and replenisheth every sorrowful heart : who converteth the shadow of death into the morning , and daily renews the face of the earth : and maketh the evening and the morning alternately to praise him , ier. 31.25 , 26. psal. 104.30 . and 65.9 . who holdeth our soul in life , and suffereth not our feet to slip : who ruleth with his power for ever . hallelujah . on this day , o crucified saviour , have mercy on me and all mankind . amen . i will walk this day , god being my helper , soberly , chastly decently , humbly , and in diligence and content , as a child of light and of god. sufficient to the day is the evil and trouble of it . i fully trust in the perpetual grace of my heavenly father through his eternal son. amen . or , i have remembred thy name , o lord , in the night , and have kept thy law . psal. 119.55 . our help standeth in the name of the lord , who made heaven and earth . psal. 124.8 . o lord god of hosts , blessed is the man who putteth his trust in thee : yea blessed is the man to whom thou imputest no sin . psal. 84.13 . all the world doth worship thee , sing of thee , and praise thy name ; which is great , wonderful , gracious and holy . hallelujah . praise the lord , o my soul. o father eternal , almighty god , lord and possessor of infinite perfection , majesty and mercy , maker and upholder of all things visible and invisible ! o blessed jesus , lamb of god , son of the father , who hast loved us and dyed on the cross for us ! o most holy spirit , founder and fountain of light and knowledge of vertue and grace , of li●e peace , and bliss everlasting ! with utmost humility intention of mind and affection i adore and glorifie thee . all power and riches and wisdom and salvation and glory and honour and blessing be to the eternal trinity now and for ever . amen . hosanna in the highest , hosanna . i bless thee , o lord , almighty , that thou hast made the world out of nothing , and created me and all mankind after thy own image , and hast set us over the works of thy hands , and given thy holy angels charge of us to keep us in all thy ways : and that after the early loss of paradise &c. many and late transgressions and presumtions , thou yet openest the door of repentance and life to us all , allowing us all means of emendation and conversion , the admirable treasure of the divine scriptures , the wonderful benefits of the holy sacraments , innumerable patterns of good living and dying , and together with all the comforts of this visible world rejoyce and honour with his hope of everlasting felicity , through jesus christ our lord. amen . vii . saturday . the heavens declare the glory of god , and the firmament sheweth his handy work . one day telleth another , and one night certifyeth another of the great power and bounty of the creatour , blessed for ever . there is neither speech nor language , but their voices are heard amongst them . their sound is gone out to all lands , and their words to the worlds end . psal. 19. the lord giveth food to all flesh , and feedeth the young ravens that call upon him . the lord cloatheth the grass of the field , and bringeth forth herbs for the use of man and beast . the lord helpeth them to right that suffer wrong , and looseth men out of prison . the lord giveth sight to the blind and to the seeing . the lord helpeth them that are fallen , and raiseth the dead . he cureth the broken hearted , and giveth medicine to heal the sick . the lord ca●eth for the righteous and humble , but scorneth and debaseth the proud . the lord is nigh unto all that call upon him , that call upon him faithfully . my mouth shall speak the praise of the lord , and let all the world , above and below , give thanks , unto his holy name for ever and ever . amen . tread firmly o disciple of christ , in the footsteps of thy meek and holy master : for these lead still upwards , unto supercelestial and endless glory . interpose , o blessed jesus , thy passions , cross and death , between the divine justice and this poor soul , both now and in the hour of death and in the day of judgment , grant o lord , to the living mercy and grace ; to the faithful departed a joyful resurrection . to thy catholick church peace and concord , truth and righteousness : and to me and all sinners repentance and pardon and life everlasting . amen . or , by thy bloody sweat , thy thorny crown and scourges , thy pierced hands and feet , the fountain of bloud and water opened in thy precious side , by thy dying groans and acclamations , thy prayers and benedictions ; be merciful unto me a vile sinner , spare me and bless me , o my crucified love. amen . the larger office going to bed . chap. x. i. sunday . i will lay me down in peace , and take my rest : for it is thou lord onely that makest me dwell in safety . psal. 4.9 . whom have i in heaven but thee , o lord ? and what is there on earth , that i desire in comparison of thee ? thou art about my path and my bed , and spiest out all my ways . psal. 139.2 . have mercy upon me and all mine this night , o blessed jesus , who didst die and revive for us ; that whether we wake or sleep , we should live together with thee hallelujah . 1 thess. 5.10 . or , from morning to night i will bless the lord. now to him who is able to keep me and all his servants from falling , and to present us at length pardoned and faultless before the presence of his glory with exceeding great joy ; to the only wisegod , our saviour and defender , be glory and majesty , dominion , power , and praise , both now and for ever . amen . my trust is in the tender mercy of god for ever and ever . psalm 52.9 . let me and all mine , yea let me and all thine , o holy father , now sleep in peace , and wake in christ , begin the next return of reason with heavenly meditation . amen . or , to gods gracious protection i most humbly commit my self , my family and friends , and all the faithful and all the afflicted . the lord bless us and keep us . the lord make his face to shine upon us , and be gracious unto us . the lord lift up his countenance upon us , and give us peace both now and evermore . amen , by the merits and intercession of jesus our onely saviour and advocate . benedictio . ii. munday . in the name of god i will lay me down to rest . the almighty lord be now and evermore my defence against all perils both of sleep and death . amen for jesus his sake . thou art worthy , o lord , to receive glory , honour and power : for thou hast created all things , and for thy wills sake they were created and are preserved . blessed be thy name world without end . amen . or , great ruler of the day and night , upon our darkness cast thy light : with safe and kind repose allay the care and trouble of the day ; that when thou shalt unclose my eyes , healthful and pure i may arise , fit for the morning sacrifice . or , o praise the lord , ye angels of his that excell in strength , that are always waking and always active o praise the lord , all ye his hosts , ye spirits and souls of the righteous , ye servants of his that do his pleasure ; o speak good of the lord , all ye works of his in all places of his dominion . praise thou the lord , o my soul , and in praising turn thee to thy rest . the glorious majesty of the lord endureth for ever : the lord shall rejoyce in his works . amen . psal. 103. iii. tuesday . this night , and the days and nights of my appointed time , defend , o lord , protect , spare , deliver and bless thy servant , who putteth his trust in thee , through jesus christ. amen . i will remember thee upon my bed ; and think upon thee , when i am waking . because thou hast been my helper , therefore under the shadow of thy wings will i rejoyce : my soul hangeth upon thee , and thy right hand upholdeth me . thy loving kindness is better then life , better then all the glories and pleasures of the whole world . let me now rest , o benign saviour , where thy beloved disciple did : that my sleep may be sweet ; that my dreaming may be of thee , of thy redemption and of thy glorious mansions . or , my flesh shall rest in hope , that thou , lord , wilt raise me both from the bed and from the grave , and wilt shew me the paths of life , both temporal and eternal , for the sake of thy wellbeloved son , whom thou sufferedst to die for the world , but not to see corruption . amen . just and righteous are thy ways , o lord : who will not fear and serve thee ? let us rejoyce and be exceeding glad and secure : for the lord god omnipotent reigneth . rev. 19.5.6 . every where and at all times will i think upon my mortal and sinful life , and upon thy continual and great mercys . in thee , o lord , have i put my trust , that i be not confounded , though altogether unworthy of thy eye and regard . in thee only i confide . amen with great ardor and expectation : o god , leave not my soul destitute . iv. wednesday . the lord is my shepherd : therefore can i lack nothing . though i walk through the valley of the shadow of death , and sleep is that valley , i will fear no evil : for thou art with me ; thy rod and thy staff comfort me . psal. 23. the lord hath granted his loving kindness in the day time , and in the night season will i sing of him , and make my prayer to the god of my life . psal. 42.10 . my soul rejoyceth in the lord , and i have put my trust in his holy name . psal. 33.21 . blessed be thou , lord god of our fathers , for ever and ever . thine , o lord , is the greatness and the power and the glory and the victory and the majesty . for all that is in heaven and earth is thine : and thou rulest over all for ever . amen . 1 chron. 29.10 , 11 , 13. v. thursday . everlasting praise and thanks to thee , most gracious god and father , for my life and reason , integrity of body and soundness of memory : for my pious and generous parents : my education in good learning and manners : for my regeneration by baptism , and my frequent access to the holy communion of the body and blood of christ my saviour : [ for my place and order in the holy and apostolick church : ] for my competent estate , content , liberty and quiet : for my power and greater will for alms-doing : [ for my profession in this place , my good name and various friendship ; and for whatever i have well done or said throughout my whole life : ] for my relations , and benefactors : for the divine forbearance , clemency and beneficence , unto to this age of my life : for sundry remarkable deliverances of me and my friends from diseases , troubles and dangers : for innumerable blessings known and unknown , remembred or forgotten , spiritual and temporal : most chiefly for the means of grace of all sorts , and for the hope of immarcessible glory through jesus christ our lord. o all ye blessed , all ye righteous , o all the world , behold here the monument of almighty mercy . is not this a brand pluckt out of the burning ? zach. 2.4 . or , o holy father , the thoughts of thy infinite grace and mercy , thy continual and almighty providence , how dear are they unto me ? thy redemption , o blessed jesus , shall now lye next my heart : and in the meditation of thine inestimable passion , and of thy numberless and everlasting benefits , will i go to sleep or to die , as it shall seem best to thee , my most gracious lord and saviour . this night , most holy , pure and eternal spirit , guard i humbly beseech thee , and possess my soul , whilst the meaner nature lies languid , useless and insensible . amen . vi. friday . the lord is my stony rock and my defence ; my saviour , my god , and my might , in whom i will trust : my buckler , the horn also of my salvation and my refuge . psal. 18.1 . with my soul have i desired thee in the night season , and early in the morning have i sought thee . when i awake by thy empire and pity , let my soul be still with thee , o lord my god. or , and now lord what is my hope ? my hope is even in thee . my help standeth in the name of the lord , who made heaven and earth . psal. 132.2 . from evil designs and unlawful desir●s , from impure and vain thoughts , from the illusions and suggestions of the devil , from inordinate passions and disturbances of body and mind , good lord deliver me this night . amen . vii . saturday . it is a good thing to give thanks unto the lord , and to sing praises unto the name of the lord most highest . to tell of thy loving kindness in the morning , and of thy faithfulness every night . psal. 92.1 , 2. grant thy servant , o lord , a christian end of this day and this week and this [ declining ] mortal life . amen for christ jesus his sake . bless me also , holy father , as thou didst this day at the finishing of thy creation , and sanctifie and separate me to thy service for ever . amen . he that keepeth israel , he that keepeth thee , o christian , doth neither slumber nor sleep . the lord himself is thy keeper . the lord is thy defence on thy right hand . the lord preserveth thee from all evil : yea it is even he that keepeth thy soul. amen , god most holy , most mighty . or , lord jesus christ , the cheerful ray and glory of the father immortal , heavenly , holy and happy ; being come to close of this day and the confines of darkness , we laud and magnifie the father , the son , and the holy spirit of god , thou indeed art worthy to be praised with holy voices , o son of god , giver of life . therefore the whole world glorisieth thee , and worshippeth thee . amen . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i will not give sleep to my e●es , nor slumber to my eye-lids , till i be at peace with all men : till i have sought thy peace , most gracious father , which the world cannot give , and have confessed unto thy majesty the faults and omissions of this day , together with the more heinous sins of my life . whatever i have devised , said , or done unworthy my place , my age , my christianity , [ and my priesthood ] good lord , forgive me for the bowels of jesus christ. amen . and let the grief and trouble of such confessions henceforth deter me from the like presumptions , transgressions , and neglects , and from their several causes and occasions . amen . amen . i will frequently read two or three verses of the holy bible before i go to bed . here endeth the larger office at rising and going to bed. when i go not to church , i will say secretly or in the family te deum , or nunc dimittis , and also the collects for peace and grace , and the collects for all conditions , and the general thanksgiving . our most gracious father hear both the church and me : oh hear them supplicating for me and all well employed and afflicted people . amen for the alone merits of christ our lord. private devotion at the holy communion . chap. xi . i. at the offering . most bountiful father , i return mites for talents received . i offer to thee still of thy own . accept i pray thee , most gracious lord , together with this small token of my duty and gratitude , my soul and body and action ; all which i here humbly dedicate unto thee at thy altar : and also forgive me all my debts and trespasses against thy divine majesty , for the one oblation and transcendent worthiness of thy beloved son , our saviour jesus christ. amen . ii. before the general confession . having already in my retirement read over the communion-service , and also matth. c. 28. and 1 cor. 11.17 , &c. and thereupon leisurely and carefully examined and recollected as in the presence of the living god , what i have done , what i have amended or not amended , ( o wretched and inconstant creature ) since the last communion and solemn promise of a correct life : and having also satisfied to my power for all injuries and offences done by me against any man : and likewise with hearty sorrow , aversation and repentance , implored at home gods pardon for those sins and the rest of my whole life ; i now fasting ( dan. c. 9.3 . ) do again beseech the same indulgence with humility , intention of mind , and enlarged hopes , here in the midst of his devout people , before his priest , near his holy altar , and under the regard of glorious angels , saying : holy father , i am prostrate at thy dreadful tribunal . i humble my self both soul and body before thee ; and bowe down my grieved head at thy footstool , as once my meek and dying saviour did . my god , my god , forsake me not . look , o heavenly father , on the scars and merits of jesus . o hear his mediation , receive his intercession : and be merciful unto me a sinner , a vile and ungrateful sinner . what i have neglected , what i have ignorantly or wilfully committed against thy majesty most holy , most mighty , and long-suffering , from my birth and baptism unto this moment , by sundry sorts of vain thoughts and irregular imaginations , by inordinate desires and affections , by injurious and corrupt discourses , and by innumerable evil actions , follies and provocations , for christs , sake forgive me . such is my condition , so many and great my sins and relapses , that unless thy mercy were infinite , i could have no hope , no comfort . i have transgressed beyond all humane pardon , beyond seventy seven times . for the bowels of the saviour that were opened on the cross for me , for thine own immense goodness which embraceth heaven and earth , holy father , have mercy upon me and pardon me . consider my sorrow and contrition . accept , most merciful god , my tears , my subjection , my repentance , my vows and resolved amendment . and then speak peace to my conscience , through jesus christ my onely hope and redeemer . amen . call to remembrance , o lord , thy tender mercies , and thy loving kindnesses , which have been ever of old . oh remember not the sins and offences of thy servants . spare us all good lord ; spare thy people , whom thou hast redeemed with the blood of thy dear son. amen . psal. 25.5 , 6. see chap. xvi of this book . iii. at the absolution . o lord god almighty , most gracious and merciful father , will all humility , faith and thankfulness , i receive and embrace this absolution , as pronounced upon my repentance from the throne of thy eternal glory . amen . hallelujah . amen , amen . here then i have laid down my burden and fear , the stain and disquiet of my life ; by name , my anger , lust , pride , envy , covetousness , and the rest of my grievous sins , never , never , to take them up again . blessed be god for this salvation . most holy father , assist and forward the vows and resolutions of the meanest of all that serve thee . let a man examine himself , and so let him eat , saith s. paul. i thought on my wayes , and turned my feet unto thy testimonies : i made haste , and prolonged not the time to keep thy commandments , saith king david . i look for the lord : in his word is my trust : in the lords word will i comfort me . psal. 56.10 . my soul longeth for thy salvation . psal. 119.81 ▪ i here humbly wait for the grace and benefits of my dying saviours institution and legacy , for the precious treasure of heaven . visit me o lord , with the favour that thou bearest unto thy people ▪ that i may see the felicity of thy chosen , and give thanks with thine inheritance . the lord pardon me , and every one that prepareth his heart to seek god , the lord god of his fathers , the father of our lord jesus christ , though he be not cleansed according to the purification of the sanctuary ; though he fall short of the frame and disposition due to this holy and tremendous mystery . 2 chron. c. 30.18.19 . i come to a known altar . this sacrament hath often corrected , restored and comforted me . thy benediction , holy father , is always ready , thy hands ever open to the sincere and humble client : and i now pray for thy wonted goodness , through jesus christ , the sum and substance of this office. iv. at lift up your hearts . yea i lift up my eyes and my heart unto thee , o eternal , my mediation , my desire , my hope , my faith , my affection , my invention and design , all my soul and strength are now with thee , most high and most gracious father . i have past this altar unto the sublime and pure seat of thy majesty : which all orders of holy angels and blessed men ever fear and adore . let me , o let me there behold the lamb of god that taketh away the sins of the world . shew me jesus and it sufficeth . behold , o my faith , reach and embrace what the prime martyr saw at the right hand and eminence of eternal blessedness , the prince of peace , the mighty saviour , the triumphant jesus , lifting up his glorious and gracious arms to bless and to defend me , the vilest and unworthiest of all living . blessed and most loving saviour , by thine inestimable blood wash me throughly from my wickedness and cleanse me from my sin : by the ardor of thy soul towards mankind in the dark hour of thy passion commiserate me , and rid me of all my evil habits , customs , and practises , i most humbly beseech thee . now lord remember me in thy kingdom , as thou didst the penitent companion of thy cross and dolours : and say to my soul , this day thou shalt be with me in paradise ; thou shalt by faith see my glory , to which from the obedience of the cross and the humble grave the almighty father hath exalted me , hath exalted thy natur● . my heart is ready , o lord , my heart is ready for this sacrifice of praise and gratitude . like as the hart desireth the water brooks , so panteth my soul after thee , o god , my hope , my refuge , my rest , my life and my happiness . o saviour of the world , who by thy cross and precious blood hast redeemed us , save us now and help us , we humbly beseech thee : that we may all receive these holy and dreadful mysteries without condemnation and ruine , and to our gr●at consolation and benefit : for the mortifying all our inordinate passions , repressing all sinful temptations and occ●sions , conquering the devil , encreasing our hope and faith , correcting and beautifying our conversation , for the abolishing our guilt , and for the attaining eternal life . am●n . dear jesus , i address to thy holy altar with great desire . i come as near thee , o blessed redeemer , as mortality will let me . i come with a penitent , earnest and open heart , to praise thee , to adore thee , and to kiss by faith thy wounded feet , as once thy astonisht disciples did , matt. 28.9 . i behold by faith the prints of the nails ; by faith i touch the wound in thy side , whence flowed water and blood , my sanctification and my pardon , o fill me with thy influence and vertues , luk. 8.46.1 cor. 11.29 . now i apprehend , discern and embrace thy precious body , thy all saving passion . my ●ord and my god , confirm thy word unto thy servants ; blessed are they that see not and have believed . merciful saviour , at this most noble and pious mystery remove and banish from my mind all worldly cares , all vain imaginations , means thoughts , errors , and misconceits ; unite , i most humbly beseech thee , the sundry powers and facultyes thou hast given me , and point and direct them all unto the instant office . govern now , o lord , and bless my apprehension : exalt my faith : enlarge my affections and devotion , and then consign to my soul thy remission , favour and approbation , and make me welcome at thy feast , for thy flesh is meat indeed , and thy blood is drink indeed , the sufficient and onely expiation of all humane guilt , o holy jesus . an offering of a free heart , will i give thee and praise thy name , o lord. psal. 54.6 , the son of man came to seek and to save that which was lost , and to make superabundant amends for the faults of the first transgressour . luk. 19.10 . rom. 5.12 , &c. v at the consecration . holy things for holy men . s. basil. o lord jesus christ , who sittest at the right hand of the father , and art here invisibly with us , sanctifie these thy gifts of bread and wine and us thy humble servants ; and make us from this institution partakers of pardon and peace and good hope of eternal life , and all other benefits of thy incarnation , passion , death , resurrection , ascension , intercession , second advent and judgement : which we now ponder and contemplate with reverence and faith and joy and thanksgiving , by the grace and succour of the holy ghost , our patron and comforter . amen . behold the servant of the lord , be it unto me according to thy word , in which thou hast caused me to hope . holy jesus say but the word , and i shall be clean , m●tt . 8.8 . say bu● the word , and i shall be meet and ready for thy most divine gift , for thy self . by the grace of jesus christ we all hope to be saved , to be eternally happy . hallelujah . acts. 15.11 . heavenly father , almighty god , who alone workest wonders , lord most holy , into a clean , charitable , devout , humble , and grateful heart let me now receive through faith the pure and blessed body of my most gracious lord and saviour jesus christ , for the remission of all my sins and the attaining everlasting life . amen , amen , amen . holy , holy , holy , lord god of hosts , heaven and earth and this place are full of thy glory . glory be to thee , o lord most high . have mercy upon me , o lord , thou son of david . i know it is not meet to take the childrens bread , and to cast it unto dogs . yet , lord , the dogs eat of the crumbs which fall from their mast●rs tabl● . ma●th . 15.22 , 26 , 27. at receiving the bread . chap. xii . i. lord i am not worthy thou shouldest come under my roof . matth. 8.8 . i fear , i tremble by reason of my sinfulness , and of the unsupportable brightness of thy majesty , o saviour and judge eternal . lord have mercy upon me a most miserable sinner . amen . blessed be he that cometh in the name of the lord. hosanna to the son of david . good will towards men , peace on earth . hosanna in the highest . matth. 21.9 . stand open now , o my soul , stand open ye everlasting doors , and let the king of glory enter in . let the lord mighty to save , jesus the king of glory enter in . ii. feed on him by faith &c. amen . i feed on him , i remember his sufferings and bloody sweat , i meditate on his cross and dying exclamations . i believe , i most humbly and heartily embrace this invaluable and most miraculous redemption ; this great mystery of godliness : god manifested in the flesh , justifyed in the spirit by divers wonderful works and holy sermons : seen and worshipped by the angels : believed on throughout the world , and received up into eternal glory . 1 tim. 3.16 . thou art , o christ the everlasting son of god : thou art indeed the saviour of the world ; thou art the king of glory , ioh 1.49 . c. 4.42 . c. 10.11 , 27. acts 8.37 . surely thou hast born our griefs and carried our sorrows thou wast wounded for our transgressions , and bruised for our iniquities : the chastisement of our peace was laid upon thee , and by thy stripes we are healed . isaiah 53.4 . this man receiveth sinners , luke 15.2 . zaccheus , mary magdalene , the crucified thief , the persecuting saul , these and millions of millions more upon their sorrow , faith and repentance . and let me receive now at this holy altar , almighty saviour , that most blessed sentence : [ son or daughter , ] thy sins , which are many , are forgiven thee ; and thy faith hath saved thee ; go in peace . luk. 7.47 , 48 , 50. c. 5.20 . go to my brethren ( behold the early compassion of the revived jesus ! ) and say unto them , i ascend unto my father and your father , and to my god and your god. ioh. 20.16 . i know that my redeemer liveth , and i shall see him at the latter day ( behold , here is the pledge of his coming again : ) i shall see him for my self , and i trust to kiss his glorious feet . i know that imaculate high priest is entred with the atonement into the holiest . iii. lo here is grace , here infinite goodness and mercy . this is the beauty of holiness , and the glorious presence of the redeemer : this is the gate of heaven . o happy day , the glory of my life . now i am well , now i live : now i rejoyce with thee , o triumphant jesus , o bliss everlasting ! my content , my devotion , my affection , my soul is fixt on thee : there let it ever rest . amen . the lord is my strength and my song , and is become my salvation . this is the lords doing , and it is marvellous in our eyes . this is my god and i will glorifie him : the god of my father and i will exalt him . exod. c. 15.2 . o let the serious thoughts of thy passion , intercession , kingdom and reward enter all my actions , and regulate my whole life : which upon such observance will surely become pious prudent and cheerful . amen dearest jesus . iv. most gracious god , we humbly beseech thee , that we together with all thy saints , who have pleased thee from the beginning of the world , may be partakers of those everlasting blessings which thou hast prepared for all that love thee and continue faithful unto death , through jesus christ our lord. amen . lord now send prosperity . bless thy people and extoll them for ever . bless now the king , the royal family , and all in civil office . inspire and bless the bishops , priests and deacons , who administer thy holy mysteries and by thy sole command and authority do absolve and bless and feed thy chosen people . now sanctify , reward and prosper my kindred and friends , my superiors and benefactors , as , &c. whom at his happy eucharist and golden hour i commemorate with eulogy , joy and gratitude . if there be any consolation in christ , any peace in the divine favour , any happiness and glory in heaven by the throne of eternity ; if any goodness in the ocean of grace and beneficence , requite them o god a thousand fold for all their kindness and bounty and affection towards me . amen , for the infinite deserts of thy beloved son our lord. all thanks to thee , o jesus , king of heaven and earth , for defending and blessing this apostolick church , where we now communicate , the most unworthy of all her children . what shall i render unto the lord for all the benefits he hath done unto me , e●pecially for snatching me from the fire of hell , and making me an heir of everlasting happiness in his presence . i will receive the cup of salvation , and call upon the name of the lord and offer unto him the sacrifice of thanksgiving through jesus christ. amen . psal. 116.11 , 12 , 15. at receiving the cup· chap. xiii . i. amen . jesus master , have mercy on us . luke 17.13 . let this blood purge my conscience from dead works , to serve thee , the almighty and most gracious father : to honour thee , the everliving saviour : and for ever to obey and fear thee , most holy and quickning spirit . amen . lord i will serve thee better , i will obey thee . succour my weakness , pity my infirmity , dear lord. lord thou knowest all things , thou knowest that i love thee . iohn 21.17 . what honour hath almighty god done me , that i should be the vessel of this divine mystery , and bear within my breast the lord jesus . i adore , i give thanks . ii. thou art made whole , go and sin no more : no more by anger , lust , excess , fraud , slandering , &c. ioh. 8.11 . our god is a consuming fire to the perverse and impenitent . our god is a merciful father to the humble and relenting orator . as is his majesty , so is his mercy . ecclus. 2.18 . both infinite and incomprehensible ; both to be acknowledged , admired and adored . o majesty everlasting i fear thee , i worship thee , i trust in thee , through jesus christ. amen . let me not , o let me not again pollute this body and soul with my habitual and grievous sins , as &c. after i have received thy body and blood , o lord , who hast created me and redeemed me . grant me thy grace , o god , that i may fulfil the places and offices thou callest me to in this life . amen . iii. lord bless these and the rest of my brethren , and let us live eternally together , ever praising and adoring thee . for by this great and attractive sacrament , we all become one bread , one bloud , one soul and consent : have all one faith , one hope , one heaven , one lord , the blessed lord jesus , the knot and center of this most immense and pious fraternity , and eminently one god and father of all , who is above all , and through all , and in us all , to whom be glory and obedience everlasting . amen in heaven , amen on earth . from thy one precious body , o wonderful saviour , thou feedest and revivest five thousand and five thousand thousand millions of thy disciples and followers : aeternae tanta est opulentia mensae . prudent . say o lord , and thy word is omnipotent , this day salvation is come unto this house . luk. 19.9 . iv. the bread of god is he that came down from heaven , and giveth light to the world . lord evermore give us of this bread . ioh. 6.33 , 34. thus , thus will we shew sorth thy death , o jesus , till thou comest again : and blessed are those servants , whom at the end of the world the lord shall find so doing : yea verily blessed is he that eateth meat in the kingdom of god. luk. 12. 43. c. 14.15 . he that solemnly and faithfully and seriously contemplates my passion and philanthropy , and amends his life for that consideration : he that eateth my flesh and drinketh my blood , hath eternal life , and i will raise him up at the last day . amen holy jesus , who art the resurection and the life . ioh. 6.54 , 56. master , it is good for us to be here . mark. 9.2 . do not our hearts burn within us , while the lord opens to us the scriptures , opens to us his precious side . full is the satisfaction , inexpressible the joy of those that love thee , o jesus . angels and men consent , heaven and earth joyn together to praise thee , serve and worship thee : and with these my poor soul , the meanest of all thy creation ; good lord accept us . i will give thanks unto thee among thy people , and sing praises unto thee among the faithful . my heart is fixed , o god , my heart is fixed : for thy ●ercy is greater then the heavens , and thy truth rea●heth above the clouds . set up thy self , o lord , above the heavens , and thy glory above all the earth . thou hast wrought redemption in the midst of the earth , o jesus , and vanquisht all the enemies of guilty mankind , and art seated at the right hand of father , the lord and worship of angels . hosanna in the highest . the right hand of the lord hath the preeminence , the right hand of the lord bringeth mighty things to pass . the word was made flesh , the beloved son of god died for us . let them now that fear the lord confess , that his mercy endureth for ever ▪ v. i ●ill read ioh. c. 18. and c. 17. the security and consolation of the church , and also rom. c. 8. and the hymn , come holy ghost our souls inspire , &c. in the ordering of priests . almighty god , who hast given thy onely son to be unto us both a sacrifice for sin , and also an example of godly life ; give us grace that we may always most thankfully receive that his inestimable benefit , and also daily endeavour our selves to follow the blessed steps of his most holy life , through the same jesus christ our lord. amen . most holy spirit , the efficacy and life of this mystery , bless me with these thy gifts and fruits , meekness , modesty , sobriety , prudence , diligence , honesty , fidelity , constancy , chari●y , kindness , and devotion , from the time of this holy sacrament . for i have now dedicated and given up entirely my soul , senses , and affections , my will , wit and reason to the glory and service of jesus christ , who dyed for me . i must , i will obey him in all things . lord forgive , lord help me . my soul doth magnifie the lord , and my spirit rejoyceth in god my saviour . o how plentiful is thy goodness , which thou hast laid up for them that fear thee , and that thou hast prepared for them that put their trust in thee . psal. 21.21 . i am altogether confounded and swallowed up with the immense grace of god : i am throughly possest , glorious lord , with thy love and boundless favour to me . i long , i here endeavour , yet cannot tell how to express my thankfullness and obedience . my thoughts and contrivance , and my words and lauds , my action and zeal cannot do it to any fitness or content . lord still excite , and still direct my gratitude . i would be as thankful to thee , as humble , as obedient , as any creature in heaven or earth . father almighty make me so . amen . now lord jesus , who wast expanded on the cross for me , command me what thou wilt . use me in the hazards and difficulties of thy church , thy purchase and thy glory . bid me walk upon the sea , i will obey thee , and thy right hand shall hold me up . and i will not deny thee in the court or in the garden . i am ready to lay down my estate , my liberty , and also my life ( would to god it were a clean and entire sacrifice ) for christs religion , and to be obedient unto the death . assist and strengthen my mind , o blessed saviour , by thy grace , thy intercession , thy example . amen . all power is given unto me in heaven and in earth , ( faith the ascending jesus . ) go ye therefore and teach all nations , baptizing them in the name of the father , and of the son and of the holy ghost : teaching them to observe all things whatsoever i have commanded you : and lo , i am with you always even unto the end of the world . amen . matth. 28.18 . the doctrine attested , when needful by sundry miraculous works , the discipline , the sacraments , the preservation , the piety , the zeal , and the patience of thy catholick church hath indeed sufficiently demonstrated thy gracious presence , o saviour . and he lift up his hands and blessed them : and while he blessed them , he was parted from them , and carried up into heaven . and they worshipped him , and returned to jerusalem with great joy . and were continually in the temple , praising and blessing god. amen . luke 24.50 . at home after the communion . chap. xiv . i. it is finished . blessed sacrament , the bread of heaven , and the cup of salvation , the feast of god , the taste of eternal bliss , and the strength , comfort and life of my soul. this hath united me to all the faithful on earth , and to all the blessed in heaven . this hath joyned me in affection and gratitude , in interest and inheritance unto thee , most blessed jesus , the head and defence , the ruler and saviour of the church , the first fruits and security of the resurrection and glory and immortality of this nature . now lord whether i live o● die , i trust i am thine . i verily believe to see the goodness of the lord in the region of the blessed , through infinite mercy and indulgence . psal. 27.13 . o keep me ever , dear jesus , in this good condition , by constant and cheerful obedience and observance of all christian duties , by an awful reverence of the divine name and presence : by imitating the best examples living or dead , & . and most especially by following thy meek and immaculate life , thy pure and heavenly doctrine and admonitions : by caution and frequent meditation : by daily examination and prayers : and by all other means of a pious and innocent life . o lord , i thank thee , i bless thee , i glorifie thee ; because by this sacrament thou hast confirmed me in the catholick faith : in reverence , duty and love to thy eternal majesty ; in charity towards all mankind , friends or enemies : in meekness , pity , humility , patience , contentedness , industry , sobriety , chastity , honesty and integrity : and hast thereby given me new and lively hopes of endless felicity both in soul and body , against all the malice and attempts of men or devils , and against the terrors of death and my sinful life past . so great is thy mercy to me for the merits of jesus christ , thy eternal son , my everlasting saviour and advocate , my lord and king . ii. o stupendous grace and piety of the eternal , that i should be ( i fear , i tremble ●o say it ) the work of gods hands , the image of his wisdom and power , the price of christs blood , the temple of the holy ghost , a part of the catholick and perpetual church , and an heir of immortal glory . what now ought my life to be , if this be my portion and my priviledge ? holy father , let the intercession of jesus , that poured out his tears and sweat and precious blood for us , be nigh unto thee day and night , that thou mayest have mercy upon us , and bless us , and prevent our falling from so great salvation . amen . dearest saviour , i desire still to r●●lect and meditate on thy humble life , thy bir●h , circumcision , presentation in the temple , domestick obedience , baptism , fasting , temptations , hunger , thirst , uncertain abode , travails , watching , prayers , sermons , miracles , dangers , abuses , tortures , bloodshedding , and review the ●hole map of thy condescensions , griefs and compassions , from the manger to the cross : until i become my self averse , separated , and cruci●yed and dead to the world . amen . iii. praise the lord , o my soul , and all that is within me praise his holy name . praise the lord , o my soul , and forget not all his benefits . who forgiveth all thy sins , and healeth all thine infirmities : who saveth thy soul from destruction and crowneth thee with mercy and loving kindness . the merciful and gracious lord hath so done his marvellous works of creation , providence and redemption , that they ought to be had in perpetual remembrance . thou art my god , and i will thank thee : thou art my god , and i will praise thee . all the works of the lord are verity and judgment . he hath sent redemption unto his people , he hath commanded his covenant for ever . holy and reverend is his name . thus long have i lived upon thy bounty ; thus and thus &c. hast thou nourished , protected , delivered and advanced me , and now , o father , thou confirmest to me the expectation of everlasting life in thy heavenly kingdom . wherefore i give thanks unto thee with my whole heart . glory , worship , obedience and praise to god the father almighty and most beneficent , that sitteth on the eternal throne ; and to the lamb of god , that taketh away the sins of the world , and to the most holy spirit , the lord of life and peace , for ever and ever . o give thanks unto the lord , for he is gracious . i have tasted that he is gracious ; and his mercy endureth for ever . hallelujah . salvation is of the lord : again hallelujah . blessed be god for his unspeakable gift . lord hasten the glory of the general resurrection . amen : so come lord jesus . into thy hands , thy pierced hands , o lord , i commend my spirit . preparation for death and eternity· chap. xv. forgivenesss and charity . i. having lately perused chap. vi. of this booke , and also received the holy communion in this apostolick church , i am the more ready and willing to set my self in order to depart this world , for the vision of christ ; humbly commiting the time and manner of my dissolution to the providence of god , which hath hitherto defended and sustained me . ii. wherefore i freely and fully forgive all that have in any sort wronged and injured me , as i desire that god , most just and omniscient , should now for christs sake forgive me . amen . and i humbly beseech god to forgive them those wrongs and all other their sins . amen . i farther desire that it may be certified to them , namely to &c. that i do remit and release to them all satisfaction and amends in word or deed ; onely entreating their prayers for me , that my humiliation and repentance may be accepted in heaven . yea i wish i could shew more indulgence and forgiveness towards men , who need and implore so much of god , for my innumerable and most ungrateful offences against his eternal majesty . iii. i likewise humbly and heartily beg pardon and forgiveness of all those whom i have wronged in any manner , particularly of &c. and do earnestly desire that this my request be signified to them . furthermore , forasmuch as slander and fraud , and the like scandalous sins , are not remitted before god without all possible restitution ; i am most willing and ready to my utmost power to restore and repay whatever i have couzened and defrauded , without delay and without deceit . i am also ready to make reparation of fame and credit , together with an ingenuous and humble acknowledgement , to all that i have slandered and calumniated , namely to &c. and accordingly i forthwith take order that restitution and satisfaction be made to them all to the utmost of my ability : and that their release and acquittance for all injuries done to them be obtained , or else most justly and verily presumed , before i adventure to crave the benefit of absolution . if i am ashamed of such a confession and restitution , i am not ashamed nor afraid to be the everlasting contempt and scorn of the most holy creator , and of all that is blessed : i am not ashamed nor affrighted to be the companion of devils and all villanous men that ever lived , in darkness , horror and torment . let no father , patron or master think of bettering the worldly condition of his successours by his own dreadful condemnation , for finally concealing and retaining his illgotten estate or frauds . iv. moreover with a charitable heart , according to the b●st of my understanding and enquiry , imploring the assistance of gods holy spirit , i ●ave made my last will and testament , disposing the goods and estate god hath given me for his greatest glory : namely , amongst my relations , and likewise in a due acknowledgment of sundry precious benefi●s received by me in this apostolick church , of which ● hope to continue a part to my lifes end , and also for the poor : blessing almighty god for enabling me to give them some relief , and so to lend unto himself his own temporal blessings , to obtain far better riches in heaven . amen . i rest upon thy merits and upon thy word , o triumphant saviour : forgive , and ye shall be forgiven . give , and it shall be given into your bosom , good measure , pressed down , shaken together and running over . luk. c. 6.37 . and c. 11.9 . amen . finally , i have given my relations and friends the best advise and counsel i could , for the good of their neverdying souls , and for their well-living in this world . v. having thus rid my self of all the cares and troubles and concerns of mortality , having now perfectly done with this world , with a clear and humble heart i address my self to thy grace , almighty and most merciful god and father , beseeching thee to instruct , exer●ise and prepare me for the succeeding glo●ious and immortal life , to which by the chris●ian profession thou hast advanced my hope and awful expectation . hallelujah through the glorified jesus , hallelujah to all eternity . amen . but i foresee the passage to this beatitude to be very dark and dismall , full of thorns and tears ; full of confessions , remorse and contrition for the many faults of a short life , and also full of disease , and pains and anguish , reaching unto dissolution , insensibility , stench and rottenness . by all thy agonies and experience , help me , o holy jesus , through this terror . amen . repentance· chap. xvi . see chap. vi. §. 5. and chap xi . §. 2. i. consession . i have sinned , o lord , i have dealt wickedly , i have led an unequal , untoward and polluted life . i have sinned before thee , when ashamed of humane view ; before thee my father , my judge , my benefactor , my worship and my god. o absurd and stupid wretch ! in thought , word and deed , with all the powers and abilities thou hast given me , with affection and design have i sinned against thee , most mighty and most holy ! ungratefully and basely , grievously and presumtuously , particularly , &c. have i sinned : and lord , how often ? secretly and openly : in the chamber , as , &c. an● in publick , as , &c. treading upon thy earth , and covered with thy heavens : yea ● have sinned in the house of god , and in the midst of my pray●rs and invocations , as &c. is this then the image of god , is this a christian , an heir of eternal life ? [ ●his a priest and dispenser of the pure word and sacraments of the lord jesus . ] ah this is nothing but clay and dirt , uncleanness and misery . ii. contrition . the soul that is troubled and the spirit that is vexed cryeth unto thee , o lord. i relent , i grieve , i am heartily sorry for this demerit and irritation of thy divine justice . i am ashamed , i abhor my self . i am perfectly we●ry of this corrupt life . what shall i do , whi●her shall i turn ? i am ashamed to look up to heaven , that beh●lds my vileness , to heaven which i have abused and despised . i will bowe my self to the earth and the grave , that waits to hide and devour such a wretch . i will s●ite upon my breast , with the conscious publicane , upon my breast the box and origine of all this mischief . and do thou strike this rock , o holy jesus , that the waters may freely flow : that my tears may mingle with thy blood ; my humble and sincere repentance reach thy propitiation and remission . dissolve thou sinful clod , tremble thou earth , earth , earth , at the presence of the lord , at the presence and vindication of the god of jacob , who turned the ●lint stone into a springing well . i wish for the tears of david pierced with the matter of uriah , the mourning of jeremiah , and the dejection of manasseh . i recollect and confess in particular unto thee my more grievous sins ( the rest are without number ) in the bitterness of my soul. thus and thus have i done &c. i give glory to thee as achan , i confess and am confo●nded at the enormity and presumption and villanous circumstances of my offences , as &c. i hide not my unrighteousness , as adam in the garden , who led the way of sinning and of repentance . i hide not , i cannot hide , but with tears and dread remorse acknowledge to thy most pure and omniscient majesty my faults , my follies , yea rather my wilfulness , my hardness , my vices , my criminal and deplorable life . and lo here i judge and reprove and condemn my self at the bottom of thy throne : and yet i am not enough abased . he cannot fall too low , whose merit is hell . my deformation and destruction is only from my self , from my perverse and incorrigible self : my relief and salvation is from thee only . father , thou knowest my sins , and thou knowest my anguish . it is not easy to transgress thy commands , and reflect upon the transgressions . my flesh trembleth for f●ar of thee : and i am afraid of thy judgments , o lord. i dread that great day , when the thrones shall be set , the books opened , and my shameful life recited , and all my works of darkness exposed in perfect light . i tremble , lest the blessed jesus , who shed his blood for my redemption , and hath so earnestly urged and offered me pardon and peace and eternal life , should then condemn me : and the mighty angels and holy men of all ages and nations , newly clothed with immortal and illustrious bodies , hiss me from the righteous tribunal , and the mouth of hell receive my body and soul into exquisite torments without light or pity . my present horrour and confusion is great : but what is this to everlasting burnings ? iii. supplication . great and gracious god , father and fountain of mercies , have mercy upon me an● spare me . out of the depths do i cry unto thee . i have depressed by staind and miserable soul to the brink of hell . out of the depths do i cry unto thee , father spare me , father pity me . i am oppressed , i am in great misery : my soul is exceeding sorrowful as unto death : eli , eli , hear me and pardon me . enter not into ●udgment with me , who am dust and ashes , sin and weakness : let not the storm overwhelm me , nor the depth of sorrow swallow me up , nor the sence of thy anger destroy me . psal. 69.15 . father , i am no more worthy to be called thy son , or to be reckoned in thy creation . but according to the infinity of thy mercies , o lord , do away my iniquity , and blot out my transgressions . psal. 51.1 , 2. my heart faileth me : o lord make hasts to help me . psal. 40.30 . by thy cries and pains , o jesus , deliver me from the guilt and burden of my sins , from the terrors of my wakned conscience , and from the unconceivable torments of hell . by thy wounded head , thy bored hands , they lanced side , thy pierced feet , thy tortured body and afflicted soul ; by all the disgraces and passions of gethsemane , gabbatha and golgotha save me and deliver me , o christ , at this hour , and at the hour of death , and in the day of judgement . amen . father and saviour and comforter , let this bitter cup pass from me i humbly beseech thee . look upon me , o precious saviour , lamb of god , in my sorrow and distress , as once thou didst on peter that denied thee and wept bitterly : compassionate me as thou didst the sinful magdale●e , and as thou didst the penitent thief , who confessed and believed in the anguish and paroxysme of the cross. i deserved all their griefs and ten thousand pains and punishment more . intercede now for me , holy jesus , with thy dying petition , father forgive them ; for they know not what they do . o lord of glory , i look unto thee , i earnestly look unto thee whom i have pierced : whom not so much herod and pontius pilate and the roman souldiers , as sinful and wretched i have dishonoured , pierced and crucified . lord forgive , lord save me , or i perish for ever . the christ of god hide me in thy wounds . by the blood of thy testament revive and release me . i hope in thy merciful intercession . for thy fatherly tenderness , and the numberless blessings already received from thy bountiful hand , and through the passion and mediation of thy beloved son , and by the unutterable groans and suggestions of thy holy spirit , pardon and deliver me , lord god almighty . amen . iv. resolution . i will never adventure more to try and weary the grace and patience of almighty god , the righteous judge and avenger . i now break off my sins by repentance and resolved amendment . i see what brought me to this shameful and perillous defection : it was this occasion , that invitation , that excess , that eye ; this rashness , that supinity . wherefore i now solemnly renounce , cast off , and abominate the wicked and wounding practises of my life , as &c ; together with all their inducement , and principles . from this very hour , and blessed be god who hath granted me this hour , by prayer , temperance , charity , industry , fear and caution in all my actions and enterprices , i fully purpose , and now begin , god hel●ing me of his infinite goodness and pity , to alter and reform my life , according to the gospel and example of jesus christ my lord : and also by kindness , charity and almsdoing , i will manifest to the world the sincerity and vigour of my repentance and renovation . v. petition for grace . holy father , incline , direct and fortifie my heart to pursue this pious and necessary resolution ; that iniquity be not my ruine . ezek. 18.30 . thy grace is sufficient for me . lord soften , bruise ▪ change and reform my soul according to thy own will according to thy own image , and after the likeness and innocence of adam , when thou first breathest into him life and reason ; yea according to the same t●mper and purity , i most humbly beseech thee , wherein by thy grace i once ascended from the laver of regeneration . tit. 3.5 . amen for jesus christ his sake . pardon and destroy not : am●nd and destroy not , most merciful creator , the work of thy own hands , by me presumptuously and shamefully profaned : destroy not , o blessed saviour , the purchase of thy precious blood , the decaying part of thy mystical body . destroy not , o holy spirit , the subject of thy regeneration and various bounty . destroy not , o everblessed and everadored trinity , the humblest and meanest of all that believe and worship thy majesty . oh break not this bruised re●d . let the wicked forsake his ways , and the unrighteous man his thoughts : and let him return unto the lord , and he will have mercy upon him , and to our god , for he will abundantly pardon , for jesus's sake . isa. 55.7 . come unto me all ye that labour and are heavy laden , ( alas , i feel my transgressions heavy and numberless as the sands of the sea ) and i will give you rest , saith the compassionate saviour . take my yoke upon you , and learn of me , for i am meek and lowly in heart : and ye shall find rest for your souls . matth. 26.28.29 . this is a faithful saying , and worthy of all acceptation , that christ jesus came into the world to save sinners ; of whom i am chief , i the vilest . 1. tim. 1.15 . such gracious sentences of the holy scriptures are my last hold , are my plank . o lord , make haste to help me . sickness and pain . chap. xvii . i will bear thy indignation , o lord , till mercy prevaileth against judgment , because i have sinned against thee . micah . 7.9 . why should i , yet living i complain for the punishment of my sin , for any thing short of unquenchable fire ? thou knowest whereof we are made . remember o lord that i am but dust , a fading flower , and a transient blast : remember for his sake , who out of infinite condescension and pity bore our nature and our infirmities . amen . psal. 103.14 , 15 , 16. all my desire is before thee , o lord , and my groaning is not hid from thee . turn unto me , o lord , and deliver my soul for thy mercies sake . enlighten and cleans● and heal and revive thy servant , that my ways may please thee : that i may see the goodness of thy chosen , and rejoyce with thine inheritance . amen . though the outward man perish , ( alas i perceive , i feel it perishing ) yet , good lord , renew the inwar●●an day by day : secure the part immortal , that which understands thee , loves thee , praises thee , and now aspires to thy beatifick presence , for christs sake . see chap. vi. § . 1. of this book . hope in god , and resignation to his pleasure . chap. xviii . see chap. vi. §. 8. of this book . o wretched creature that i am , who shall deliver me from this body of death ? rom. c. 7.24 . the sting of death is sin , and the strength of sin is the law . but thanks be to god , who giveth us the victory through our lord jesus christ. 1. cor. 15.55 , 56 , 57. i will run with patience the race that is set before me , for the crown of indefectible glory which it leads to ; looking unto a great cloud of witnesses of godly fortitude and constancy , yea rather looking unto the meek jesus , the author and finish●r of our faith , our hope and our resolution . hebr. 12.1 , 2. thee onely do i fear , o heavenly father , and in thee only do i trust . thy mercy is as ready as thy power : and thy power maketh and maintaineth all things . i will ever hope in thy mercy , through jesus christ : for i know no end thereof . amen . whom the lord loveth he chasteneth , and scourgeth every son whom he receiveth . hebr. 12.6 . it is good for me that i have been afflicted . i know , o lord , that thy judgements are right : and that thou of very faithfulness hast caused me to be troubled . before i was afflicted i went astray : but now thy law is my delight and my attention . o let my heart be sound in thy statutes , that i be no more ashamed . psal. 119.67 , 71 , 75 , 80. behold here i am , let him do to me , as seemeth good unto him . 2 sam. 15.26 . o my father , not as i will , but as thou wilt , for his sake ; who for the life of the world once prayed thus unto thee , with great affection , tears and innocence . amen . matth. 26.39 . my cup is not so bitter : i am not yet come to the cross . o lord god of hosts , blessed is the man that confideth in thee . psal. 84.13 . the profession of the catholick faith. chap. xix . i. as i have often , god giving me the grace and opport●nity , professed and recited the sum of a christian mans belief , contained in the apostles creed and in the nicene creed in the liturgy of the church : so now at my wished departure from this world , i renew the same confession and recognition , desiring that heaven and earth might now hear me , as i hope they will at the happy day of the resurrection , cheerfully , thankfully and sincerely declaring : ii. i believe in god the father almighty , maker of heaven and earth , i acknowledge , fear and adore one god , spiritual , invisible , eternal , most holy , almighty and omnipotent , distinguished into three glorious persons , the father and the son and the holy ghost . i will always own , and to utmost peril assert , the infinite power and justice and mercy of god the father , who made the world out of nothing , and every moment upholds and governs it by his gracious providence , and in this systeme hath made , sustained , and blessed me by wonderful favour . and i believe in iesus christ his only begotten son our lord : who was conceived by the holy ghost , o inestimable mercy and most astonishing mystery , born wi●hout sin of the virgin mary : suffered under pontius pilate , a plenary sacrifice and expiation for the sins of the world : was crucified with exquisite torment and anguish : dead and buried , to teach us profound humility and self denyal and martyrdom , and to take away the sting and terrour of death . he descended into hell . the third day he rose again from the dead , to justify all the faithful ; and to invite them to a new and noble and heavenly life . he ascended into heaven : where i long to see thee , and to kiss thy seet , most bl●ssed saviour . wash my soul first in thy bloud : cleanse it from thy pierced side , that it may be fitted and prepared for that most holy and sublime mansion . and sittteth on the right hand of god the father almighty , a most merciful and benign mediatour . from whence he shall come with astonishing glory and pomp to juage me and all the quick and dead . o judge impartial and almighty , i fear thee , i prepare for thy advent , i prejudge and condemn my self for the corruptions of my life , i fly to thy cross , i hide me in thy wounds . my faith embraceth thy salvation . lord pardon me and receive me into thy favour . i believe in the holy ghost , the efficacious and invisible guide and patron of all humble souls , and the author of wisdom , compunction , holiness and constancy . i believe and own the holy catholick church the choice and inheritance , and the care and love of god , called from all nations of the world into one faith and one hope : wherein i have a part by infinite grace . i believe the communion of saints , i hasten to the church triumphant . i believe the remission of sins , by thy merits , o holy jesus , the sure hope and comfort of the living and of the dying . i believe the resurrection of the body , of this diseased , earthy , painfull , decaying body . i know that my redeemer liveth , and that at the last day after death and corruption this very flesh , shall stand up spiritual , illustrious and immoral by the power and the example of christs rising , and be rapt up to meet him , in the clouds . iob. c. 19. and 1 thes. 4 ▪ 7. blessed , ever-blessed be the glorious and glorifying jesus . finally i believe the life everlasting , even for me , who am unworthy of another secular and incumbred life , worthy of perpetual misery and firy indignation altogether unworthy of the vision of god and unchangeable felicity . but thy grace is like thy self , o lord , infinite and incomprehensible . i receive it with all lowliness and confusion . i humble my self to the dust for this unvaluable mercy . father , fit me for thy promise and bounty . amen , amen . iii. i heartily bless god , that i was so early baptized into this faith . i glorifie him , that by his own support in frequenting the offices of the church , i have so long lived in a firm profession of this saving doctrine . and now , god preserving me from the snare of the devil , i resolve and i rejoyce to die in the same belief . moreover i humbly beseech the church the pillar and ensign of truth , and all my friends , to pray for me , that my faith fail not , especially at the hour and agony of d●ath ▪ and also to implore gods forgiveness , as for the rest of my sins , so especially if through the violence of my dis●ase or pain , i shall then speak unadvisedly and against the intention of a sober and christian mind ; for the sake of the wounded and crucified saviour . amen . o my friends , live better then i have done . no service , no care , no vigor and zeal can any ways answer the bounty of almighty god ; who nourisheth us upon his earth , enlightens us from his heavens , and concludes our mortality with everlasting life , satisfaction and glory . o love the lord by whom you br●ath : love the lord that sent jesus christ into the world to save sinners . iv. i lay hold on this occasion to declare freely before gods minister and my friends , the more remarkable passages of my life , from my birth to this hour : that they may glorifie god for his many benefits and extraordinary indulgence to me a most unprofitable and ungrateful servant : and may also beware themselves of the errors and offences , which have disgraced and polluted my conversation : and likewise , if i have done any thing worthy and laudable , that it may sink down into their hearts , and be followed by them and all the church , to the greater honour of christ , whose purchase and pity we are . amen . v. almighty and most merciful author and father i bless thee , i glorifie the , with all holy angels and happy souls , for thy six days creation , for the light shining out of chaos and darkness , and the chaos made out of nothing : for the heavens and waters , the earth and plants , the sun and moon , the fish and fowl : for the beasts of the earth ; but especially for adam , the origine of humanity , the archive of reason and piety , the admirable and admiring possessour of the recent and impolluted world . i praise thee for thy holy sabbath , the image and notice of solemn devotion on earth , and also of everlasting rest in heaven to all the workers of righteousness . i bless thee for conserving the world for so many thousand years in the same estate and order : for delivering and defending thy faithful people in all ages with or without natural means : and for overruling the counsels and attempts of potentates unto thy own greater glory ▪ i praise thee , i adore thee for recovering lapsed adam and his tainted posterity , by the early promise and opportune advent of the alsufficient saviour jesus christ. i bless thee for the holy bible the richest treasure upon earth . i thank thee for setting me down in the world in this age of great knowledge , both humane and divine . i praise thee for all the wisdom and invention , prudence and vertue , magnificence , good works and piety of all that ever lived in the world . i praise thee for the noble and numberless host of guardian angels , wise and powerful prophets , and apostles and evangelists , valiant martyrs and confessors , pious kings and priests and benefactors , and for the humble and holy men of all times , our ●imitation and comfort and glory . o let me die the death of the righteous , and let my last end be like his amen for christs sake . desire of absolution , and of my change. chap. xix . i. vouchsafe me , o lord , the power and occasion of doing some good , after all the evil i have committed and the scandals i have given , before i go hence and be no more seen : but chiefly grant me a good end of this vain and troublesome life , and at length a glorious resurrection , through jesus christ amen . we know that if our earthly house of this tabernacle were dissolved , and i perceive my frame now loosning and falling , we have a building of god , an house not made with hands eternal in the heavens . and this we groan earnestly , desiring to be cloathed upon with our house , which is from heaven . we groan , being burdened with disease and sin and sorrow and vanity and flesh , to be cloathed upon with a immarcescible vest of purity and glory ; that mortality may be swallowed up of endless life , and we be no longer absent from the lord. amen . cor. c. 5.1 , 4. i am now ready to be offered , the time of my departure is at hand . i have foug●t a good fight ( o words of gold , o happy exite of christian zeal and fidelity , ) i have finished my course , i have kept the faith . henceforth there is laid up for me a crown of right●ousness , which the lord the righteous judge shall give me at that day : and not to me onely , but to all them also that love his appearing . 2 tim. c. 4.7 . ii. come now , o holy priest , servant of the most high god , direct and amend my confessions , dissolve my doubts , especially &c. pray for me , pray earnestly for me particularly concerning &c. the more , grievous lapses and blots of my life . help forward , divine man , my repentance ; compassionate and concur with my tears ▪ then preach to me the saving gospel of jesus christ , and open the vail of infinite mercy to my tender and trembling soul. i have forgiven all the world . i have made restitution to my utmost power of all injuries and scandals done by me : and am very sorry , that i cannot make greater amends , quadruple amends for all wrongs . i have renounced and abominated all my evil practices with contrition and shame . i have thrown my self entirely upon the mercy of god in jesus christ. i have recited the creed with sincerity , resolution , and thankfulness . i verily believe , that god who gave me this mortal life together with numberles● blessings , is now as ready to grant me everlasting happiness , through the alone merits of jesus christ my lord and saviour . come therefore , o holy priest , my esteem and reverence : come , happy guide of my flitting soul ; use i humbly beseech thee the authority and office , which our bless●d lord hath given thee : and pronounce over this lowly ▪ cleansed and renew●d creature , by god● command , and in his name , and through his power alone , the sentence that i ardently long for , the words worthy o● all acceptation , worthy the ministry of an angel . the lord hear , the lord bless , the lord absolve , the lord ratifie . the priest . ov● lord iesus christ , who hath l●st power to his church to abso●ve all sinners , who truly repent and believe in him , of his great m●rcy ●orgive thee thine offences : and by his authority committed to me , i absolve thee f●om all thy sins , in the name of the father and of the son and of the holy ghost . amen . amen in heaven . amen . amen . hosanna in the highest . i take this remission with utmost humility . i believe it ratifyed by thee , most gracious father , the onely author and source of pardon and peace . i give thanks unto thee , most affectionate thanks unto thy eternal majesty for this inestimable mercy , and i long to expire in thanksgiving . henceforth to me to live is christ , to die is gain . phil. 1.21 . iii. i humbly thank thee , holy priest , for this great , reverend and charitable office. god prosper thee , and the whole clergy , and all his faithful people upon earth ; who are of the same body and interest with the blessed in heaven . amen . iv. blessed , blessed indeed is he , whose unrighteousness is forgiven , and whose sin is covered . blessed is the man to whom the lord imputeth no sin , and in whose spirit there is no guile . psal. 32.1 , 2. lord , now le●test thou thy servant depart in peace according to thy word . i desire no more of earth , of sinful earth . i lo●g for thee onely , o god ▪ my soul pantet● after thee ; my departing soul is a thirst for the living god. o gather it , i most humbly beseech thee by the love and deserts of jesus , clean and spotless into rest and glory everlasting . amen . come lord jesus , come quickly ▪ jesus receive my spirit . i am now going to an estate perfectly new , new heavens , new time , new life and new glories . the change is unconceivably great , amazing and unal●erable . nothing is like it here below , but divine contemplations and the ardors of the eucharist . look , o look gracious god , upon the face of thy perishing child , and make the separation of this soul and body as calm and easie , as their union was and as it shall be . i pass , i pass into eternity : o for the sake of jesus who went through the same shad●s , while the earth sinks down towards its earth , most merciful father , sanctifie , save and receive this soul that trusteth in thee , and fleeth to thee . it is finisht . hallelviah . psalm cxxxix . chap. xxi . o lord thou searchest me throughout , mark'st every secret and recess , my sitting down and rising up , and all my thoughts , before i guess . th' eternal eye doth follow me through every step , at every stay : and while i speak , before they 're form'd thy spirit takes the words away . thy presence ( and i dread the thought ) incloseth me on every part : is intimate and piercing , far beyond conceit of humane heart . how can i shun thee , ray divine , or whither shall i from thee slee ? heaven is thy throne , if i go there : and hell i fear , as hell doth thee . if to the western main i post , the bound of nations and of day ; there shall the gleam of providence surprize and bless me in its way . the night shall shrowd me , and within the shadow of the earth i 'le lye : but shadows , clouds , & this whole glob● are glass and brightness to thy eye . thou saw'●t me in the stove of life ; thou saw'●t me , for thou laid'st me there : a piece of strange and various art , worthy thy finger and thy care , fram'd and embroider'd in a cell secret as night and deepest mines : a draught too fine for microscope , compleat in all its parts and lines . how num'rous is thy grace , o god , from that small embryo to this man , more then the sands , more then my faults or what no artist reckon can . search me , o lord , and sound my heart , examine every valve and string : amend the motion , and to bliss direct it with a lasting spring . the ten commandments expounded litterally , in the direct and common sence both of jews and christians : as also spiritually , and in great part from our saviours sermon on the mount . matt. c. 5 . c. 6 . and c. 7 . chap. xxii . exod. chap. xx. i. god spake these words and said , i am the lord thy god : thou shalt have no other gods but me . i believe , i trust in , i adore with deepest reverence of body and mind , i worship according to what is revealed in the holy scriptures , and i fear and obey above all things one god eternal , maker and governour of the world , and infinitely more excellent then all his creatures . spiritually . i desire to behave my self in all places as one that really believes , and daily confesses , and sincerely worships and fears one almighty , all-knowing , spiritual , most excellent , most righteous and most merciful god , author and rul●r and judge of all . ii. thou shalt not make to thy self any graven image , nor the likeness of any ●hing that is in he●ven above , or in the earth benea●h , or in the water under the earth . thou shalt not bow down to them nor wor●hip them . for i th● lord thy god a● a jealous god , and ●isit the sins of th● fathers upon th● children unto the third and fourth generation of them that hate me , and shew mercy unto thousands in them that love me and keep my commandments . i will not shew any sign or token of religious reverence , trust and devotion to any idol or figure , molten or graven or painted , of the false gods of the heathens . i will not consult them , or pray to them , or thank and praise them , as my protectors and benefactors : nor will i build temples or altars to them , nor offer sacrifice and oblations to them . nor will i make any idols for others to worship , nor any ways confer to and meddle with the sacrifices and superstitions of idolaters : nor will i consult wizzards , or use any inchantment . moreover i will not honour any creature , angel or man or other , as as gods , or as representations and and signs and memorials of the on● true god , with the solemn worship , supplication , praises , thanksgiving , faith and relyance , self dedication and obedience , which i in duty render to the most blessed , incorporeal and invisible creator of all things : but will avoid all occasions of such superstition and profaness . spiritually . i put my trust and final hope and confidence in god only : not in riches , or strength , or honour , or wisdom , nor in any creature in heaven or on earth . to god i fly by humble prayers in all my concerns and distresses : and upon his gracious providence i wholly rest for the direction and success of all lawful means . i also beseech his eternal wisdom to enlighten my understanding with most reverend and convenient conceptions of his infinitely perfect and glorious majesty . iii. thou shalt not take the name of the lord thy god in vain , for the lord wil● not hold him guiltless that taketh his name in vain . i will not dare to invoke and alledge the great and reverend name of god to an untruth , or to any light and trivial matter ▪ nor will i dare to blaspheme and speak evil of gods most holy and dreadful majesty , his eternity , perfection , providence and government . nor will i swear , when lawfully called and urged to it , but by the name of the living and omniscient god , in certain knowledge and righteousness . spiritually . i will always speak and discourse with great leisure , care and awe , concerning the power and the justice and the mercy of god. i will never mock or jest or play with the word of god , or with any verse or phrase of it ; nor with any holy and solemn thing or person : but take all heed that my talk within doors and without be innocent and profitable . i will also frequently repeat my sacramental vows , and bend my words and actions thereunto , the lord helping me . iv. remember that thou keep holy the sabbath day . six days shalt thou labour and do all that thou hast to do : but the seventh day is the sabbath of the lord thy god. in it thou shalt do no manner of work , thou nor thy son and thy daughter , thy manservant and thy maidservant , thy cattel and the stranger that is within thy gates . for in six days the lord made heaven and earth the sea and all that in them is , and rested the seventh day : wherefore the lord blessed the seventh day and hallowed it . i will observe the rules of my religion . spiritually . i will take care that i and all belonging to me do sanctifie the lords day ; abstaining from wo●ldly business except for charity , and frequenting the publick prayers and sermons and sacraments , and visiting the sick , and relieving the poor ; and at home reading and meditating on the holy scriptures . i will also spend part of other holy days in prayers and praises of god , in publick and in private . finally in my family i will daily use domestick prayers . v. honour thy father and thy mother : that thy days may be long in the land , which the lord thy god giveth thee . i will obey , i will reverence outwardly by all signs of honour , and inwardly by fear and awe of mind , all my superiors spiritual and ●emporal , my parents , master and mistress , priest and ruler , according to their several degrees and authorities ▪ in all things not plainly repugnant to gods word : and when ever they command any thing contrary thereunto ; if i may not according to law , righteousness and honour appeal to a superior power on earth , i will patiently submit to their censures and penalties . i will also readily pay my tithes and taxes . i will reverence the aged , the wise , the noble , and those that are in office . lastly i will commend and assist , feed and maintain my parents , as they need . spiritually . i will not seek undutifully or idly to withdraw my s●lf from the command and power of my governours : but make good my promises , oaths and obligations to them in all things . vi. thou shalt do no murder . i will not kill , nor by any means hasten the death of my self or any other man : but rather forwarn and prevent any imminent hurt and hazard . nor will i revenge or retaliate or bear in mind any injury , unkindness , calumny or reproach . nor will i go to war , but upon an evidently righteous cause and commission , and in the apparent danger of the publick . spiritually . i will be grievous and troublesome to none . i will not be angry without very just cause , nor then will i let the sun go down in my wrath . i will hate no body in the world : but love all gods creatures ; and i will readily forgive , pity , pray for and help both friends and enemies in their distress . i will also use all prudence ▪ tem●erance and lawful means to preserve my body in health as the engine of gods glory , till he call for it . vii . thou shalt not commit adultery . i will not commit adultery or fornication , or be assisting thereunto ▪ nor will i use any unchast behaviour . nor will i marry any of my kindred forbidden lev. c. 18. nor will i seek to be divorced , but for great and necessary causes , as adultery &c. i will abstain from the foments of lust and cruelty , as gluttony , strong drinks , bloud-eating &c. spiritually . i will endeavour by temperance or fasting , by diligence in my calling , by prayer , by reading the pure word of god , by discreet and pious company , and by modest apparel , and profitable discourse , to avert all unclean thoughts and desires , and not suffer my eye to offend . viii . thou shalt not steal . i will not steal any thing or person , nor conceal any theft . i will not deceive , cheat and overreach in my dealing any person , young or old , simple or wise : nor will i ●alsify my word or my trust : nor waste or deny any goods , lands , writings or pledge of anothers , which i have in my power . nor will i encroach upon , or crush and oppress any body , as by overworking the labourer , defrauding or diminishing his wages , or by undue usury and immoderate lucre for any lone , service , bargain or game . nor will i by violence or out of revenge seize any person or goods . nor will i give mischievous counsel to any . spiritually . i will hurt no body ▪ but do as i would be done to , yea do what good i can in the world . ix . thou shalt not hear false witness against thy neighbour . i will not bear false witness before a magistrate gods ordinance . nor will i invent or spread abroad any slander and false report against any man. nor for profit , or out of fear , friendship or obedience , nor upon any account whatsoever will i tell a lye : nor will i disclose the secrets of my friend , but for righteousness sake . spiritually . i will live honestly , peaceably and courteously with all men , without guile and hypocrisie , without censoriousness , without malice and pride , and all their symptomes . x. thou shalt not covet thy neighbours house , thou shalt not covet thy neighbours wife , nor his servant , nor his maid , nor his ox , nor his ass , nor any thing that is his . i will not endeavour by indirect means and contrivances , as threats ▪ quarrels , fraud , bribery , flattery and enticements , to procure any part of the estate , goods or family of my neighbour . for though unjust desires and thoughts are open and obnoxious to the divine vengeance : yet onely things done , or words spoken are punishable by men : and such are the breaches of these ten commandments in their literal and general sense . spiritually . without envy and with very good content , i thank god for my present estate ; imploring his blessing on my diligence to continue or advance it , that i may be more charitable , usefull , beloved and reputable , while i live . lord have mercy upon us , and write all these thy laws in our hearts we beseech thee . amen . hebr. c. 8.10 . finis . an abstract of the duties commanded, and sinnes forbidden in the law of god. by the right reuerend father in god, george dovvname, doctor of diuinity, and lord bishop of derry downame, george, d. 1634. 1620 approx. 256 kb of xml-encoded text transcribed from 96 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-07 (eebo-tcp phase 1). a20720 stc 7104 estc s117549 99852762 99852762 18105 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a20720) transcribed from: (early english books online ; image set 18105) images scanned from microfilm: (early english books, 1475-1640 ; 1234:23) an abstract of the duties commanded, and sinnes forbidden in the law of god. by the right reuerend father in god, george dovvname, doctor of diuinity, and lord bishop of derry downame, george, d. 1634. nicoll, basill. [138] p. imprinted by felix kyngston, at london : 1620. editor's dedication signed: basill nicoll. in outline form. signatures: a-m (-a1-3, blank?). the first two leaves and the last leaf are blank. reproduction of the original in the bodleian library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title 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processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng ten commandments -early works to 1800. 2003-01 tcp assigned for keying and markup 2003-03 aptara keyed and coded from proquest page images 2003-05 judith siefring sampled and proofread 2003-05 judith siefring text and markup reviewed and edited 2003-06 pfs batch review (qc) and xml conversion an abstract of the dvties commanded , and sinnes forbidden in the law of god. by the right reverend father in god , george dovvname , doctor of diuinity , and lord bishop of derry . psalm . 119. 96. i haue seene an end of all perfection : but thy commandement is exceeding broad . at london , imprinted by felix kyngston . 1620. to the trve lover of vertve and religion , mistris margaret hare , widow , the late deare and louing wife of iohn hare esquire , of the inner temple , and chiefe clerke of his maiesties court of wards and liueries . the reuerend author of this booke , hauing now full twenty yeeres since , in his publike exercises finished a very large treatise vpon the decalogue , or ten commandements of almighty god , was then pleased at my earnest entreaty , and for my priuate vse , to collect and gather out of that large treatise , the summe and heads of what was therein more largely handled , which i purposed still , according to his first intent , to haue kept by me for my priuate vse : but since , hauing been often importuned by many learned and religious ministers for the loane thereof , whereto i had almost yeelded , had i not considered the wrong and iniurie which thereby might redound to the author , if the same should happen to be printed , either by some vnperfect copy , or vnder the name of some other , especially , if euer the author should be pleased to publish those his larger volumes . and therefore for satisfaction of the request of my friends , i endeuoured to gaine the authors consent to the publishing heereof ; which hauing obtained , i have now put the same in print for the publike and generall good , and doe dedicate the same vnto you , not onely to be a helpe to you in your priuate meditations in the law of god , but also as a testimony of my thankfulnesse for your many fauours both to me and mine . the almighty god make it profitable for the end intended : to whose blessed protection i commend you , and will euer rest yours in all christian duty to bee commanded , basill nicoll . the preface , containing rvles of direction , for the expounding of the commandements . whereas the holy ghost testifieth , that the law of god , ( though propounded in ten words ) is so perfect , that nothing may be added to it , and so large , that nothing may bee compared therewith : it must therefore bee confessed , that the sence of the commandements is so to be inlarged , as that they may be vnderstood to bee the perfect pandects ( as it were ) of christians ; forbidding all vices which the lord condemneth in his word ; and commanding all morall duties which he requireth at our hands . and for as much as there are two principall vses of the law ; the one , to shew vs our manifold sinnes , and the punishments due for them , that being humbled in our selues , we might seeke to christ : the other , that it might be a perfect rule , whereby to frame our liues and conuersation ; that being redeemed by christ , wee may also bee renewed according to the image of god , in true righteousnesse and holinesse : therefore it is very expedient , that the speciall duties commanded , and vices forbidden in euery commandement , should particularly be laid forth . that in respect of the former vse , we might see those manifold both duties which wee haue omitted , and also vices which wee haue committed heretofore : and in respect of the latter , that wee might distinctly see and vnderstand those particular duties which the lord enioyneth vs to obserue , and those particular vices which he chargeth vs to shunne for the time to come . and for our direction in this behalfe , we are to expound euery commandement according to these fiue rules : 1. where any duty is commanded , there the contrary vice is forbidden ; and where any vice is forbidden , there the contrary duty is commanded . euery commandement therefore containeth two parts ; the affirmatiue , cōmanding the duty . negatiue , forbidding y ● vice . whence ariseth a distinction of sins , that they are either sins of omission . commission . 2. vnder one particular vice mentioned in the commandement , all of the same kind are forbidden ; and vnder one particular commanded , all of the same kind are commanded . for the law of god is spirituall , and therefore requireth not onely outward obedience in word and deed , but also inward in the mind and heart . neither doth it onely forbid the outward sinnes committed in word and deed , but also all the secret corruptions of the mind and heart . and thus our sauiour hath taught vs to expound the law of god , math. 5. 21 , 22 , 27 , 28. and 1. epist. ioh. 3. 15. againe , the law of god is perfect , requiring perfect obedience both inward and outward , not onely in respect of the parts , but also of the degrees . wherefore , where any duty is commanded , there the highest degree of it is commanded , as appeareth by the summe of the law , math. 22. 37 , 38. and where any vice is forbidden , there the least degree of it is forbidden , and beareth the name of that grosse sinne which is specified , that we might learne to esteeme no sinne small . for vnaduised anger is murther ; and looking vpon a woman to lust after her , is forbidden vnder the name of adultery , as our sauiour teacheth , math. 5. 22 , 28. 3. where any duty is commanded , there the meanes which tend thereto are enioyned ; and where any vice is forbidden , there the meanes , prouocations and allurements tending thereto are also forbidden . for such as is the end , such are the subordinate meanes that in their owne nature doe tend thereto . this teacheth , that good intentions and desires will not serue , when we are carelesse of the meanes . now there are three meanes which are common to all duties , and therefore in all the precepts are commanded ; and the neglect of them , or the vse of the contrary forbidden : viz. 1. prayer : for of our selues wee cannot so much as thinke a good thought , 2. cor. 3. 5. psal. 119. 33 , 34 , 35 , 36. 2. diligent hearing of the word , rom. 10. 14 , 17. 3. good company , prou. 13. 20. hee that toucheth pitch , shall be defiled , ecclus. 13. 1. a little leauen sowreth the whole lumpe , 1. cor. 5. 6. therefore dauid biddeth the wicked depart from him , that hee might keepe the commandements of his god , psal. 119. 115. and else-where professeth , that he auoided their company , psalm . 26. 4 , 5. 4. where any duty is commanded , or vice forbidden , there also the signes are commanded , or forbidden . for first , as touching vertues and duties ; the graces of god are not to bee smothered , as it were candles vnder a bushell , but they must be manifested to the glory of god , to the good example of others ; and for a testimony to our selues that wee are endued with them , wee must bee carefull of honest things , not onely before god , but also before men , 2. cor. 8. 21. and as touching vices , we are taught to abstaine from all shew of euill , 1. thes. 5. 22. haughty lookes , strange apparell , are condemned as signes of pride : haunting of suspected places , as signes of incōtinency , &c. 5. duties to be procured , and vices to be auoided , not in our selues onely , but also in others . first therefore in all the precepts is commanded the communion of saints to be exercised among the faithfull , in an earnest desire shewne , to win our neighbour vnto christ , and in a tender care taken , for the furthering of the saluation one of another , by the duties of edification . as namely , 1. in respect of duties , by stirring vp one another , heb. 10. 24. by instructing the ignorant . admonitiō , or putting our brother in mind of his duty . exhortation vnto his duty . encouraging him in well-doing . comforting those which are weake . good counsell . example . math. 5. 16. 1. pet. 2. 12. heb. 12. 13 2. in respect of things forbidden , to reclame the erroneous . iam. 5. 19 , 20. reprooue the offendour . leu. 19. 17. eph. 5. 11. disswade from vice . secondly , in all the precepts wee are forbidden to haue any fellowship with the vnfruitfull workes of darknesse , eph. 5. 11. or to be accessary to the offences of others , 1. tim. 5. 22. men may be accessary to the offences of others , diuers wayes : whereof some are common , and those either going before the offence committed , as prouocation , by incensing , gal. 5. 26. eph. 6. 4. iob 2. 9. 1. king. 21. 25 , 7. alluring . pro. 1. 10. ●7 . 18 , 21. and hereto corrupt and infecting speeches are referred . 1. cor. 15. 33. euill counsell : 2. sam. 13. 5. ●16 . 21. 2. chr. 22. 3 , 4. consent and approbation , rom. 1. 32 whether it bee ouert and expressed , and that either in word . act. 8. 1. ● 26. 10. deed. act. 7. 58. so receiuers , of theft ; bawds , of adultery ; partners of the gaine . pro. 1. 14. psal. 50. 18. couert , as by silence , or dissembling the fault of our brother , when hee ought to be admonished : for as by ill speech thou bringest thy brother into sinne , so by ill silence thou leauest him in sinne , or sufferest sinne to rest vpon him , leuit. 19. 17. qui tacet , consentire videtur . euill example , occasioning another to fall : this is called a scandall , ro. 14. 13. and it is either a scandall in it selfe as that which is euill in it selfe , and is therefore an offence giuen , though it be not taken : as any sinne committed in the sight or notice of another . by accident , when the thing , which in it selfe is indifferent , is so vsed , as that the weake brother is offended thereby : that is , when he is by thine example animated to do that , which in his owne conscience he doth cōdemne . ro. 14. 20 , 22. 1. cor. 8. 9 , 10. accompanying , or following after the offence , as y e excusing defending cōmending of it . esa. 5. 20. prou. 24. 24. peculiar to superiours , as to command that which is euill & vnlawful , either publikely , by wicked laws & edicts . esa. 10. 1. dan. 3. 4 , 5. 6 priuately . 1. sam. 22. 18. 19. 2. sā . 12. 9. & 2. sā . 11. 15 , 17 winke at euiil , which by their authority they might redresse . ro. 13. 4. mar. 15. 15. 2. kin. 12. 3 the law is diuided into two tables , the one , commanding the loue of god , or the duties of piety towards god. mat. 22. 37 , 38. other , cōmanding the loue of our neighbour , or the duties of charity and righteousnesse towards our neighbour , mat. 22. 39. the commandements of the first table , prescribing the worship of god , or piety , teach who is to bee worshipped : viz. that iehouah alone is to bee had and worshipped as god. praec . 1. how , both in his solemne worship : viz. by such means , and after such a manner as he hath prescribed . praec . 2 the whole course of our liues , viz. by sanctifying & glorifying his name . praec . 3. when especially god is to bee worshipped , viz. on the sabbath , which is to be sanctified , and consecrated to the worship and seruice of god. praec . 4. the first commandement . the summe of the first commandement . math. 4. 10. thou shalt haue iehouah alone for thy god. the affirmatiue part , containing two branches . 1. that we should haue iehouah to our god. 2. that we should haue him alone . the speciall duties . we are to haue god both inwardly in our minds , by knowing beleeuing remēbring him . hearts , by adhering vnto him . outwardly , and in the whole man , by honouring him . in our minds . 1. the true knowledge of god. ioh. 17. 3. where we are to consider the obiect : the truth which god hath reuealed concerning himselfe . deut. 29. 29. ioh. 5. 39. 1. tim. 2. 4. quantity or measure , 1. cor. 14. 20. col. 3. 16. which must bee proportionable to our calling , more being required in those who are guides of others . meanes . luk. 12. 48. time which god hath vouchsafed vs. heb. 5. 12. quality , that it bee an effectuall ▪ powerfull , and spirituall knowledge . 1. ioh. 2. 3 , 4. the negatiue part . forbidding , 1. the not hauing of god , which is atheisme . 2. the hauing of a false god , which is idolatry . 3. the hauing of more gods than one , which is polytheisme . the opposite vices . opposite to knowledge , in regard of the obiect , both in the excesse : curiosity , to bee w●●e aboue that which is written . 1. cor. 4. 6. desect , ignorance 1. cor. 15. 34. hos. 4. 1 , 6. either when men cannot , through their naturall corrupti●n . 1. cor. 2. 14. rom. 3. 11. and this is narurall blindnesse . will not , which is affected ignorance . 2. pet. 3. 5. care not to know god. which is ●●●elesse ignorance . pro. 1. 22. ioh 3. 19. the fruit of ignorance , which is , errours concerning god. math. 22. 29. quantity , a small measure of knowledge . heb. 5. 12. esa. 28. 9 , 10. ier. 4. 22 ▪ quality , a literall or speculatiue knowledge , seuered frō obedience . 1. ioh. 2. 4. 1. cor. 13. 2. luk. 12. 47. 2. faith , whereby we giue credit to the word of god. 1. ioh. 5. 10. faith , in respect of the obiect , is either generall , whereby wee giue assent to the whole word of god. and this , in regard of the quantity , ought to be a ful perswasion , in respect both of vnderstanding . col. 2. 2 assent . luk. 1. 1. quality , must bee a liuely , effectuall and working faith. iam. 2. 18. gal. 5. 6. speciall , giuing credit to the threatnings of the law to our humiliation . 2. chron. 34. 19 , 21 , 27 , io● . 3. 5. promises of the gospell to our iustification . ioh. 3. 16. 3. remembrance of god. eccl. 12. 1. esa. 62. 6. it containeth two duties : memory , laying vp ( as it were ) into the treasure of our hearts , those things which wee learne concerning god and his word . prou. 2. 1. ● 4. 21. deut. 6. 6. ● 11. 18. luk. 8. 15. recordation , recording or recalling to mind that which was committed to memory . psal. 78. 34 , 35. psal. 22. 27. and this ought to bee effectuall , working obedience . psal. 119. 55. esa. 64. 5. entyre , and not partiall : as , to remember his mercy , and not to forget his iustice , &c. opposed to faith generall , in the excesse , vaine credulity , hauing no ground in the word of god. defect , in respect of the parts , viz. vnderstanding , such especially is the implicite faith of papists . assent , with-held from the truth , doubting . rom. 4. 20. math. 21. 21. giuen to the contrary , falshood . 2. kin. 7. 2. 2. th. 2. 11 , 12. which are two degrees of infidelity . quantity , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a small measure of faith . act. 26. 28. quality , the idle and dead faith . iam. 2. 14 , 17 , 26. speciall , viz. legall , infidelity working carnall security . deut. 29. 19. euangelicall , as the counterfeit faith of hypocrites . luk. 8. 13. ioh. 2. 23 , 24. infidelity of vnbeleeuers ioh. 3. ● . opp. forgetfulnesse , in not laying vp , but suffering the word of god to slip from vs. heb. 2. 1. deut. 6. 12. recalling , when iust occasion is offered . iob 8. 13. deut. 8. 11 , 14 , 19. psal. 44. 20. & psal. 50. 22. remēbrance , either vneffectuall , seuered from obedience in men sinning against conscience . partiall , as calling to minde either gods mercy alone , vnto presumption . iustice alone , to desperation . in our hearts we are to adhere vnto the lord , and set our hearts vpon him alone . deut. 13. 4. act. 11. 23. 1. cor. 7. 35. ioh. 23. 8. this is to be done by setting our affections vpon god , chiefly by trusting in louing fearing him aboue althings and frō these three some others arise . 1. trust or assiance , in god. pro. 3. 5. psal. 32. 10. ●34 . 8. which we are to haue , whether wee haue meanes , for wee are not to trust in them , but in the vse of them to depend vpon god. psa. 44. 5 , 6 , 7. ●60 . 11. want meanes . iob 13. 15. wee are to trust in god , who is able to prouide for vs , both without meanes , genes . 22. 14. euen in the mount will god prouide . aboue means . 2. chr. 20. 12. ●14 . 11. 1. sam. 14. 6. opp. remouing our harts from god , ier. 17. 5. either by not setting our hearts vpon god ▪ the fault of hypocrites . esa. 29. 13 profane persons . ierem. 12. 2. setting our hearts vpon other things , the fault of worldlings . psal. 62. 10. phil. 3. 19. who are therefore called adulterers . iam. 4. 4. oppos. as extremes , in the excesse : tempting of god , math. 4. 6. defect , diffidence , luk. 12. 29. and the fruits therof , viz. carking care . mat. 6. 25 , 31. luk. 21. 34. vse of vnlawful means . prou. 30. 9. disorder , whē our affiance is reposed in other things , whether vnreasonable , as our instruments and meanes . psa. 20. 7. ●44 . 6. hab. 1. 16. wealth and riches . iob 31. 24. 1. tim. 6. 17. psal. 52. 7. place , either for the strength . ier. 48. 7. ●49 . 16. holinesse . ier. 7. 4. reasonable , as men , ier. 17. 5. though skilfull . 2. chr. 16. 12. mighty , psalm . 146. 2. many . hos. 10. 13. esa. 31. 1 , 3 diuels , as in witches and wizards . deu. 18. 10 , 11. leuit. 20. 27. those that seeke to them . leuit. 20. 6. 1. chro. 10. 13. to affiance we are to ioyne hope : for he that trusteth to gods goodnesse for the present , will also expect go●d things from him for the time to come . psal. 37. 7. psal. 146. 5. heb. 6. 19. her● 2. things are to be considered , the obiect , both the person , in whom , viz. god alone : who therefore is called our hope . psal. 46. 2●62 . 9. ioel 3. 16. col. 1. 27. 1. tim. 1. 1. things , viz. good things to come , according to gods promise , both in this life , as assistance in time of need . psalm . 46. 1. ●62 . 1 , 2 , 5 , 6 , 7. exhibition of all good things . psalm . 104. 27 , 28. world to come , eternall life . tit. 1. 2. 1. thes. 5. 8. which , because it is the chiefe obiect of our hope , is also called our hope . col. 1. 5. tit. 2. 13. manner how wee are to hope , with patience . rom. 8. 25. 1. thes. 1. 3. hab. 2. 3. assurance and comfort . rom. 12. 12. heb. 3. 6. ●6 . 11. 1. pet. 1. 13. opp. as extremes , in the excesse : presumption , as the hope of the hypocrite and impenitent sinner : for true hope is ioyned with repentance . 1. ioh. 3. 3. and neuer maketh ashamed . rom. 5. 5. but this doth . iob 8. 13. prou. 11. 7. defect , absence of hope , as in the ignorant . eph. 2. 12. 1. thes. 4. 13. desperation , or casting off of hope , as in epicures , who as they haue cast off all sorrow , eph. 3. 19 so also all hope . 1. cor. 15. 32. esa. 22. 13. ier. 18. 12. mē ouerwhelmed with sorrow . 2. cor. 2. 7. arising from the sence of their affliction . gen. 4. 13. 2. cor. 7. 10. who therfore som times make away themselues . sinnes , and is either tēporary and curable , as in the elect. finall and incurable . mat. 27. 5 act. 1. 18. disorder or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of hope , being placed in our selues , or in our owne merits . any other thing besides god , from which ( as the author ) wee expect good things , either in this life , according to that which was said in the disorder of affiance . the world to come . 2. loue of god. psal. 31. 23. 1. ioh. 4. 19. math. 22. 37. where consider the measure both simply : for hee is to bee loued without measure , as hee is good without measure , and hath loued vs without measure . ephes. 3. 19. ioh. 3. 16. but because wee cannot attaine to that ; yet let vs loue him with all our heart . deut. 6. 5. or at the least , with an vpright heart . by comparison : for as hee is infinitely good aboue al things , so he ought to be loued aboue all things . luk. 14. 26. math. 10. 37. manner : for as hee is absolutely good , yea goodnesse and charity it selfe ; so hee is to be loued absolutely and for himselfe ; but all other things in him , and for him . as for example : we are to loue our friends , in the lord. foes , for the lord. vnto the loue of god , arising from the perswasion of gods loue towards vs , wee are to adioyne partly as fruits , partly as companions thereof : zeale of gods glory . reioycing in god. thankfulnes towards god. obedience towards god. patience towards god. oppos. as extremes , in the defect , ( for in the excesse we cannot offend ) want of the loue of g●d , when wee doe not loue him , either with all our hearts . aboue all things . hatred of god , which is partly natural . rom. 8. 7 encreased by sin . rom. 1. 30. disorder , when we lo●e any things as much , or more than god , mat. 10 37. 1. sam. 2. 29. 1. kin. 11. 3. heereof there are two principall sorts , viz. the loue of our selues ; i meane not the naturall loue of our selues , whereby we seeke our preservation ( which as it is sub●rdinate to the loue of god , is lawfull ) nor the spirituall loue of our●elues , whereby wee seeke our saluation ; but the carnall loue of our selues , 2. tim. 3. 12. rom. 1● . 14. gal. 6. 8. the world , & of those things that are therein , 1. ioh. 2. 15 , 16. as the loue of pleasure , w ch is voluptuousnesse . 2. tim. 3. 4. philip 3. 19. 2. pet. 2. 10 , 12. riches , w ch is couetousnesse . col. 3. 5. eph. 5. 3. honour and glory , which is ambition , and vai●eglory . gal. 5. 26. zeale of gods glory . 1. king. 19. 10. apo● 3. 19. here we are to consider , wherein this zeale must shewit selfe . how it ought to be qualified . it must shew it selfe in regard of the meanes of gods glory : and in this respect it cōtaineth 2. duties : viz. a feruent desire and forward care , y ● the means of aduancing gods glory , may bee vsed both by thēselues , t it 2. 14● 3. 8. rom. 12. 11. act. 18. 25. others . 2. cor. 11. 2. col. 4. 13. hebr. 10. 24. willing and cheerfull vsing of the meanes , and doing of the things whereby god may be glorified . 1. chron. 28. 9. 1. ioh. 5. 3. ioh. 4. 34. psalm . 122. 1. esa. 58. 13. act. 17. 11. 2 cor. 9. 7. impediments of gods glory , in respect wherof it is a compound affection of feruent loue and desire of promoting gods glory , and a vehement indignation conceiued against the obstacles therof . 1. king. 19. 10. ioh. 2. 17. numb . 25. 11. 2. pet. 2. 7. psalm . 119. 136. this zeale ought to be pure , proceeding from a sincere affection not mixed with malice and emulation . hypocrisie . guided by knowledge , assuring the party of the goodnesse of the cause . gal. 4. 18. discreet , & therefore both moderate , not exceeding the proportion of the cause . bounds of a mans calling . seasonable . prou. 25. 11. oppos. want of zeale , whereof are two degrees : lukewarmnesse . apoc. 3. 15 , 16. when men are neither hot nor cold , &c. coldnesse and ( as it were ) deadnesse in religion . zeph. 1. 12. corrupt zeale , being either mixed with corrupt affections to which it is pretended ( and therefore not sincere but counterfait ) as with maliciousnes , which is bitter zeale . ia. 3. 14. couetousnes , ioh. 12. 5 , 6. ambition and vaine-glory , &c. 2. king. 10. 16 , 29. not guided by knowledge , which is a blind zeale . rom. 10. 2. phil. 3. 6. ioh. 16. 2. the which , the more feruent , the more surious it is . act. 26. 11●22 . 23. discretiō , which is a preposterouszeale , being either immoderate exceeding ( as in schismaticks ) the proportion of y e cause . compasse of a mans calling . vnseasonable . ioh. 18. 10. luk. 9. 54. delighting and reioycing in god. psalm . 37. 4. ●104 . 34. phil. 3. 1 , 3. rom. 5. 11. his word is sweet vnto them . psal. 19. 10. him alone . 1. cor. 1. 31. 2 cor. 10. 17. gal. 6. 14. in christ crucified ▪ and this we are to d●e at all times , phil. 4. 4. both in the time of prosperity . ier. 9. 23 , 24. aduersity . 1. sam. 30. 6. 1. thes. 1. 6. rom. 5. 3 , 5. thankefulnesse to god in all estates , eph. 5. 20. both in time of prosperity . psalm . 116. 12 , 13. aduersity . iob 1. 21. lam. 3. 22. him alone as the author of all good things . iam. 1. 17. this thankfulnesse is to bee testified by glorifying him both in word , giuing thanks . 1. thes. 5. 18. luk. 2. 20. psal. 50. 23. dee● , by doing those things which are acceptable vnto him . psal. 16. 2. ioh. 15. 8. opp. not delighting or reioycing in god , nor in his word : a signe that men haue not tasted how good the lord is . 1. pet. 2. 3. delighting and reioycing in other things more than in the lord : for what men loue , that they delight in : as worldly men in the fruition of worldly desires . voluptuous mē in their pleasures , which are their delights : some in sinfull pleasures , who glory in their shame . phil. 3. 19. couetous men in their riches , luk. 12. 19. ambitious men in their honour and glory . deut. 4. 27. oppos. vnthankfulnesse to god. 2. tim. 3. 2. in not acknowledging him the author of those good things which wee haue . 1. cor. 4. 7. praising him , and giuing him thankes . luk. 17. 17 , 18. bringing forth the fruits of obedience to his glory . esa. 5. 4. to ascribe the thankes which are due vnto god , either to fortune . idols . hos. 2. 5 , 8. ier. 44. 17 , 18. our owne worthines , 1. cor. 4. 7. other creatures , which are but the instruments of god to our good . obedience . 1. ioh. 5. 3. ioh. 14. 1● . here consider to whom simple and absolute obediēce is to be performed : to god , in submitting our selues to his reuealed will : whereto we are to conforme our hearts : which is inward obedience . ps. 40. 7 , 8. liues . math. 6 10. him alone : no creature is to be obeyed , but in the lord. eph. 5. 21. act. 4. 19. ● 5. 29. what manner of obedience is required : viz. an obedience totall , in respect of the doer : with all our might deut. 6. 5. things : all that is commanded . gal. 3. 10 iam. 2. 11. time : alwayes . deut. 5. 29. ● 11. 1. 2. kin. 17. 37. or entire at the least , that is , both sincere . rom. 6. 17. 2. chr. 25. 2. voluntary . 1. chr. 28. 9. patience . 1. cor. 13. 7. rom. 12. 12. phil. 1. 29. iam. 1. 12. where we are to consider the obiect , that is , the crosse : which is that measure of affliction which god layeth on his children : and those are chastisements . 1. cor. 11. 32. apoc. 3. 19. heb. 12. 6. psa. 94. 12 , 13. tryals . deut. 8. 2. 16. iam. 1. 3. manner : for the crosse ( luk 9 23. ) is to bee borne humbly and meekly , iob 1. 20 , 21. esa. 53. 7. mic. 7. 9. com●ortably and cheerfully . col. 1. 11. 1. pet. 4. 13. constantly . iam. 1. 4. opp. in regard of the obiect , disobedience to god , by omission : cōmission : and either by negligēce . contempt . obedience to man , more than to god. 1. sam. 22. 18. the flesh , and the diuell . rom. 6. 16. manner , not with all our heart , but perfunctorily , negligently , and for fashion sake . totall , but partiall , and ( as it were ) by halues . continuall and perpetuall , but temporary . by fits . sincere , but hypocriticall . voluntary , but forced by seruile feare , and therefore not constant , but counterfeit . oppos. the disorder : to suffer much for the loue of the world , but to suffer little or nothing for the loue of god. the extremes , in the excesse , rashnesse , in running into trouble and danger . ecclus . 3. 27. foole-hardinesse , in not auoiding it , when lawfully they may . senslesnesse . ier. 5. 3. impatiēce , either murmuring & repining . gen. 4. 15 , 16. psalm . 39. 10. lam. 3. 26. fainting , and being ouercome with too much griefe . 2. cor. 4. 16. seeking an issue by vnlawfull meanes . feare of god : the awefull and son-like feare , concurring with the true loue of god , and faith in christ. psalm . 111. 10. eccles. 12. 13. prou. 28. 14. psalm . 112. 1. ● 128. 1. 4. the obiect of feare , is the anger of god conceiued against sinne . psalm . 90. 11. esa. 64. 5. and thus wee are to feare the displeasure of god , in regard of the time past , because wee haue sinned , and by sinne prouoked the lord to wrath . this terrour or feare in the godly and elect , causeth them to meet the lord , ( amos 4. 12. ) and by repentance to preuent his iudgement . 2. chron. 34. 19 , 27. act. 2. 37. ● 16. 29 , 30. to come , that wee may not sin . prou. 8. 13. ● 14. 27. iob 28 28. fearing chiefly the anger and displeasure of god it selfe . 1. pet. 1. 17. 2. cor. 7. 1. act. 9. 31. luk. 1. 74. 2. tim. 1. 7. secondarily , the effects of his anger , which are his iudgements and chastisements . psalm . 119. 120. hab. 3. 16. deut. 5. 29. opp. as the disorder , which is preposterous feare of god , in regard of the time past , which is the horrour of the wicked , auerting them from him , as from a seuere or cruell iudge . gen. 3. 10. heb. 10. 29. iam. 2. 19. mat. 8. 29. to come , when men feare not the displeasure of god it selfe , but onely the effect of it , which is punishment : this is seruile feare . 1. ioh. 4. 18. rom. 4. 15. other things more than of god. luk. 12. 4 , 5. 1. pet. 3. 14. esa. 51. i2 , i3 . apoc. 21. 8. extremes , in the excesse : fearfulnes 2. tim. 1. 7 working either superstition , or scrupulous care to serue god according to mens inuentions . esa. 29. 13. act. 17. 22. despaire , esa. 12. 2. ● 43. 1 , 5. or astonishment . exod. 20. 20. luk. 5. 9. defect : carnall security , when men ( destitute of true faith and repentance ) doe notwithstanding promise to themselues impunity . prou. 28. 14. psal. 36. 1 , 2. esa. 28. 15. rom. 3. 18. gen. 20. 11. humility to be added to the former , as another duty of the soule , which we owe to god , mic. 6. 8. and as a meanes and signe of all the former . mat. 11. 29. 1. pet. 5. 5. math. 18. 1 , 4. where consider the nature of humility , which is to humble a man , and ( as it were ) to make him euen with the ground , stripping himselfe of all praise , and renouncing all conceit of his owne worthinesse , that all praise may wholly be ascribed to god. psa. 115. 1. dan. 9. 7 , 8 , 9. 1. chr. 29. 14. gen. 32. 10. 1. cor. 15. 10. cause of it , the acknowledgement of our owne vilenesse and vnworthinesse , in respect of our mould , wee being but dust and ashes . gen. 18. 27. ecclus. 10. 12. miserable estate in our selues , in regard of our sinne . luk. 18. 13●15 . 19. punishmēt due to vs for the same , ga. 3. 10. mercy and bounty of god so vndeseruedly vouchsafed vnto vs. genes . 32. 10. lam. 3. 22. 1. cor. 4. 7. outwardly and in the whole man , we are to haue god by honouring him . mal. 1. 6. 1. cor. 6. 20. we are to honour god with the honor of the signe , which is religious adoration , and is to be performed to the lord alone . math. 4. 10. esa. 45. 23. deed , which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worship or seruice , ●● 〈…〉 , &c. deu. 6. 13. ●10 . 20. 〈◊〉 opp. counterfeit humility . mat. 6. 16. esa. 58. 5. pride , pro. 16. 5. in assuming to our selues that praise which is due to god. dan. 4. 27. act. 12. 22 , 23. not acknowledging either our owne vnworthines , but arrogating to our selues , such , or so great good things as wee haue not . gal. 6. 3. luk. ● 8. 9 , 11. pro. 30. 12. bounty of god towards vs , but ascribing y e good things wee haue , to our selues . 1. cor. 4. 7. opp. not honouring of god , which is profanenesse and contempt of god. mal. 3. 14. iob 21. 14 , 15. not honouring him alone , which is idolatry , whether it bee with the honour of the signe . psalm . 44. 20. act. 10 25 , 26. apo. 19. 10. deed. deut. 13. 13. ● 17. 3. exod. 22. 20. the second commandement . the affirmatiue part , commanding vs to worship god by such meanes , & after such a manner as he hath prescribed in his w●rd , and is agreeable to his nature . deut. 12. 30 , 31 , 32. that is to say , in spirit and in truth . ioh. 4. 23 , 24. his nature is spirituall , his word is truth ; and therefore hee is to bee worshipped in spirit , that is , by spirituall meanes . after a spirituall manner . truth , that is , by true meanes , after a true manner . that is , such as is prescribed in the word . the speciall duties concerne the parts , and sorts of gods worship . circumstances and ceremonies . the parts . the worship of god is partly inward , of the soule ; which the lord chiefly respecteth . outward , with which the inward is euer to be ioyned . heere therefore is commanded vprightnesse in gods worship . luk. 1. 75. ioh. 4. 23 , 24. psalm . 119. 7. 1. thes. 2. 4. act. 10. 33. luk. 8. 15. the common affections . the worsh. of god is priuate . publike , in which are required inwardly , vnanimity . act. 1. 14. ●2 . 1. ●8 . 6. mat. 18. 19. outwardly , vniformity . psal. 34. 3. the negatiue part , forbidding all will-worship and superstition , whereby men worship god according to their owne inuentions . col. 2. 8 , 23. num. 15. 39. whether it bee in regard of the meanes . leuit. 10. 1 , 2. ioh. 22. 10. 2. kin. 16. 10. manner . esa. 1. 11 , 12 , 13. ● 66. 3. but here especially are forbidden ( as the grossest sinnes against this commandement , vnder which the lord would forbid the rest ) making images to our selues , vnder which he forbiddeth all meanes deuised by our selues . 1. ioh. 5. vlt. deut. 27. 15. worshipping him by images , whereby all counterfeit and corrupt worship is forbidden . deut. 4. 12 , 15. exod. 32. 1 , 4. 5. psal. 97. 7. opp. hypocrisie in the worship of god. esa. 29. 13. mic. 6 , 7. 8. psal. 17. 1. ezech. 33. 31. opp. schisme and diuision . 1. cor. 11. 18. confusion . 1. cor. 11. 21. the sorts . the worship of god is either inuocation of the name of god. ministery and hearing of the word . administration and receiuing of the sacraments . 1. of inuocation : and that it is to bee vsed . 1. thes. 5. 17. luk. 21. 36. iam. 4. 2. dan. 6. 10. the things generally required in inuocation , are partly essentiall . accidentall . essentiall , as 1. to whom . 2. in whose name . 3. how , or in what manner . 4. by whose helpe . 5. for what things . 1. to whom ; namely , to god , and to him alone , which is prescribed in the first cōmandement . ps. 50. 15. ● 65. 3. luk. 11. 2. and of him wee are to conceiue as hee hath reuealed himselfe in his word . 2. in whose name , viz. in the name of christ. eph. 3. 12 ▪ ioh. 16. 24. dan. 9. 17. and in his name alone , as being the onely mediator , as of redemption , act. 4. 12. so also of intercession . 1. tim. 2. 5. 3. the manner , according to the will of god reuealed in his word . 1. ioh. 5. 14. rom. 8. 27. viz. before we call vpon god , wee are to prepare our selues by meditation . psal. 108. 1. eccl. 4. 17. ● 5. 1. in the action it selfe there are duties required , generally in the soule . specially in the mind . heart . opp. neglect of prayer . psal. 14. 1 , 4. iob 21. 15. opp. prayer to saints or angels . esa. 63. 16. act. 10. 26. apoc. 19. 10. ier. 2. 13. misconceiuing of god , ( and so worshipping they know not what . ioh. 4. 22. ) in respect of the nature . as the anthropomorphites , and ignorant persons , who conceiue god vnder the shape of a man. persons . for the true god is the father , the son , and the holy ghost . he therefore who denyeth any one person , doth not worship the true god : as the iewes . 1. ioh. 2. 23. turks . opp. not to pray in the name of christ alone , but in the name and mediation of saints and angels . opp. to pray amisse . iam. 4. 3. opp. to be rash in speaking to god. eccl. 5. 1. ecclus. 18. 22. in the soule generally it is required , that our prayer be● speech of the soule , and not of the mouth onely , a liftin● vp of our hearts , psal. 25. 1. and a powring forth of the soule , psal. 62. 8. a praying in spirit , ephes. 6. 18. and in truth . psal. 145. 18. and therefore with the attention of the minde . intent and desire of the heart . in the mind is required , that we pray with vnderstanding . psal. 47. 8. col. 3. 16. faith , that is , with perswasion that wee and our prayers are accepted of god in christ. 1. ioh. 5. 14. ephes. 3. 12. in the heart it is required that we pray with humility , in respect of our owne vnworthinesse . gen. 18. 27. luk. 18. 13. gen. 32. 10. reuerence towards the maiesty of god. eccl. 5. 1. 4. by whose helpe , viz. by the helpe of the holy ghost , who is the spirit of supplication , and helpeth our infirmities . rom. 8. 26 , 27. zach. 12. 10. ephes. 2. 18. 5. for what things , viz. good things onely , math. 7. 11. which may concerne gods glory . the good of the church . our brethrē . our selues . the things accidental , are the circumstances of persons , in respect wherof prayer is either priuate . mat. 6. 5 , 6. publike . math. 18. 20. place : for we may pray in all places , both openly . 1. tim. 2. 8. secretly . time , for wee are to pray alwayes . 1. thes. 5. 17 , 18. ephes. 6. 18. that is , both ordinarily , at set times . psal. 55. 17. dan. 6. 10. extraordinarily , as occasion is offered . col. 3. 17. opp. not to pray from the heart , but with the mouth onely : a lip-labour . hos. 7. 14. to pray with wandring thoughts . fained lips , the desire and intent of the heart , not agreeing with the words of the mouth . psal. 17. 1. psal. 78. 36. opp. to pray without knowledge . mat. 20. 22. faith. rom. 10. 14. opp. to pray with a conceit of our owne worthinesse . luk. 18. 9 , 11. with lesse reuerence than if wee spake to a mortall man. opp. to pray for euill and vnlawfull things : for that is to make god the author of euill . the things specially required , are such as concerne the seuerall kinds of inuocation , viz. prayer : thankesgiuing : which in vse are to be ioyned . col. 4. 2. phil. 4. 6. in prayer , three things are required ; sence of our want . psal. 63. 2. iam. 1. 5. ioh. 7. 37. feruency of desire , to haue our want supplied . iam. 5. 16. lam. 2. 17. rom. 8. 26. ● 15. 30. speciall faith in the promises made to our prayer ; that is , that our particular requests shall be granted vnto vs. mat. 21. 22. mark. 11. 24. iam. 1. 6. the things specially required in thankesgiuing , belong to the action it selfe , wherein are required thankefulnesse . colos. 3. 16. psal. 9. 1. ● 111. 1. cheerfulnesse . philip. 1. 4. psal. 9. 2. ● 100. 1. ● 81. 1. obiect : for wee are to giue thankes for all things , and in all estates . 1. thes. 5. 18. eph. 5. 20. 2. of the ministery of the word ; where we are to consider the duty of the minister , in reading and preaching the word of god. people , in hearing the word . opp. to neglect the duty of prayer . iam. 4. 2. opp. to pray without feeling , as secure persons , that feele no want . apoc. 3. 17 , 18. proud persons , that thinke thēselues full . luk. 18. 9. ● 1. 55. coldly . without faith . iam. ● . 6 , 7. opp. to neglect the duty of thankesgiuing . luk. 17. 17. to giue thanks without thankfulnesse , and therefore in hypocrisie . cheerfulnesse , and so without sence of gods bounty towards vs. not to be thankfull in all estates . as touching preaching , consider the person . obiect . parts . manner . the person ought to bee a minister , heb. 5. 4. rom. 10. 15. called by god , and therfore indu●d with sufficiency of gifts . 1. tim. 3. 2. mat. 13. 52. mal. 2. 7. willingnesse to imploy them . esa. 6. 8. rom. 1. 15. the church . the obiect is the word of god. deut. 18. 18 , 20. as the onely meanes of this part of gods worship . 1. thes. 2. 13. 1. pet. 4. 11. 2. cor. 2. 17. ioh. 7. 16. 1. pet. 4. 11. the parts of preaching : explication of the scripture , by the scripture , according to the analogi● of faith . neh. 8. 9. rom. 12. 6. orthotomy , or right diuiding of the word , 2. tim. 2. 15. which is partly the right diduction or collection of doctrines and obseruations out of the text . applicatiō of them to the vse of y e hearers , by the way of doctrine . confutatiō exhortatiō reproofe . consolatiō luk. 12. 42. 2. tim. 3. 16. opp. intruders into the ministery , not called ier. 14. 14 , 15. nor furnished with gifts . esa. 56. 10. mal. 2. 9. hos. 4. 6. or not willing to imploy them . mat. 5. 15. opp. teaching other doctrine than is contained in the word . 1. tim. 1. 3. ● 6. 3. as errours . fables and inuentions of men . 1. tim. 1. 4. ● 4. 7. making merchandize of gods word , or mingling it with the doctrines and inuentions of men . 2. cor. 2. 17. ier. 23. 28. the manner of preaching , viz. in demonstration of the spirit . 1. cor. 2. 4. mic. 3. 8. that is , of spirituall graces , both of the mi●istery . person . simplicity . 1. cor. 1. 17 , 21. ● 2. 4 , 5. sincerity . 2. cor. 4. 2. ● 2. 17. integrity . 2. cor. 2. 17. ● 4. 2. 2. tim. 2. 15. 1. thes. 2. 4. gal. 1. 10. fidelity , without respect of persons . deut. 33. 9. 1. cor. 4. 2. ier. 23. 28. iudgement and discretion . mich. 3. 8. mat. 24 , 45. grauity . tit. 2. 7. authority and power . mat. 7. 29. mic. 3. 8. tit. 2. 15. courage and freedome of speech . i●r . 1. 8 , 17. ezech. 3. 8 , 9. ephes. 6. 19 , 20. zeale of gods glory . ioh. 7. 18. mal. 2. 2. the saluatiō of the people . 2. cor. 11. 2. gal. 4. 19. 2. cor. 2. 15. the duties which concerne the hearing of the word . luk. 8. 18. and these are to be performed , both before we hear . preparation . exod. 19. eccl. 4. 17. looking to our feet , that is , affectious ▪ this preparation consisteth in remouing the impediments , as it were the putting off our sho●es . exo. 3. 5. as carnall security , which maketh men come to the hearing of the word , without any desire or care to profit : this maketh hearers like the high way . luk. 8. 13. impenitency , which causeth men to come without purpose of amendment : but rather with purpose to goe on in sin , whatsoeuer the minister shall say to the contrary . we must purge the vessell of our hart , before it will bee fit to receiue the pure liquor of gods word . 1. pet. 2. 1 , 2. and we must plough vp the fallow ground of our hearts , before the seed of gods word be cast into it . ier. 4. 4. iam. 1. 21. worldly cares , which cause men to receiue the seed as it were among thorns . luk. 8. 14. ier. 4. 4 ▪ eze. 33. 31 excesse in diet , surfetting and drunkennesse . luk. 21. 34. conceit of our owne knowledge ▪ that wee may heare with meeknesse . iam. 1. 21. psal. 25. 9. prou. 26. 12. preiudicate opinions , that wee may heare with docility . luk. 18. 34. hypocrisie , which maketh men like the stony ground . luk. 8. 13. curiosity , that wee may come to learne , rather than to iudge & censure . act. 17. 20. 21. hatred of the ministers person , or mislike . 1. king. 22. 7 , 8. itching of y ● eares , & affectiō to heare such as delight the eares , and please their fancies . 2. tim. 4. 3. mica . 2. 11. schismatical affectiō to hear some ministers , & in comparison of them , to contemne others . 1. cor. 1. 11. 12 ● 3. 4 ▪ vsing helps see a. while we heare . b. after wee haue heard . c. a. the helps which we are to vse , are meditation , whither we goe , to wit , to the place of gods presence , to appeare before him . to what end , to performe an holy and vpright seruice vnto god. vse religiously the meanes of our saluation . what our wants be , in regard of knowledge : faith : obedience , &c. how necessary , profitable and effectuall the word of god is , for relieuing our wants : that wee may come with hungring and thirsting desires to the hearing of the word . 1. pet. 2. 2. prayer for the minister , that god would assist him , and direct him by his spirit , &c. ephes. 6. 9. col. 4. 3. our selues , that the lord would illuminate our mindes , open our hearts , strengthen our memories , subdue our affections , transforme our liues into the obedience of his truth , &c. psalm . 119. b. duties while we heare : 1. to set our selues in gods presence , and to behaue our selues as before him . act. 10. 33. 2. to acknowledge the minister to be the embassador of god , 2. cor. 5 20 , and to heare the word preached , as the word of god. 1. thes. 2. 13. deut. 3 2. 3. ionas 3. 5. 3. to heare with reuerence and feare . esa. 66. 2. silence . men are silent to heare but their superiour speake . iob 29. 9. readinesse and desire to heare . act. 17. 11. attention . act. 8. 6. luk. 4. 20. ● 19. 48. ● 8. 8. faith. heb. 4. 2. act. 13. 48. alacrity , and not with wearinesse . constancy , not departing before the end . meeknesse and submission , iam. 1. 21. accommodating our selues to euery part or passage of the sermon : as whē the minister teacheth , with teachablenesse to learne . confuteth , to lay aside our errour , that wee may be found in the faith . tit. 1. 13. exhorteth or reprooueth , &c. to receiue y ● words of exhortation . heb. 13. 22. prou. 15. 31 , 32. not as act. 5. 33. ● 7. 54 ● 22. 22 , 23. and not with wandring minds . ezech. 33. 31. reading , or being otherwise occupied . sleeping . act. 20. 9. 4. to receiue it into a good and honest heart , with desire to retaine it , and with purpose to practise it . luk 8. 15. 5. to lay it vp in the treasure of our hearts . luk. 2. 19. 51. prou. 4. 21. and to heare for afterwards esa. 42. 23. not to let it slip from vs. heb. 2. 1. c. duties after wee haue heard . to meditate of that which we haue heard , and as it were to chew the cud . act. 17. 10 , 11. psalm . 1. 2. conferre with others , especially such as are committed to our charge . deut. 6. 7. call it to mind as occasion shall bee offered , and not to bee hearers of forgetfulnesse . iam. 1. 25. endeuour to practise it . luk. 8. 15. ● 6. 48. ● 11. 28. iam. 1. 22. 3. the administration and vse of the sacraments . wherein we are to follow the direction of gods word , viz. that wee vse those sacraments , and no other , which the lord hath instituted in his word . them after that manner which god hath prescribed in his word . the sacraments of the new testament ( for the old appertaine not to vs ) are onely two , viz. baptisme . the lords supper in the right vse of baptisme , there are duties required in the party baptizing : in whom it is required , that he be a lawfull minister . doe administer it according to christs institution : where consider what , viz. the element , which is water only . sacramental word . to whom , viz. to those who are within the couenant , whether growne persons . infants . party baptized , viz. faith and repentance , truly professed , by him that is of yeeres . promised in behalfe of the infant , and performed when he comes to yeeres . people , to be present to receiue the party baptized , into the congregation . to ioyne in prayer for the party baptized . otherwise we build vpon the sand . luk. 6. 49. aggrauate our sinne , and encrease our punishment . ioh. 15. 22. to these the papists adde fiue other . the papists permit priuate persons , yea midwiues , to baptize . the papists adde oyle , salt , and spittle , &c. the papists suppresse it in an vnknowne language . opp. to breake the vow of baptisme . opp. to depart . 1. cor. 11. 23. in the right vse of the lords supper , there are duties required in the minister , that he administer it according to christs institution : where consider what hee is to administer , viz. the elements , both bread. wine . the sacramentall word . how , with such sacramentall rites and actions as were ordained by christ. to whom , to the faithfull in profession at the least : and not to profane persons . heretikes , or excōmunicat persons , such as cānot prepare themselues . to what end , that it might be a sacrifice of praise to god. memoriall of christs death . meanes to confirme the faith of the receiuer , &c. the faithfull among the people , viz. to receiue the communion when it is administred . receiue it worthily . whereunto are duties required before , viz. due preparation , consisting in a triall of our selues , how wee stand towards god , in regard of our knowledge . faith. repentance . neighbours , in regard of brotherly loue . prayer , confessing our sins , and wants . desiring gods blessing vpon his owne ordinance . at the communiō some thing is to be considered : the sacramentall vnion of the signe , and the thing signified . done , viz. the bread & the wine are to bee receiued with faith. thanksgiuing , & shewing ●orth the death of christ. afterwards , to be thankfull to god. labour to feele the fruit and benefit of the sacrament . performe y ● repētance , w ch in the time of our preparatiō we either purposed or promised . the papists with hold the cup from the people . the papists powre water into their wine . they mutter the words as a charme ouer the bread . they vse diuers gesticulations , partly ridiculous . idolatrous , as eleuation . adoration . carrying about . the bread. the popish priests distribute nothing to others , but are the onely receiuers in their priuate masses . the papists consecrate their eucharist , that it may bee adored and carried about in pompe , and not to be receiued . a sacrifice propitiatory for the quicke and the dead . an idoll which they worship in stead of christ. and these were the parts of gods worship . now follow the ad●uncts of gods worship , as the circumstances . ceremonies . meanes thereof . concerning the circumstances belonging to gods worship , and the ceremonies therein to bee vsed , we are to follow the generall rules of gods word , namely , that all things be done to edification . 1. cor. 14. 26. decently . 1. cor. 11. 13 1. cor. 14. 40. according to order . 1. cor. 14.40 . the meanes of gods worship , especially of prayer , fasting ▪ see my treatise therof . the ministery of the word and sacramēts , as the preparation and education of ministers in schooles of learning . 1. sam. 10. 5. ● 19. 20. 2. king. 4. 38. preseruation and sufficient maintenance . deut. 12. 19. 1. tim. 5. 17. gal. 6. 6 , 7. the third commandement . the affirmatiue part , commanding vs to sanctifie the name of god. math. 6. 9. psal. 29. 2. the negatiue part , forbidding to take the name of god in vaine ; that is , to profane it , or pollute it . the speciall duties of sanctifying gods name , are the vsage of gods name holily , according to the seuerall acceptation of gods name , which signifieth either 1. god himselfe , and his attributes , which are himselfe . ioel 2. 32. deut. 28. 58. exod. 33. 19. and 34. 5 , 6 , 7. that wherby hee is named , that is , 2. renowmed : his name of renowme , or glory . exod. 9. 16. psalm . 8. 1. knowne , as 3. his titles : as iehouah , iah , lord , god , &c. exod. 3. 15. exod. 6. 3. meanes wherby hee is known , which are either peculiar to his church , as the 4. word of god. act. 9. 15 ● 21. 13. 5. religiō of god , prescribed in his word . mic. 4. 5. 1. king. 5 3 , 5. 6. common to all , as the workes of god , for god is knowne by his workes , as men are by their names . rom. 1. 19 , 20. exod. 34. 7. psa. 58. 11 , 12. ro. 1. 21. after an especiall manner , according to any almost of the former acceptations , and that is , by swearing . 1. as the name of god signifieth ▪ god himselfe , and his attributes . thus wee are to sanctifie the name of god , in our hearts , 1 ▪ pet. 3. 14 , 15. by thinking and conceiuing of god and his attributes , holily and reuerently . acknowledging , beleeuing , and remembring effectually god and his attributes . mouthes , by confessing , and professing god and his attributes . rom. 10. 10. 1. pet. 3. 15. speaking holily and reuerently of god and his attributes . liues , by a conuersation answerable to the effectuall knowledge of god and his attributes . deut. 28. 58. 2. as the name of god signifieth his glory . thus wee are to sanctifie the name of god , by glorifying him in our hearts , by a true desire of gods glory . purpose and intent thereof . mal. 2. 2. mouthes , by making the glory of god , both the matter of our speech : for by giuing praise and thankes to god , we glorifie him . psalm . 50. 23. end of our speech , by vttering necessary truth . iosh. 7. 19. col. 4. 6. sauoury speeches . liues , by doing all things to the glory of god. 1. cor. 10. 31. bringing forth the fruits of good workes : for thereby we glorifie god our selues . ioh. 15. 8. cause others to glorifie him . math. 5. 12. the speciall vices . to entertaine base , vnreuerent and vngodly thoughts , concerning god and his attributes . psalm . 50. 21. this is to blaspheme god in our hearts . iob. 1. 5. psalm . 14. 1. ● 10. 11. not to know god , &c. effectually . rom. 2. 4 , 5. not to confesse god and his attributes before men . math. 10. 33. to speake of god , or his attributes vnreuerently . vnholily . psalm . 78. 19 , 20. exod. 5. 2. not to sanctifie god in our liues . numb . 20. 12. tit. 1. 16. pride , and vaine-glory . gen. 11. 4. neglect of gods glory . rom. 1. 21. to suppresse the praises of god , and to be vnthankfull to him . luk. 17. 17. to blaspheme the name of god. leuit. 24. 11. opp. truth dissembled , or suppressed . ioh. 9. 21. ● 12. 42 , 43. denyed . mark. 14. 68. oppugned . act. 26. 11. 1. tim 1. 13. speech , idle . math. 12. 36. vnsauoury . col. 4. 6. by our sinnes , to dishonour god. rom. 2. 23. cause his name to be blasphemed . rom. 2. 24. 2. sam. 12. 14. tit. 2. 5. 3. as the name of god signifieth his titles , which we vse by taking them vp in our mouthes and writings . vpon vs , when we are called after gods name , and his name is called vpon in vs. genes . 4. 26. esa. 43. 6 , 7. act. 11. 26. we sanctifie the name of god in our speech and writings , when it is mentioned in a matter serious . after a reuerent manner . to a good end . and hereunto is referred blessing of god. rom. 9. 5. ● 1. 25. 2. cor. 11. 31. iam. 3. 9. mē , which generally is required of all . mat. 5. 44. rom. 12. 14. and hereto salutation is referred . genes . 47. 7 , 10. iam. 6. 12. rom. 16. 16. mat. 5. 47. after a peculiar manner is to bee performed by superiours . heb. 7. 7. as by parents . gen. 27. 27. ● 49. ministers . nu. 6. 23 , 24 , 25. magistrates . 2. sam. 6. 18. 1. kin. 8. 55. we sanctifie the name of god and of christ our sauiour , which we take vpon vs , professing our selues christians , and the children of god , when wee walke worthy our calling . ephes. 4. 1. tit. 2. 10. 2. tim. 2. 19. eph. 5. 3. neuer to make mention of god , which is a signe that he is not in mens thoughts . to mention it amisse , as in a matter light and ridiculous , as in sport . after a manner vnreuerent and carelesse . superstitious . to a wicked end , as to charmes and exorcismes . act. 19. 13. wicked sentences , which begin , in nomine dei. amen . erroneous doctrines . ierem. 23. 25. opp. cursing . rom. 12. 14. salutation , neglected in due time and place . abused to hypocrisie , where it is not sincere and from the heart . malicious purposes . 2. sam. 20. 9. mat. 26. 49. name of christ , as it is taken vpon men , profaned , gen. 6. 2. which is a fault either common to all wicked persons which call themselues christians . peculiar to the iesuites , who vnder the name of iesus , serue antichrist . 4. as the name of god doth signifie his word . this ( to omit the holy and pure vse of it , in the preaching & hearing thereof , of which we spake in y e 2. com. ) we are to sanctifie in our hearts , by a holy meditation therof . desire , study and care to know and practise it . psal. 119. words and writings , by applying it to those vses for which it is profitable . 2. tim. 3. 16. to our selues , or others , for the information of the iudgement , by doctrine and confutation . reforming of the life and affections , by admonition , exhortatiō , reproofe , consolation . deeds , by obeying it from our hearts . rom. 6. 17. luk. 11. 28. ioh. 13. 17. 5. as the name of god signifieth his religion . this are we to sanctifie by a conuersation answerable to the religion which we professe , tit , 2. 11 , 12. 13. ephes. 4. 20 , 21 , 22 , 23 , 24. ● 5. 8 , 10 , 11. this being the right way , esa. 30. 21. act. 9. 2. wee are to walke in it , mic. 4. 5. and that vprightly , in respect of god. psal. 119. 1. gal. 2. 14. gen. 17. 1. inoffēsiuely , in respect of men . 1. cor. 10. 32. heb. 12. 13. phil. 1. 10. act. 24. 14 , 15 , 16. the word of god is profaned in the heart , when wee haue neither desire to know it , nor care to keepe it . words & writings , when it is abused to vses either vaine and vnprofitable , as when it is read in an vnknowne language , or so sung , that it cannot bee vnderstood . psalm . 47. 7. euill , in respect of iudgement , as for the confutation of the truth . confirmation of errours . manners , as to impenitency . psa. 50. 16 , 17. scoffes and iests . charmes and inchantments . deut. 18. 11 , 12. deeds , when we doe not obserue it to doe it , leuit. 22. 31 , 32. either through neglect . malac. 1. 12. amos 2. 7. prou. 30. 9. contempt , which is a kind of blasphemy . num. 15. 30 , 31. thus y ● name of god is takē in vaine , when our cōuersatiō is not agreeable to our profession : as whē mē walke in respect of god , in hypocrisie , 2. tim. 3 5. pretending the profession of religion to their worldly respects . phil. 3. 18 , 19. wicked respects . mat. 23. 14. 1. king. 21. 9. 2. sam. 15. 8. math. 2. 8. mē , offensiuely : and thus the name of god is profa●●d by the dissolute and wicked life of carnall-gospellers . rom. 2. 24. offences of the godly , 2. sam. 12. 14. and those y ● would seeme forward professors . 6. as the name of god signifieth his workes , both of creation , in respect whereof hee is called the creator . administration , in regard whereof hee is called the gouernour and iudge of the world . the workes of creation or creatures , we are to sanctifie by a holy meditation and mentioning of them , to gods glory , that we in them may acknowledge the wisedome , power and goodnesse of god. rom. 1. 19 , 20. psalm . 19. 1. knowing him by his workes , may glorifie him as god. rom. 1. 21. acknowledging in thē the workmanship of god , may speake honourably thereof . psa. 139. 14. gen. 1. 3 1. our good , that what the scripture hath taught vs in thē to imitate , wee may follow . math. 6. 26 , 28. prou. 6. 6. auoide , wee may shun . psalm . 32. 9. ierem. 5. 8. 2. pet. 2. 22. pure vse , sanctified by the word . prayer . 1. tim. 4. 5 opp. in respect of gods glory , not to acknowledge god by his creatures . knowing him by them , not to glorifie him as god. to depraue or deride ( like mo●us ) the workes of god. in regard of our good , to imitate that in them , which the scriptures teach vs to shun . opp. to the vse sanctified by the word , is the vse without , or besides the word , being scrupulous . rom. 14. 23. superstitious , ascribing sanctification to them , as , to holy-water , salt , candles , bells . abusing them to diuination . deut 18. 10. esa. 47. 13. ier. 10. 2. contrary to the word , abusing them as instruments vnto sinne , as our bodies to fornication , our meate and drinke , to surfetting and drunkennesse . prayer , the profane vse , without crauing gods blessing in the vse . returning thanks to god the giuer of them . the workes of administration , ( which in a generall sence are called the iudgements of god ) are exercised in determining doubts , which by men cannot sufficiently be decided , viz. lots , prou 16. 33. as in deciding controuersies . pro. 18. 18. elections . 1. sam. 10. 21 , 24. act. 1. 23. diuiding inheritances . numb . 26. 55. finding out a secret offe●dor . iosh. 7. 14. lots are purely vsed , when we call vpon god for his direction , referring our selues to his iudgement . act. 1. 24. rest well pleased in the sentence of god. assigning rewards and blessings , hereof we are to haue a pure vse , whether bestowed vpon our selues : that is , to bee thankfull for them , and to testifie our thākfulnes , by words , in giuing thankes . psal. 124. 6. ● 86. 12 , 13. declaring gods benefits . ps. 66. 16. 71. 8 , 18. deed , by referring thē to gods glory , & the good of our brethren . luk. 19. 13. being mooued to repentance thereby . rom. 2. 4. others : viz. to reioyce with them . 1. cor. 12. 26 praise god for them . psal. 35. 27. gal. 1. 23. punishments & crosses , w ch more specially are called iudgments : wherof also wee are to haue a pure vse , whether laid on our selues , to bee humbled vnder the hand of god. iob 1. patiently & thankfully to beare them iob 1. to learne obedience by that we suffer . heb. 5. 8. others , to be terrified ( by their example ) frō sinne . iosh. 22. 20. 1. cor. 10. 6. rom. 11. 20 , 21. condole with y ● faithful . ro. 12. 15 magnifie the iustice of god in punishing the wicked psal. 58. 11 , 12. iudg. 5. 31. lots abused , in casting of fortunes . the game called lottery . those games of dice and cards , &c. which wholly consist in chance : for in toyes and sports wee are not to appeale to the immediate iudgement of god. prou. 16. 33. not to be thankfull to god for his benefits . not to testifie our thankfulnesse : but rather to assume the praise to our selues . abuse gods blessings to his dishonour . harme of others . impenitency . to enuie the graces of god in others . not to be humbled vnder the hand of god. ier. 5. 3. esa. 22. 12 , 13. to be impatient , and to murmure . to be incorrigible . esa. 1. 5. ier. 2. 30. not to be warned by the iudgements of god vpon others . dan. 5. 22. but rather to be pleased with our selues , that we are not so afflicted . luk. 13. 1 , 2 , 3. to reioyce at the afflictions of others . iob 31. 29. of othes . 1. in generall . the na●e of god is to be sanctified by a lawfull oth. where consider two things : first , that we are to sweare vpon iust occasion . deut. 6. 13. psal. 63. 11. esa. 45. 23. secondly , that we sweare lawfully . duties required in a lawfull oth , respect the object : for we are to sweare by the lord alone , esa. 65. 16. ierem. 12. 6. either directly . indirectly , the inuocation and attestatiō referred to god , though something else be named . maner , for we are to sweare ▪ ier 4. 2. in truth , rom. 9. 1. that is , to that which is true . truly , exanimi sententia . 2. chr. 15. 15. righteousnesse , promising by oth lawfull things onely . iudgement , discerning the necessity of our oth , in respect of the person imposing it . not beleeuing a necessary truth , without it . thing , which cannot otherwise be proued . end , for gods glory . the good of our selues . others . duly weighing the conditions & circumstances . gen. 24. 5. iosh. 2. 17 , 18 , 19. end , for we are so to sweare , that god may haue glory by the manifestation , or confirmation of a necessary ( but hidden ) truth , which otherwise could not bee demonstrated ▪ iosh. 7. 19. our neighbour may be satisfied , controuersies may be ended . heb. 6. 16. our owne innocency cleered , exod. 22. 11. and ou● duty discharged . 1. king. 8. 31. to refuse altogether to sweare , with the anabaptists . to sweare vnlawfully . to sweare by any thing besides god , ier. 5. 7. zeph. 1. 5. vsing othes ridiculous : as by lakin , &c. pharisaicall , by creatures , as light , fire , &c. popish , as by saints : mary , iohn , &c. idols , as masse . rood . amos 8. 14. heathenish , by the gods of the gentiles , 1. king. 19. 2. mebercle , medius fidius , &c. blasphemous , as by all the parts and members of christ. opp. to sweare to that which is false . leuit. 19. 12. falsly , with a mind to dece●ue ps. 24. 4. to sweare to an vnlawfull thing , which either is apparantly vnlawfull at the ti●e of the oth. 1 sam. 25. 21 , 3● . ● 28. 10. afterwards proueth to bee vnlawfull . mark. 6. 23 , 25. opp. to sweare without necessity , as they vse to doe , who sweare ordinarily and commonly : this is to p●ll●te the name of god , and to make that common , which he hath sanctified and extolled aboue all things . math. 5. 37. iam. 5. 12. ecclus. 23. 8. rashly and vnaduisedly . leuit. 5. 4. 1. sam. 14 39 , 44. as those which sweare in heat and choler . to sweare to no end , vainly , & through a foolish custome , without regard of gods glory , or good of their brethren , or discharge of their duty . an ill end , as for a brauery , that they may glory in their shame , and garnish their speech with the pollution of gods name . to falsifie the truth , and to win credit to a falshood . 2. in speciall . there are two distinction of othes . 1. an oth is either assertory , wherein some truth , is auouched , and that , if it bee certaine & knowne , simply that it is so . supposed , according to our opinion , that wee thinke so . promissory , wherby we truly promise some lawfull thing which is in our power , calling vpon god not onely as our witnesse and iudge , but also as our surety , that we will performe it . heere foure things are required : 1. that the thing be lawfull . 2. that it is , and will be in our power . 3. that wee haue a true and vnfained purpose to performe it . 4. that wee doe indeed performe it , num. 30. 2. though to our owne hinderance . psal. 15. 4. 2. an oth is either publike . priuate . opp. to auouch that to bee true , which we know to be false . certaine , which we know not to bee true . opp. to promise by oth y ● which 1. is not lawfull , which is to sinne with an high hand , and with a desperate resolution to doe ill . 2. is not in our power , w ch either appeareth so at the first ; and so cannot be promised by oth , without extreme profanesse . proueth so afterwards ; & therfore cannot be promised simply , without great rashnesse . 3. we doe not meane to performe : which is to sweare deceitfully . psalm . 24. 4. 4. which wee doe not performe , being a thing lawfull , and in our owne power ; and this properly is called periurie . but if it be impossible , our oth doth not bind vs. vnlawfull , wee are bound to breake it : otherwise we adde sinne to a sinne . in publike othes cōsider the duty of him that imposeth it , viz. that he so impose it , as that the oth may bee taken in truth . iudgement . righteousnes . deposeth : that the consideratiō of the publike pla●e for seat of iudgement , make him y ● more reuerently and circumspectly performe the generall duties , both in othes assertory . promissory . a priuate oth may be taken onely vpon necessity . mat. 5. 37. for what is redundant , aboue yea or nay , in our ordinary talke or communication , is of euill : and consequently priuate othes must be rare and in season . to promissory othes we are to referre vowes , which are promissory othes , made to god voluntarily concerning the performance of some certaine thing which may be acceptable to god , either for the confirmation of our faith in prayer , or for the strengthening of our resolution in the performāce of some good thing which we purpose . duties required in vowes , belong either to the making performing of them . psal. 76. 11. esa. 19. 21. those which belong to the making of a vow , concerne the obiect , which is god alone , psal. 76. 11. manner . a. end. b. opp. to impose an oth , when it is not necessary . vpon men of no credit , who make no conscience of an oth. in matters of no moment . tumultuously and in haste . iniuriously , especially in a capitall cause , to make the party accuse himselfe . against his conscience , when hee knoweth that it is false . will not bee performed . opp. to depose in an oth assertory , contrary to conscience , for malice . fauour . hire . 1. king 21. 13. mark. 14. 56. promissory , contrary to a mans purpose : as when being chosen to publike places , or admitted into societies , men take othes , onely because it is the custome and manner that they should sweare , not because they meane to keepe their oth. to sweare in our communication , without necessity , rashly . profanely . ier. 23. 10. ordinarily and commonly . the papists vow to saints , both themselues : as to augustine , francis , dominick , &c. as the nazarites were wont to vow themselues to god. numb . 6. other things ; as oblations , and pilgrimages , &c. a. manner , for it must be made in truth , and therfore must be sincere . 2. chron. 15. 15. voluntary . deut. 23. 23. righteousnesse , both in respect of the person vowing , that either hee be his owne man. haue the consent of his gouernour . numb . 30. thing vowed , that it be lawfull & acceptable to god : as things good and commanded : of such , vowes are made . absolutely , w ch are renewings of our vow in baptisme . with restraint of circumstances : as to giue so much almes weekly ; or to pray so oft daily , &c. the vse , or forbearance of things indifferent , as wee haue found the same profitable or hurtfull to vs. iudgement , so as the party cleerly discerne it to be a thing , 1. lawfull and acceptable vnto god : 2. in our power , either naturally , or by the assistance of gods grace promised to vs : 3. profitable . b. end of the vow , which is , to confirme our faith in prayer . 1. sam. 1. 11. resolution in good things . thing vowed , which must be referred to the glory of god , as vowes eucharisticall , sacrifices of praise , gifts to be bestowed to godly vses . ps. 66. 13 , 14. ● 61. 8. ● 132. 2 , 5. leuit 27. 16. gen. 28. 20 , 21. good of our brethren : as vowes of charity and mercy towards the poore . our profit : as the vowes of sobriety , of fasting and abstinence . repentance , as of hūbling our soules . nu. 30. 14 amending our liues , in forsaking our sins with the occasions thereof . stirring vp our selues to the performance of our duties . opp. vowes hypocriticall : when men doe not truly purpose to performe them : such as hypocrites make in the time of aduersity , to deceiue god. psal. 78. 36. forced : as of some young persons , which against their will are thrust into monasteries , and made to vow single life . the vowes of children entring into a monastery , against the will of their parents , are held firme among papists : as mat. 15. 5 , 6. opp. to vow things either simply euill . euill to vs. such are monasticall vowes . opp. to vow that which either is not , or wee know it not to be lawfull and acceptable to god. deut. 23. 18. as the vow of voluntary pouerty . in our owne power : as the vow of single life , in them that haue not the gift of continency . profitable , as going on pilgrimages , &c. vowes therefore indefinitely conceiued , ( as that of iephthe , iudg. 11. 31. ) are vnlawfull , because we know not whether they will be lawfull , in our power , or profitable . opp. to vow with the papists , such things as serue neither for the glory of god , but to superstitious and idolatrous ends . for their owne glory , with opinion of merit . profit of their neighbour , but contrary thereto , as the vow of monastical obedience , making them renounce all duty to parents , & seruice to their countrey . voluntary pouerty , making them drones , &c. good of themselues , as y ● vow of continency , from whence all the vncleannesse & incontinency of the popish clergy proceedeth . as touching the performance of vowes , the scripture requireth that we should performe them , or else we commit a sinne , as bad , or worse than periury , num. 30. 3. & that without delay . eccles. 5. 3 , 4. deut. 23. 21. diminution . num. 30 3. deut. 23. 23. prouided alwayes , that the thing vowed bee lawfull . in our power . otherwise wee haue sinned in vowing , but wee are not bound to the performance . no hing doth bind the conscience , which is against the word of god. vowes are of 2. sorts : some common to all christians , as the vow in baptisme , whereby we consecrated our selues to god , and is more carefully to be performed . proper to seuerall men , and it is either a renewing of the common vow , which is needfull to bee done , when men come to yeeres of discretion . new vow , concerning certaine things commanded , with limitation of circumstances . things indifferent , to bee vsed or refused , as wee haue found them by experience to bee profitable or hurtfull for vs. not to performe lawfull vowes , being in our power . to vse delay , which argueth vnwillingnesse . to performe it by the halues , which argueth doubling , as in ananias and saphyra . act. 5. to thinke our selues bound to performe vnlawfull or vnpossible vowes . iudg. 11. 35 , 39. to pretend we cannot performe the vow of baptisme , and such like lawfull vowes , when we will not . not to performe the vow of baptisme , or those wherby it is renewed : or any other lawfull or profitable vow , which is in our power to performe , if we will. the fourth commandement . the affirmatiue part , commanding vs to remember the sabbath to sanctifie it . esa. 56. 2. whence two things are to bee considered : 1. that we must sanctifie the sabbath . 2. that we must be mindfull and carefull of it to sanctifie it . to the sanctification of the sabbath two things are required : viz. rest , which is signified in the word sabbath . the sanctifying of that rest . the rest which is required , is partly outward , from bodily labours , and worldly businesse . vers. 9. 10. inward , from the seruile workes of sinne . of the outward rest , 3. things to be considered : 1. why it is required , viz. as a remedy against distraction . 2. from what workes : viz. workes of our owne , and seruile workes , as buying and selling . neh. 13. 15. carrying of burthens . ierem. 17. 22. iourneys . exod. 16. 29. &c. 3. how farre forth works are forbidden : viz. as they are meanes of distraction , and hindrances of the entire sanctification of the sabbath . not as they are referred either to the meanes , or workes of sanctification . to the meanes , as the labours of the ministers , in and about their ministery . math. 12. 5. trauell of the people to the places of gods worship . 2. king 4. 23. workes , as the duties of mercy and charity : as to heale the sicke ; to helpe a woman in trauell , &c. math. 12. 7 , 12. hos. 6. 6. nor as they are workes of necessity . mat. 12. 1. to 19. of necessity i say , present , so as they could not haue been done before , nor may be done afterwards . sanctified , not contracted , through our owne negligence . the negatiue part , forbidding the profanation of the sabbath . opp. the extremes , in excesse : a iewish and superstitious obseruation of the outward rest , preferring it before either the meanes , or workes of sanctification . mat. 12. 1 , 2. mark. 3. 2. luk. 13. 14. ioh. 9. 14 , 16. 1. mac. 2. 38. defect : the neglect of the outward rest , following of bodily labours and worldly businesse . exod. 34. 21. ● 31. 13 , 14. abuse of rest , to idlenesse : when rest is not vsed as a meanes , but men rest in it as the end ; which is worse than bodily labour . sabbathum asino●um . vanity , in profane sports and pastimes , which more distract , and more hinder our workes than honest labours . esa. 58. 13. sabbathum tituli . exod. 32. 6 , 18 , 19. sinne , as to gluttony , drunkennesse , whoredome , &c. sabbathum satanae . by necessity therefore are excused , the necessary labour in prouision of food . tending of cattel . mat. 12. 11 labours of mariners , being before the sabbath on y ● sea . fight for defence of our countrey . 1. mac. 2. 41. labours of seruants , and subiects , enioyned by their masters , and magistrates , &c. mark. 2. 27. the sabbath was made for man. the inward and spirituall rest from sinne . for as wee are to rest from sinne euery day ( that in this life wee may begin our eternall sabbath , heb. 4. 9. 10. ) so especially on the sabbath . esa. 56. 2. ● 58. 13. these workes are chiefly forbidden , as being especially seruile workes , whereby men serue the diuell . our owne workes . now followeth the sanctification of the rest , by vsing the meanes doing the workes of sanctification . the sabbath is to be sanctified , both publikely . priuately . the publike sanctification consisteth in vsing the meanes of sanctification in the worship of god. wherewe are to consider the duty of y ● ministers , who are to be the chiefe actors in the publike sanctification of the sabbath : their duty is to call vpō god in behalfe of the people . reade and preach the word . administer the sacraments at conuenient times , and as occasion is offered . people , to vouchsafe their presence in the assembly , leuit. 19. 30. 67. ● 23. 2. cōming duly . staying to the end . being present , to behaue themselues religiously and vprightly ( as hath been shewed in the second commandement ) in hearing the word . calling on y e name of god. the vse of y ● sacramēts . doing the workes of sanctification : as namely , in collections for the poore . 1. cor. 16. 2. opp. not to rest from sinne , which maketh the obseruation of the outward rest , odious vnto god. esa 1. 13 , 14 , 15. amos 5. 21. opp. in the ministers , carelesse non-residency idlenesse . people , absence , vpon no iust cause , through negligence . mat. 22. 5. luk. 14. 18 , 19 , 20. contempt and obstinacy , as in recusants , whether hereticks , as papists , &c. schismaticks , as brownists . heb. 10. 25. departure without any necessary cause . irreligious and hypocriticall behauiour in the worship of god. the sabbath is also to be sanctified priuately . the priuate sanctification consisteth in duties , which either haue reference to the publike sanctification , and those either going before , as preparation by meditation . prayer . following , as meditation of the word heard . application of it to our vse . conference with others , if wee be not alone , &c. seuerally are required , as meanes of sanctification , as reading . meditation of gods word . workes of creation . redēption by christ. inuocation by prayer . thankes-giuing , and singing of psalms . ps. 92. 1 godly conference . works of sanctification : as y ● workes of mercy . outward : as almes●giuing , visiting the sicke , &c. inward & spirituall ▪ as to teach the ignorant . reclaime the erroneous . admonish the backward . exhort & stir vp one another . rebuke the offendour . comfort the distressed . giue counsell to them which need it , or seeke it . reconcile them which bee at variance , &c. to neglect the priuate sanctification of the sabbath , mis-spending the time in worldly 〈◊〉 . idlenesse . vanity . sinne , &c. 2. we are to remember , or ( as deut. 5. 12. ) to obserue the sabbath that we may sanctifie it . where are duties required , both before : so to cast our businesse before-hand , and so to dispose of our affaires and iourneyes , &c. that on the sabbath we shall not need to bee distracted with bodily labours , or worldly businesse . on the sabbath , studiously to obserue it , that is , both seriously & soundly , as the words import . willingly and with delight . esa. 58. 13. to the weekly sabbath , wee are to adde all other sabbaths , lawfully ordained by the church ; all w ch are to be consecrated as sabbaths to the lord , whether they be ordinary and anniuersary , such as were the feast of purim . hest. 3. 7. ● 9. 21. the dedication . 1. macca . 4. 59. ioh. 10. 22. are the feasts of christs natiuity , resurrection , ascension , & pentecost . extraordinary , w ch are sabbaths of ●oy and thankes-giuing . neh. 8. 9 , 10. humiliation . ioel 1. 14. ● 2. 15. 2. chr. 20. 3. opp. to bee mindfull of the sabbath to profane it : as those who hauing any extraordinary businesse , will not bestow any part of the weeke vpon it , but will reserue it for the sabbath ; and make bold with god to borrow part of his day , &c. to obserue the sabbath for fashion sake , keeping the outward rest onely , putting on gay clothes , and doing nothing . to bee weary of the sabbath , and to wish it were gone . amos 8. 5. the not obseruing of sabbaths lawfully ordained by the church , either through neglect . contempt . the mis-spending of them , ( which fault is common , especially in the feast of christs natiuity ) to vanity and sinne . the summe of the second table . thou shalt loue thy neighbour as thy selfe . leuit. 19. 18. mat. 22. 39. rom. 13. 8 , 9. in which words we are to consider the duty , which is loue . 1. cor. 13. 1. ioh. 4. 20 , 21 3. 14. and this loue must bee vnfained . ro. 12. 9. 2. cor. 6. 6. 1. ioh. 3. 18. feruēt . 1. pet. 4. 8. 1. pet. 1. 22. obiect , thy neighbour , whereby is meant , euery one that is neere vnto v● not onely in friendship , as the pharises imagined , math. 5. 43. or in place and dwelling , as the word is commonly vsed : but also in nature , as euery man is , being made of the same blood , act. 17. 26. the same flesh , esa. 58. 7. after the same image of god , gen. 9. 6. howbeit of this loue there are degrees , gal. 6. 10. 1. tim. 5. 8. gen. 2. 24. manner , as thy selfe , mat. 7. 12 that is , as thou oughtest to loue thy selfe , in regard both of the loue naturall , whereby thou des●est thine own good and safety , as the preseruation of thy life , and health . wiues chastity . goods . good name , &c. spirituall , whereby thou desirest and seekest the saluation of thy soule , and the meanes thereof . the division of the second table . the commandements of the second table , cōcerne such duties and vices , as are either peculiar to some sorts of men ; as of superiours to inferiours . inferiours to superiours . as in the 5. commandement . cōmon to all : & they forbid such sins against the neighbour , as either haue the consent of the will to doe them ; and they are committed against the person , as in the sixth commandement . adiuncts of the person , whether inward , as chastity in the seuenth cōmandement . outward , as goods , in the 8. commādement . good name , in the ninth . goe before the consent of the will , as concupiscence : in the tenth commandement . the fifth commandement . the affirmatiue part , commanding the duties of superiours and inferiours . which are either generall to all superiours . inferiours . peculiar to some . the generall duties of all superiours . 1. to shew themselues worthy of honour : that as they would bee honoured as parents , so they should behaue themselues as parents . 2. to carry themselues moderately and modestly towards their inferiours . deut. 17. 20. 3. to shew grauity answerable to their dignity . iob 29. 8. 4. to goe before their inferiours according to knowledge , in the example of good life . 1. pet. 3. 7. psal. 101 2. the general dutie of all inferiours , is , to honour their superiours : & this honour is partly inward : viz. a reuerent estimation of them , according to their superiority . outward , of the signe , according to the manner of the countrey , as to rise vp to them . iob 29. 8. goe to meet them gen. 18. 2. bow the knee , and put off the hat . gen. 18. 2. stand before them . iob 29. 8. gen. 18. 8. giue them the precedence . 1. king. 2. 19. be silent when they speak . iob 29 ▪ 9 , 10. vse words of reuerence . 1. pet. 3. 6. gen. 31. 35. 42. 10. 1. sam. 1. 15. deed to minister vnto them as iust occasion is offered . genes . 18. 4 , 5. &c. mat. 8 ▪ 9. the negatiue part . forbidding the offences of superiours . inferiours . opp. to shew themselues vnworthy of honour . carry themselues insolently towards their inferiours . lightly , before thē . dissolutely , before thē . opp. to despise superiours . behaue our selues towards them vnreuerently . vndutifully . speciall duties . superiours are such as haue any preeminence aboue vs , whether it be in excellency onely , and that in respect of gifts they haue receiued , as all our betters , whether in gifts inward , as of the minde . outward , as age , as the ancient , pro. 16. 31. degree , by reason of birth , as noblemen and gentlemen . wealth . bestowed on vs , as our benefactors . authority also , as our gouernours . of superiours , in gifts receiued of god , as our betters : ( which signification in our modesty is to be extended to those who are our superiours , or equals in any gifts , though ( perhaps ) inferiours in others , phil. 2. 3. rom. 12. 10. ) and first , of superiours in the gifts of the minde : as learning , arts , wisedome , vertue , &c. their duty is in humility to acknowledge their gifts to bee committed vnto them as talents , whereof they are to giue a strait account . willingly to expose them to the glory of god. ma● . 25. good of others 1. cor. 12. 7. the duties of inferiours toward their superiours , in the gifts of the mind , viz. to acknowledge ingenuously the gifts of god where they are , and in that degree wherein they are , to praise god for them , &c. reuerence the party in whom they are . seeke vnto him to be profited thereby , as our need shall require . opp. to be lifted vp in heart aboue others , forgetting our account . abuse bury the gifts of god. opp. to deny , extenuate or depraue the good gifts of god in others . mark. 6. 3. disdaine to make vse of them , lest they should seeme to acknowledge their owne want , or the excellency of the other . the duties of the ancient , or superiour in age , viz. to be sober and graue . tit. 2. 2. by their wisedome and experience to aduise and instruct the younger . tit. 2. 4. to bee patternes and precedents of good things to the younger sort . prou. 16. 31. the duties of the yonger sort to wards the ancient : to reuerence them as fathers . 1. tim. 5. 1. leuit. 19. 32. iob 32. 4 , 6 , 7. ascribe experience and wisedome to their yeeres . iob 12. 12 32. 7. to hearken to their counsell . imitate their good example . the duties of the wealthy , to vse their riches as instruments of bounty and liberality , for the publike vse of the church . cōmon-wealth . priuate good of others . noble , to vse their nobility and gentry as instruments of magnanimity and munificence , & their power as a refuge and protection of the innocent and helplesse . the duties of those y ● be inferiour to them in outward estate , to esteeme of them as their superiours , in respect of that high or better estate wherein god hath placed them . reuerence them as they are , or may bee the instruments of god for the good of others , either in priuate , or publicke . 1. sam. 25. 8. opp. to be light or lewdly giuen . to be counsellers precedents of euill . opp. to despise the aged . esa. 3. 5. contemne their counsell . 1. king. 12. 8. neglect their good example . opp. to abuse their wealth , to niggardlinesse . power , to oppression , &c. opp. to disdaine the wealthy , as vnworthy of their wealth . presume against the honourable . esa. 5. 3. superiors , as benefactors , act. 20. 35. iob 29. 16. their duty in respect of the act of giuing , to doe it cheerfully , 2. cor. 9. 7. freely , luk. 6. 33 , 34 , 35. quickly , prou. 3. 28. discreetly and with choyce , that christ may take it as done to him . mat. 25. 40. gift bestowed , holily to dissemble it , rather then to cast it in the parties teeth , following therein the lord. iam. 1. 5. duties towards the benefactors , both inward : thankfulnesse , in acknowledging him the instrument of god for our good . esteeming as highly of the benefit after it is receiued , as before . making the best of the benefit , in respect of the gift it selfe , and of the mind of the giuer . outward : testification of our thankfulnesse in word by thankesgiuing . rom. 16. 4. deed , by requitall , if wee be able . prayer to god for them . 2. tim. 1. 16. opp. to bestow a benefit grudgingly and with ill will. 2. cor. 9. 7. seeking his owne profit therin . with delay : qui serò dat , diun●luit : he that is long in giuing , was long vnwilling . without choyce , so as hee may seeme rather to cast away a benefit , than rightly to bestow it . exprobrate the benefit bestowed . opp. vnthankfulnesse , in not acknowledging the benefit . esteeming lightly of it , after it is receiued . extenuating or deprauing it . forgetting it . not recompensing it either with the like , when we are able . prayer . requiting ill for good . pro. 17. 13. of superiours in authority : who are not onely preferred before vs as our betters ; but also set ouer vs as our gouernours , in that society wherein we liue . the duties of gouernours in generall : to gouerne their inferiours in the lord , containing them in the duties of piety and iustice. 1. tim. 2. 2. seeking not themselues , but the glory of god. rom. 13. 4 , 6. 2. chr●n . 19. 6. good of the inferiours . rom. 13. 4. correct offendors , according to y ● quality of their offence : wherein they are to vse discretiō to discerne of the cause . the disposition of the offendour . their owne affection , y ● they doe not proceed to correction , through choler and hastines : hatred of the person : but in iudgement , seeking y ● good of the party , if hee be corrigible . society y ● the euil may be taken away iudgmēt of god may be preuented . rest may feare . moderation , that neither they bee too remisse and indulgent . seuere or cruell . the generall duties of inferiours towards their gouernours , besides reuerēce , are , to be in awe of them . leuit. 19. 3. eph. 5. 33 6. 5. obey them , though euill , but not vnto euill . eph. 6. 1 , 2. col. 3. 22 , 23 , 24. 1. pet. 2. 13 , 18. submit themselues to their corrections . gen. 16. 6 , 9. 1. pet. 2. 19 , 20. testifie their loue and thankfulnesse to them by their seruice , or goods , as their necessity shall require . math. 15. 4 , 5. opp. contempt of gouernours , and the fruit thereof , which is mocking . prou. 30. 17. iude , vers . 8. disobedience to their lawfull commandements . rom. 13. 2. refusing of correction , and resisting of their power . prou. 15. 10 , 32. to be wanting to them in their need . math. 15. 6. speciall duties : gouernours are distinguished according to the societies wherein they gouern , viz. in the family . schooles and vniuersities . church . common-wealth . heere therfore are cōmanded , duties oeconomicall . scholasticall & academicall . ecclesiasticall . politicall . oeconomicall : duties of superiours and inferiours in the family : of whom there are three combinations , viz. the husband and wife . parents and children . masters and seruants . the mutuall duties of man & wife , are either common to them both , as coniugall loue , whereby ( they being vnited into one flesh ) doe loue one another aboue all others . gen. 2. 24. ephes. 5. 27 , 28 , 29. and one anothers kindred , as their owne . communication of their bodies , by mutuall beneuolence , performed by the one to the other . 1. cor. 7. 2 , 3 , 4 , 5. prou. 5. 18 , 19. coniugall fidelity , either of them keeping themselues proper to the other . mal. 2. 15. prou. 2. 17. goods , labours , endeuours , and mutuall helpe , for the mutuall good and comfort one of another . gen. 2. 18. both which require cohabitation and dwelling together . 1. pet. 3. 7. 1. cor. 7. 10. a. see peculiar . opp. want of loue , discord and dissension . mutuall beneuolence denyed , the one refusing the others bed . the bond of marriage broken by adultery . goods and helpes not communicated . separation of the one from the other , without iust and necessary cause . a. peculiar to either as the duties of the husband , to behaue himselfe as a head to the body , 1. cor. 11. 3. eph. 5. 23. in guiding , directing , instructing his wife according to knowledge . 1. pet. 3. 7. 1. cor. 14. 35. protecting her according to his power . ruth 3. 9. cherishing her as the more tender part of himselfe . ephes. 5. 23. 25 , 33. prouiding things needfull , according to his ability ; and communicating his goods to her , &c. gouerning her by an amiable gouernment , and giuing honour to her as the weaker vessell . 1. pet. 3. 7. gen. 26. 8. wife , to acknowledge her husband , to be her head and lord : to reuerence him , and to feare him . 1. pet. 3. 6. ephes. 5. 33. gen. 20. 16. 24. 65. bee subiect and obedient vnto him , as to the lord. col. 3. 18. 1. pet. 3. 16. eph. 5. 22 , 24. 1. cor. 14. 34. be amiable and gracious , seeking in all lawfull things , to please him . 1. pet 3. 4. cherish her husband as the better part of her selfe . tit. 2. 4. bee his assistant and helper , in gouerning the house , and performing the duties of a good huswife . prou. 31. 10 , 11 , 12 , &c. 1. tim. 5. 14. be good house-keepers . tit. 2. 5. opp. to be his wiues vnderling , contrary to the order of nature , and ordinance of god. genes . 3. 16. 1. cor. 11. 3 , 7 , 8 , 9. ephes. 5. 23. 1. tim. 2. 12 , 13 , 14. to betray his wiues chastity . to hate , or to strike her , which is his owne flesh . ephes. 5. 29. to deny things needful vnto her , being in his power . to be too vxorious , fondly doting vpon his wife . 1. king. 11. 4. imperious and rigorous towards her . col. 3. 19. opp. not to reuerence her husband as her head . 2. sam. 6. 16 , 20. to vsurpe dominion ouer him . 1. tim. 2. 12. to be of an vnquiet and prouoking spirit . prou. 21. 9 , 19. not to cherish her husband . not to be an helper , but a crosse to her husband pro. 12. 4. to play the ill houswife , either idle at home . gadding abroad . prou. 7. 11. 12. hitherto of the mutuall duties of man and wife : now follow their duties towards their family , in respect wherof they are gouernors ; either as parents , ouer their children . master and mistresse ouer their seruants . the duties of the hous-holders , towards those of their houshold in generall , are to rule them in y ● lord , keeping them in godly obedience , 1. tim. 3. 4. by domesticall instruction , both by doctrine , respecting priuate catechizing . deu. 6. 6 , 7. 2. tim. 3. 15. gen. 18. 19. the publike ministery , w ch they must cause them to frequent . exod. 20. 10. teach thē to vse aright , by preparing them . examining thē . example , going before them in exercises of religion , and in the practice of christian duties . iob 1. 5. iosh. 24. 15. discipline , vsing correctiō towards thē , either verbal , as moderate threatnings and reproofes . reall , as stripes , &c. prouide necessaries for them : as food , raiment , rest , and recreation . 1. tim. 5. 8. prou. 31. 15 , 21. gen. 30. 30. duties of parents towards their children , viz. fatherly & motherly loue of them , which is called storgè . psa. 103. 13. 2. sa. 18. 33. care for thē . and both in respect of their life naturall , as to nourish and bring them vp . 1. tim. 5. 10. traine them vp to some honest calling whereto they are apt by inclination , and by gifts . direct thē in matters of moment , & namely , in cōtracting mariage , gē . 24. 1 , 2. 1. cor. 7. 36 , 37. prouide and lay vp for thē , as god shall giue meanes . 2. cor. 12. 14. a. spirituall . opp. to be without naturall affection . rom 1. 31. 2. tim. 3. 3. to traine them vp in idlenesse or vanity . to neglect their children , neither prouiding for them by education in some honest ●●ling . laying vp for them . a. in respect of their life spirituall : viz. 1. as they bring them into the couenant of of grace , so to procure vnto them the sacrament of the couenant . genes . 17. 23. exod. 4. 25 , 26. luk. 1. 59 , 60. 2. to bring them vp in the feare of god. eph. 6. 4. instructing them carefully , deut. 11. 19. prou. 22. 6. chastising them moderately , prou. 19. 18. 13. 24. 22. 15. 23. 13 , 14. 3. to pray for them , and to blesse them . duties of children towards their parents . viz. to be answerable to them in loue . reuerence them highly , though their estate bee meane . gen. 31. 35. math. 21. 30. mal. 1. 6. stand in awe of them . leuit. 19. 3. obey them in the lord. ephes. 6. 1. col. 3. 20. prou. 23. 22. luk. 2. 51. shew themselues thankfull to their parents , by helping them with their goods . mat. 15. 4 , 5 , 6 , 1. tim. 5. 4. gen. 47. 12. seruice . luk. 15. 29. submit thēselues to their parents instruction . pro. 1. 8. 22. 19. 4. 4. correctiō heb. 12. 7 , 9. heb. 5. 8. be content to be ruled & directed by their parents in matters of importance , as of marriage . gē . 28. 1 , 2 , 7. preserue their parents goods . loue and reuerence those which be neere and deare to their parents , for their sakes . hitherto are to be referred the duties ( hest. 2. 7 , 20 ) of tutors & guardians , towards their pupils : whose parents as they succeed in gouernment , so they must succeed them in fatherly loue and care . pupils , who are to behaue themselues to their guardians , as dutifull children to their parents . opp. to take care for the bodies of their children , but not for their soules . ecclus. 16. 1 , 2 , 3. vsing no instruction . in chastising , either too remisse and indulgent . pro. 29. 15. 1. king. 1. 6. cruell . colos. 3. 21. ephes. 6. 4. not praying for them . opp. not to loue , but to hate thy parents . reuile or curse them . leuit. 20. 9. prou. 20. 20. strike them . exod. 21. 15. to bee ashamed of thy parents , because of their meannesse . to contemne and despise them . deut. 27. 17. pro. 15. 20. 30. 17. to scorne and deride them . gen 9. 22 , 24. to be disobedient towards them . deut. 21. 18. rom. 1. 30. 2. tim. 3. 2. 1. sam. 2. 25. to be vnkind and vnthankfull towards them , in not relieuing their want with our store . helping them with our seruice . to refuse or despise instruction . correction . pro. 5. 12 , 13 15. 5 10. 32. to marry against thy parents good will , thou being vnder their gouernment . gen. 26. 34. to diminish thy parents goods , and to mis spend them . prou. 28. 24. deut. 21. 20. to be vnkind or without naturall affection towards thy kindred . duties of masters towards their seruants , besides the ge●erall , which heere are to be applied : for they are to vse towards their seruants , 1. pet. ● . 18. equity and moderatiō , colos. 4. 1. iob 31. 13. in their commandements , which must be lawfull . possible to them . genes . 24. 8. profitable . 1. chron. 11. 17. proportionable to their ability . on the sabbath , necessary . gouernment , vsing thē as childrē , thou sustaining the place of a father to them . 2. king. 5. 13. brethren in christ. philem . 16. fellow-seruants of our master in heauen . eph. 6. 9. col. 4. 1. bounty , to bee good to them , they deseruing not ill , both whiles they remaine , to suffer them to thriue vnder vs. deut , 25. 4. at their departure with our liking ▪ to prefer them , or reward them as we may . deut. 15. 13 , 14. pro. 17. 2. after they are honestly departed , to esteeme them as our poore friends . opp. to be peruerse . 1. pet. 2. 18. gen. 16. 6. commanding things vnlawfull . vnprofitable . aboue their power . on the sabbath , vnnecessary . tyrannizing ouer them . exod. 5. 7 , 16. ephes. 6. 9. too remisse or indulgent towards them , suffering them to liue in idlenesse , not correcting them . prou. 29. 19 , 21. hard towards them . deut. 24. 14 , 15. duties of seruants , partly common , as to loue their masters : from which loue will arise a tender care of their masters credit . welfare . loue to their masters children . reuerence and honour them . 1. tim. 6. 1. 2. king. 5. 13. feare them . mal. 1. 6. submit themselues to their commandements , and to obey them . ephes . 6. 5. col. 3. 22 , 23. corrections . 1. pet. 2. 1● . gen. 16. 9. more peculiar to them , as to be diligent . col. 3. 22 , 23. ephes. 6. 5. genes . 31. 40. faithfull and true . tit. 2. 10. secret. thrifty for their masters profit . carefull to please their masters in all lawfull things . tit. 2. 9. duties scholasticall and academicall . the common duties ( not to mention the particular ) of superiours and gouernours in schooles and vniuersities , that as they are called fathers , so they should behaue themselues as fathers to their inferiours . 2. king. 2. 12. hence it is , ●hat salomon in his writings , calleth the party whom he instructeth , his sonne . inferiours , that as they are termed sonnes , so they should demeane themselues as dutifull children . 2. king. 2. 3. amos 7. 14. phil. 2. 22. opp. not to loue their masters , nor to care for their credit or welfare . to despise them . 1. tim. 6. 2. not to stand in awe of them . to be disobedient . to answere againe . tit. 2. 9. to be idle and slothfull . math. 25. 26. to be vnfaithfull and vntrue . 2. sam. 16. 3. to divulge his masters secrets . to waste his masters goods . luk. 16. 1. not to care for displeasing their masters . ecclesiasticall , betwixt the ministers , who are fathers . iudg. 17. 10 , 18 , 19. 2. king. 13. 14. 1. cor. 4. 15. people , who are the children . gal. 4. 19. philem. 10. the duties of ministers , respect their ministery , life , in both which they are to go before the people . deu. 33. ● . act. 20. 28. 1. tim. 4. 1● . tit. 2. 7 , 8. as touching the ministery : he is to preach the word in season , and out of season , 2. tim. 4. 2. and thereto hee is bound by a double bond of necessity , in respect of himselfe . 1. cor. 9. 16. ezech. 34. 2 , 10. zac. 11. 17. math. 25. 26 , 28 , 30. people . luk. 10. 42. prou. 29. 18. rom. 1. 16. 17. 1. cor. 1. 21. as touching his life , hee ought to be an example to his flock , tit. 2. 7. 1. tim. 4. 12. 1. thes. 2. 10. being in general , blamelesse . 1. tim. 3. 2. tit. 1. 6. particular , towards god , godly . 1. tim. 4. 7 , 12. ● 6. 11. neighbour , iust. psalm . 132. 9. charitable . 1. tim. 3. 2 , &c. 6. 11. meeke . 1. tim. 3. 2 , &c. 6. 11. courteous . 1. tim. 3. 2 , &c. 6. 11. liberall . 1. tim. 3. 2 , &c. 6. 11. himselfe , sober . temperate . chaste , and modest . 2. tim. 2. 22. opp. not to feede the people , either because he is vnable . esa. 56. 10. vnwilling , through idlenesse , zac. 11. 17. couetousnesse , as non-residents , not prouiding for their cures . to bee blame-worthy , being in respect of god , irreligious and profane . neighbour , vniust . 1. tim. 3. 3. vncharitable . 1. tim. 3. 3. hasty and vnquiet . 1. tim. 3. 3. vncourteous . couetous . esa. 36. 11. mic. 3. 11. himselfe , intemperate . incontinent . duties of the people towards their ministers , viz. to1 . tim. 3. 3. loue them dearly . 1. thes. 5. 13. galat. 4. 15. reuerence them highly . philip. 2. 29. 2. cor. 7. 19. gal. 4. 14. 1. tim. 5. 17. submit our selues to their ministery , and to obey them . heb. 13. 17. allow them liberal maintenance . 1. tim. 5. 17 , 18. prou. 3. 9. galat. 6. 6 , 7. 1. cor. 9. 7 , 8 , 9 , 11 , 13. politicall duties are either common to all , as they are members of the common-weale , peculiar to superiours . inferiours . the common duty , the loue of our countrey : whose common good is to be perferred before all particular duties , which we owe either to others , or to our selues . all therefore must labour to bee good common-wealths-men . 2. sam. 24. 17. nehem. 1. 4. 2. 3. ier. 9. 1. psalm . 122. 6 , 7 , 8. superiours in the cōmonweale , are the soueraigne prince . all other magistrates . 1. pet. 2. 13 , 14. all which , are fathers of their coūtrey , & so are to behaue thēselues . gen. 45. 8. iudg. 5. 7. opp. to hate the ministers for their worke sake . 1. king. 22. 8. contemne and despise them . luk. 10. 16. mocke , or otherwise abuse them . 2. chron. 36. 16. 2. king. 2. 23 , 24. 1. king. 13. 4. psal. 105 15. resist or disobey their ministery . hos. 4. 4. deut. 17. 12. act. 5. 39. de●y them sufficient maintenance , which is a mocking of god. gal. 6. 6 , 7. withdraw from them that which by law is appointed to them : which is sacriledge , and spoyling of god. mal. 3. 8 , 9. opp. to be vnprofitable members in the common-weale . hurtfull and pernicious , as traytors , and other malefactors . the soueraigne princes duty , is the good and commendable exercise of his soueraigne power , which cōsisteth especially in making good lawes , and seeing them executed . creating the magistrates of state , & containing them in their duty . exempting frō death such as they may lawfully pardon , being by the rigor of the law condemned to dea●h . the high and last appeales . waging warres , and concluding peace . in all w ch respects his gouernment must be godly , seeking the glory of god. iust , seeking the good of the commonweale . vertues : piety , and the true feare of god. deut. 17. 19. iustice. prou. 29. 4. clemency . prou. 20. 28. bounty and liberality . deut. 17. 17. prou. 28. 16. wisedome and learning . psalm . 2. 10. fortitude and courage . temperance and sobriety . prou. 30. 4 , 5. eccl. 10. 13 , 14. chastity . deut. 17. 17. prou. 31. 3. modesty and humility . deut. 17. 20. psalm . 131. 1. of magistrates . their duty , the conscionable execution of their office to the glory of god. honour of the soueraigne . good of the common-wealth . vertues , exod. 18. 21. deut. 1. 13. for they ought to be men of courage . fearing god. faithfull and true . haters of rewards , and free from couetousnesse . deut 16. 19 ● 23. 8. wise and pru●ent . vnpartiall and iust , without respect of persons . deut. 16. 18 , 19 , 20. opp. to seeke themselues . dastards and fearfull . ioh. 19. 12 , 13. irreligious . vnfaithfull and vnture . couetous , giuen to bribery . act. 24. 26. prou. 29. 4. extortion . vndiscreet . vniust , respecters of persons . prou. 28. 2● . duties of the subiects towards their soueraigne prince . 1. a speciall loue of them , from whence ariseth a speciall care of their safety , esteeming highly of them . 2. sam. 18. 3. 21. 17. lam. 4. 20. desire to pray for thē . 1. tim. 2. 1 , 2 psal. 61. 6 , 7. 2. to honour and reuerence them as the supreme gouernours vnder christ. 1. pet. 2. 17. prou. 24. 21. 3. to be obedient and subiect to them , and that for conscience sake . 1. pet. 2. 13. rom. 13. 1 , 5. 4. to be seruiceable vnto them , with our bodies and goods . rom. 13. 6 , 7. mat. 17. 27. 22. 21. duties of the people towards the magistra●e , being the cōmon duties of inferiours towards their gouernours . viz. reuerence . subiection to their lawfull commandements . punishments . 1. pet. 2. 13 , 14. thankfulnesse , allowing such stipends or fees as are due for their maintenance , &c. opp. not to loue the prince . not to care for his safety . to seeke to vndermine his safety , by secret and treche●ous conspiracies . 1. sam. 24. 6. 26. 9. 2. sam. 1. 14. to resist him by open rebellion . to speake ill of the prince , or to curse him . exod. 22. 28. 2. sam. 16. 7. 1. king. 2. 8 , 9. eccl. 10. 20. to despise or contemne him . 1. sam. 10. 26 , 27. 2. pet. 2. 10. to disobey their lawfull commandements . iosh. 1. 18 to deny them seruice by our bodies or goods , when iust occasion is offered . 1. king. 12. 18. the sixth commandement . the negatiue part , forbidding all those sinnes which are referred to the person of thy neighbour , and those either inward . outward . thy selfe . the inward sinnes are called the murther of the heart . math. 5. 22. 1. ioh. 3. 15. and to this head diuers particulars are to be referred . and those are either as roots and fountaines from whence the rest doe spring and flow ; as namely , vniust a●ger . hatred . fruits and streames proceeding from thence . anger is vniust , either when it is conceiued vpon no iust cause , but is ras● and vnaduised , math. 5. 22. the habite whereof is ir acundia or hastinesse . tit. 1. 7. prou. 14. 29. prou. 12. 16. exceedeth , either in greatnesse , being immoderate , as it were a short madnesse . eccl. 7. 10. prou. 29. 22. 27. 3. continuance , being inueterate , and turning into rancor and malice . ephes. 4. 26 , 27. the affirmatiue part , commanding those duties which ●uery man oweth to his owne , or his neighbours person . the dutie opposed , is ●ither ●ust anger . ephes. 4. 26. mark. 3. 5. remedy of vniust anger , ( ephes . 4. 1 , 2 , 3. col. 3. 12 , 13 , 14 ) viz. long-suffering and mildnesse . 1. cor. 13. 4. prou. 14. 29. goodnes , rom. 12. 21. in being slow to anger . iam. 1. 19. ready to forgiue . ephes. 4. 32. hatred of our neighbours person . leuit. 19. 17. 1. ioh. 3. 15. 2. 9 , 10 , 11. hatred is either priuatiue , as being an absence of loue ; which is an vniust mislike four neighbour ; not so much for any cause in him , as for want of loue in our selues . 1. ioh. 3. 4. positiue , wherof be 5. degrees : viz. when thou hatest another for euill receiued . math. 5. 43 , 44. euill s●spected : but charity is not suspitious . 1. cor. 13. 5 , 7. no cause without thy selfe that hatest . psal. 35. 19. 69. 5. ioh. 15. 25. euill done vnto him , as the obiect of thine vniustice . 2. sam. 13 15. his vertue and righteousnesse sake psal. 38. 19 , 20. math. 10. 22. 1. ioh. 3. 12. and these were the roots . the inward fruit of anger , is the desire or purpose of priuate reuenge leuit. 19. 18. rom. 12. 19. prou. 20. 22. 24. 29. 1. thes. 5. 15. the inward fruites of hatred , are either more generall , as being carried towards all sorts : viz. inhumanity or churlishnesse . 1. sam. 25. 3 , 10 , 11 , 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speciall . the duty opposed , loue of our neighbours person . hatred of his sinne . leuit. 19. 17 , 1● . the duties opposed , 1. to passe by an offence . prou. 19. 11. psal. 38. 13 , 14 prou. 10. 12. 2. freely to forgiue it . col. 3. 13. math. 6. 12 , 14. luk. 17. 3 , 4. math. 18. 21 , &c. 3. to forget it . leuit. 19. 8. 4. to requite good for euil to them that haue wronged vs , mat. 5. 44. in helping them . prou. 25. 21 , 22. praying for them . psalm . 35. 13. act. 7. 60. the duty opposed : humanity , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , courtesie . 1. pet. 3. 8. gen. 23. 4 , 6. 24. 19. act. 27. 3. the more speciall are distinguished according to the difference of the persons against whom they are referred . as first , against those w ch are in prosperity , & it is enuy against superiors pompeys enuy . gen. 4. 5. 37. 4. 8. act. 7. 9. mat. 27. 18. emulation against equalls . iam. 3. 14 , 16. caesars enuy . mat. 20. 12 , 15. dan. 6. 4. disda●ne against inferiours . luk. 15. 28 , 29. haman● enuy . hest. 5. 13. pro. 27. 4 14. 30. aduersity , as contempt . mat. 18. 10. prou. 18. 3. 14. 21. 17. 5. esa. 58. 7. hard-heartednesse or want of compassion . luk. 10. 31 , 32. 1. ioh. 3. 17. amos 6. 6. prou. 21. 13. reioycing at the euill of another , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prou. 24. 17 , 18. ● 17. 5. io● 31. 29. psalm . 35. 19 , 21 , 25. secondly , the fruits of hatred are such as are carried against freinds , fained friendship , being worse than open hostility , prou. 25. 19. such as is y ● friendship of flatterers and parasites . psal. 55. 12 , 13. pro. 27. 6 ● 19. 4. trecherous persons 2. sam. 20. 9. luk. 22. 4. 8. foes , as enmity , and that either open hostility . gal. 5. 20. secret grudge . prou. 26. 24 , 25 , 26. implacablenesse , rom. 1. ●1 . 2. tim. ● . 3. duty opposed , to wish others those good things , which either we haue , or they want . numb . 11. 29. act. 26. 29. congratulate the wel-fare of others , and to reioyce with them that reioyce . rom. 12. 15. 1. cor. 12. 26. duties opposed , 1. pet. 3. 8. pitty . luk. 7. 13. ● 10. 33. col. 3. 12. ephes. 4. 32. math. 9. 36. ● 14. 14. ●15 . 32. compassion . rom. 12. 15. 1. cor. 12. 26. heb. 13. 3. which is especially to be shewed in publike euils . esa. 24. 16. ezech. 9. 4. mercy . luk. 6. 36. math. 5. 7. iam. 2. 13. duty opposed , prou. 18. 24. true friendship , which must bee christian , in the lord. deut. 13. 6. sincere . 1. sam. 1● . 2. 20. ● . constant. prou. 17. 17. duties opposed , christian charity , wherby we loue our enemies for the lords sake . luk. 6. 35. placablenesse , and desire of reconciliation . ephes. 4. 27. math. 23. 24. 25 , 26. heereunto wee are to referre dissoluing friendship betwixt others , and setting friends at variance . prou. 6. 16 , 19. thirdly , against those w ch are vnder our power : as cruelty against those that are vnder our ( rom 1. 31. prou. 12. 10. ●11 . 17. lam . 2. 13. ) authority , by rigorous punishing . deut. 25. 2 , 3. 1. sam. 22. 18 , 19. might , by violent offering or reuenging iniuries . gen. 6. 11. iona. 3. 8. mat. 2. 16. indulgence . prou. 13. 24. 4. against neighbours and those which dwell in the same society , prou. 10. 12. galat. 5. 20. discord . iam. 3 16. contentiousnesse . iam. 3 16. strangers , inhospitality . 3. ioh. 10. math. 25. 42. and this was the murther of the heart : the outward signes wherof are also cōdemned , in y e countenance . gen. 4. 6. eyes . 1. sam. 18. 9. mat. 20. 15. gesture . math. 27. 39. psal. 37. 12. ● 59. 7 , 15. act. 7. 54. voice lowd speaking . ephes. 4. 31. interiection of anger , &c. as tush , raka , &c. mat. 5. 22. duty opp . friendship preserued in others . prou. 17. 9. friendship restored , by pacification or peace-maki●g . math. 5. 9. duties opp . clemency , seuerity , in both seeking the parties good , iude vers . 22 , 23. duties opp . concord . psal. 34. 14. 1. pet. 3. 11. peaceablenesse , tit. 3. 2 in resisting the beginnings of contention . pro. 17. 14 ecclus. 28. 10 , 11. taking away the occasions . depar●ing from his own right , to redeeme peace . gen. 13. 8 , 9 , 10. math. 17. 26. duty opp . [ hospitality . rom. 12. 13. 1. pet. 4. 9. heb. 13. 2 gen. 18. 3. math. 25. 35. duties opp . [ the signes of loue and good will : as courteous and milde behauiour . the outward murther is either in word . deed. the former , w ch is the murther of the tongue , is either mutuall , when the offence is committed on both sides : as in brawling and scolding . prou. 17. 19. 1. pet. 3. 9. seuerall , when offence is committed on the one part , and that either in presence , and before a mans face , as reuiling or railing , 1. cor. 6. 10. mat. 5. 22. whereto referre in superiors , vnchristiā menacing . eph. 6. 9. act. 9. 1. inferiors , murmuring phi. 2. 14. numb . 16. 41. scoffing and scorning . 2. chron. 36. 16. deu. 21. 9. galat. 4. 29. prou. 3. 34. cursing rom. 12. 14. iam. 3. 9. absence , or behind a mans backe , as tale-bearing . rom. 1. 30. leu. 19. 16. slandering . ezech . 22. 9. to w ch sin he is accessary , who willingly receiueth ill reports . prou. 25. 23. the murther which is in deed , is either of the body , soule : and in both , a man may offend by omission . cōmission . the bodily murther by omission , is , not to defend or preserue the life and person of our neighbour , when we may and ought , math. 27. 24. prou. 24. 11 , 12. hereto is referred all negligence , whereby our neighbours life may bee hazarded : as the not couering of a well . exod. 21. 33. deut. 22. 8. exod. 21. 29. the bodily murther which is by commission , standeth in three degrees : fighting in time of peace . tit. 3. 2. math. 26. 52. hurting or wounding the body of our neighbour . exod. 21. 24 , 25. leuit. 24. 19. taking away of his life . gen 9. 6. apoc. 22. 15. numb . 35. 33. duty opp . is a peaceable tongue , which speaketh no euill . psalm . 34. 12 , 13. good. pro. 12. 1● . 1● . duty opp . the preseruation and defence of our neighbours life and person . psalm . 82. 4. iob 29. 12. 1. king. 18. 1. duty oppos . abstinence from doing euill : a peaceable hand . tit. 1. 7. ● 3. 2. innocency . psal. 26. 6. doing good , or beneficence , heb. 13. 16. which is a fruite either of mercy and humanity , which is to be extended towards all . gal. 6. 10. ● 5. 22. brotherly loue towards those which be of the houshold of faith , and is the communion of saints in outward things . rom. 12. 13. but not euery one that taketh away another mans life , is guilty of murther : for those are to bee excepted , to whom the lord giueth the sword , as to magistrates against malefactors . gen. 9. 6. leuit. 24. 14. deut. 13. 5. ex●d . 22. 18 , 19 , 20. souldiers in lawfull battel . 1. sam. 25. 28. heb. 11. 33 , 34. deut. 20. 13. priuate men , in case of present necessity , for their owne lawfull defence . exod. 2. 22. offereth another ▪ as it were to bee slaine , as those who are said to kill another , by meere chance . exod. 21. 13. deut. 19. 4 , 5 , 6 , 10. murther , which is the taking away of a mans life , is to bee distinguished according to the variety of the manner whereby it is committed : for a man may commit murther , either as principall , and that diuersly : first , either directly , as by force and violence . num. 35. 16 , 17 , &c. 2. sam. 3. 27. ● 20. 10. indirectly , as by poyson . witchcraft . gal. 5. 20. apocal . 21. 8. secondly , either of his own accord , and that either of malice prepensed . gen. 4. 8. act. 23. 14. vpon some passion or perturbatiō of mind , as of blinde zeale . ioh. 16. 2. in heat & choler . in drunkēnesse . at y ● motion of another , by whō he is commanded , counselled , hired , to kill 2. sam. 13. 28. 1. kin. 21. 19. mark. 6. 24. ezech. 22. 12. accessary , and that diuers waies , whereof some are peculiar to supe riours , as by commandement . 2. sam. 12. 9. vniust sentence . 1. king. 21. 11. mat. 26. 66. not punishing murther . num. 35. 33. ex. 21. 14. common to all sorts : as by consent . act. 8. 1. 2. sam. 3. 30. counsell . mark. 6. 24. h●ring . mat. 26. 15. false testimony . deut. 19. 19. trechery . mat. 26. 48. 49. person y ● is murthered , for it is 1. of a stranger , who is no kinsman . kins-man , and then it is called paricide . 2. of a person priuate . publike . 3. of an offendor or wicked person . innocent . soule-murther , either in respect of the life naturall , which is the vniust vexing and grieuing of a mans soule . genes . 27. 46. exod. 1. 14. prou 10. 1. 1. sam. 1. 6 , 7. spirituall , gal. 2. 20 and is either by omission , when men ( especially gouernours ) neglect the saluation of others . genes . 4. 9. commission , as when a man is a scandall to another , or a cause of his sinne , as by prouocation , 1. king. 21 7 , 25. counsell . 2. sam. 16. 21. math. 16. 23. euill example . rom. 14. 15. so much of murther against the neighbour . duty opp . cheering and comforting others . gen. 45. 27. prou. 17. 22. duty opp . not to hinder the saluation of others , but to bee inoffensiue . 1. cor. 10. 32. 1. ioh 2. 10. to further the saluation of our neighbor , winning him vnto christ , or edifying him , 1. cor 9. 19 , 22. by the duties of the communion of saints in spirituall things , rom. 1. 11. 12. 1. thes sal . 5. 11 , 14 iam. 5. 19. viz. by mutuall obseruation . heb. 10. 24. the fruits thereof , toward the ignorant , instruction . dan. 12. 3. erroneous , reclaiming of him , that he may bee sound in the faith . somewhat backward , hebr. 3. 12 , 13. admonition . exhortation . offendours , reproofe . leuit. 19. 17. gal. 6. 1. comfortlesse , consolation . 1. thes. 5. 14. a godly example . math. 5. 16. 1. pet. 2. 12. ● 3. 1. selfe-murther in respect of the body , and life naturall , by omission , as by neglecting the preseruation of the health , in respect of thy diet , sleepe , labour , recreations , passions of the minde . not obseruing a moderation , but running into extremes . rec●●●y of health , refusing the helpe of physicke when it is needfull . ecclus. 38. 9 , 10 , 12. commission , as when men thrust themselues into danger ; or being in danger , will not vse such lawful meanes as god hath vouchsafed them . ecclus. 3. 27. math 4. 6. contriue their own death , either indirectly , by committing some capitall crime . numb . 16. 38. directly , by being their owne butchers . 1. sam. 31. 4. act. 1. 18. soule , and life spirituall , by omission , by neglecting the saluatiō of the soule , and the meanes thereof , and seeking the world , and desires therof , phil. 3. 19. first in order , and posting off repentance from time to time , to the extreme hazard of the soule . first in degree , that is , chiefly , reposing their happinesse therein , and subordinating their religion to worldly respects , and so in time of triall fall away , with the losse of their soules . commission , in making no conscience of sin , especially in sinning against conscience . prou. 19. 16. persisting in sinne without repentance . duty opp . care to preserue health , mar. 6. 31. by temperance and sobriety in diet . moderate sleepe and labour . honest and moderate recreations of body . minde . cheerfulnesse , auoiding worldly griefe . prou. 17. 22. recouer health by the christian vse of physicke . duty opp . care to preserue safety in auoiding dangers . repelling grosse iniuries . life . duty opp . to labour aboue all things for the saluation of our soules this care must shew it selfe in seeking the meanes & degrees of saluatiō ; as vocation , iustification , sanctification , mat. 6. 33. ioh. 6. 27. first in order , without delay . first in degree , that is , chiefly reposing our felicity therein ; and in respect thereof to contemne all worldly desires , as vaine & hurtfull . eccl. 2. 11 phil. 3. 8. auoiding sin , which is the bane of the soule , either by not committing sinne , though we mightgaine the whole world thereby . mar. 8. 36. remaining in sin , but forthwith , both repenting . pro. 28. 13. crauing pardon . the seuenth commandement . the affirmatiue part , commanding the preseruation of chastity , together with the mea●es signes . duty of pro●uring it in others . chastity is partly inward , in the soule . outward , of the body . inward chastity is the purity of the soule , from all motions passions of lust , or vnlawfull cōcupiscence of the flesh . 2. tim. 2. 22. 1. pet. 2. 11. for there is a lawfull concupiscence , whereby men or women desire the propagation of mankind by generation , according to the ordinance of god , being neither immoderate . vnseasonable . gen. 1. 28. ● 9. 1. heb. 13. 4. 1. cor. 7. 2 , 3 , 5. the outward chastity is , when we possesse our vessels , that is , our bodies , in holinesse and honour . 1. thes. 4. 4. such is the chastity of the eyes , containing them from beholding vanities , and the obiects of lust . psalm . 119. 37. iob 31. 1. ecclus. 9. 8 , 9. eares , shutting them against all vncleane talke . tongue , restraining it from all bawdy and filthy speaking . fact , abstaining from all vncleannesse , and wanton or vnchast pleasures . the negatiue part , forbidding all vncleannesse , together with the meanes . signes . being accessary vnto the vncleannesse of others . opp. vncleannesse inward . outward . the inward vncleannesse , is the concupiscence of the flesh , 1. ioh. 2. 16. or euill concupiscence , colos. 3. 5. being the adultery of the heart , math. 5. 28. and it is either a fore passion , going before the consent of the will , such as are the first motions of lust , which are more expresly and directly forbidden in the tenth commandement . iam. 1. 14 , 15. passion of lust , 1. thes. 4. 5. ioyned with the consent of the will : and this is either more sudden & momētany . mat 5. 28. inueterate , which is the burning of lust or lechery 1. cor. 7. 9. hos. 7. 4. opp. outward vncleannes , whereby the body , or any part thereof is polluted : as the adultery of the eyes , suffered to goe a whoring after y e obiects of lust . from hence all actuall vncleannes commonly ariseth gen. 6. 2. ●34 . 2. 2. sam. 11. 2. mat. 5. 28. prou. 23. 33. this is either actiue , when men or women hauing eyes full of adultery , seeke with their wanton lookes to entangle others with lust . 2. pet. 2. 14. pro. 6. 25. gen. 39. 7. passiue , when by beholding others , themselues are entangled . mat. 5. 28. sam. 11. 2. eares laid open to vncleane communication , and committing adultery with the vncleane tongue . tongue , in rotten and filthy speaking , wherby the mind of the hearer may bee defiled . eph. 4. 29. ● 5. 4 , 6. 1. cor. 15. 33. colos. 3. 8. fact , being committed either against sobriety , without a partner , such as are all acts of lust and vncleannes committed by thy selfe alone , waking . 1. cor. 6. 9. sleeping . deu. 23. 10 see a. honesty with a partner . a. the acts of vncleannesse committed against honesty , are distinguished according to the manner , that it is committed either with the consent of the partner . without the consent of the party , who is forced and rauished , rape . and this is a sin against both the seuenth comma de●●ent , as an act of brutish vnclea●esse ; and against the sixth , as a sinne of violence against the person : and so punished with death . deut. 22. 25 , 26. gen. 34. 2. 2. sam. 13. 14. differ̄ece of the persons with whom it is cōmitted : in respect of whom it is ( rom. 1. 26 , 27. ) said to be either according to the naturall vse , viz. of the male with y e female , being nor neere of kinne ; and is committed betweene persons being both single . as fornication , which if it bee committed with one ordinarily , she is called a concubine . diuers , be is called a whore●monger . married , & that either vnder pretence of marriage , as when neman hath 〈◊〉 w●ues ; 〈…〉 husbands . which is polygamy . mala. 2. 15. i euit . 18. 1● . 1. cor. 7. 2. deut. 17. 17. without pretence of mariage , which is more properly called adultery , leu. 20. 10. heb. 13. 4 ezec. 22. 11. and is simple adultery , whē the one party onely is married . double adultery , whē both are married persons . against y e naturall vse , being a mōstrous mixture of those w ch bee of the same blood , or neere of kindred , which is called incest . leuit. 18. 6 , 7. 1. cor. 5. 1. amos 2. 7. sexe , which is called buggery , or sodomy ro. 1. 26 , 27. leu. 18. 22. gen. 18. & 19. diuers kinds , as mankind with beasts . leuit. 18. 23. ● 20. 15 , 16. vnclean spirits , w ch are incubi , succubi . the sorts . chastity is either of single life , which is the gift of continency , or the pure ab●tinence from marriage . wedlock , consisting partly in coniugall fidelity . the moderate and modest vse of the marriage bed . pure abstinence vpon iust occasion , as in the time of absence of one from the other . fasting and prayer . 1. cor. 7. 5. the womans separation , or monethly sicknesse . see ezec. 18. 6. leuit. 18. 19. ● 20. 18. the meanes of chastity are either common , as prayer , it being the gift of god. math. 19. 11. 1. cor. 7. 7. company , with such as be sober and chaste . * speciall , which are to be vsed , either as preseruatiues : viz sobriety , moderating the delights of the taste : as temperance in diet . sight , abstaining from the view of vanities . obiects of lust . diligence and painfulnesse in our calling , or some honest labour . vigilancy . 1. pet. 4. 7. 1. thes. 5. 6. modesty in the eyes & countenance , that is , shamefastnes . 1. tim . 5. 6. speech . gesture and gate . attire . tit. 2. 3. 1. tim. 2. 9 , 10. the lawfull remedy : viz. the holy state of marriage ; into which men are bound to enter , when they finde the former meanes not sufficient for the preseruation of chastity in single life ; that those who cannot liue chastly in single life ; may liue chastly in wedlocke . 1. cor. 7. 2 , 9. heb. 13. 4. opp. incontinency in single life , whiles men choose to burne , rather than to marry . 1. cor. 7. 9. opp. the breach of wedlocke , by being vnfaithfull one to the other . vsing of the marriage bed immoderately , as a meanes , rather than a remedy of lust . immodestly , forgetting the rules of shamefastnesse . honesty . vnseasonably , at forbidden times . * opp. company with persons vnchast and vncleane . 1. cor. 5. 6 , 9 , 11. wanton and effeminate . ephes. 5. 7. drunkards and belly-gods . prou. 23. 20. opp. intemperance in diet ; drunkennes , or much drinking of wine and strong drinks . 1. pet. 4. 3. prou. 23. 33. gen. 19. 32 , 33. gluttony . ezech. 16. 49. vnchast eyes beholding persons beautifull or wanton . pictures obscence . bawdy enterludes and playes . reading vnchast bookes . opp. idlenesse . slothfulnesse . ezech. 16. 49. 2. sam. 11. 2. opp. immodest countenance . impudency , the harlots fore-head . prou. 7. 13. ier. 3. 3. speech . 1. tim. 5. 13. prou. 7. 11. gesture and gate , as proud , esa. 3. 16 , 17. wanton behauiour : whereto referre wanton dancing . 2. pet. 2. 7. 2. cor. 12. 21. attire . prou. 7. 10. zeph. 1. 8. opp. marriage in them that haue not the gift of continency , vnnecessarily delayed ; especially after marriage promised . vow , or resolute purpose to liue single , whether wee haue the gift of continency , or not . vnlawfull diuorces . math. 19. 9. the signes are sobriety . ecclus. 19. 27 , 28. modesty & shamefastnes . keeping of sober and chast company . w ch being also meanes , are in a double respect required in this commandement . auoiding all iust suspicions and shewes of euill . pro. 5. 8. the duty of procuring or preseruing chastity in others , belongeth commonly to all , as occasion serueth . genes . 39. 9. 2. sam. 13. 13. especially to parents , who are to protect their childrens chastity . deut. 22. 19 , 21. prouide them the remedy of marriage in due season . gen. 24. 4. magistrats , who are by good lawes to prouide for the preseruation of chastity . seuere punishments to represse vncleannesse . opp. wantonnesse . immodesty and impudency . haunting vnchaste company . frequenting suspected places , especially at suspicious times . prou. 7. 8 , 9. iob 31. 9. ● 24. 15. opp. to be accessary to the vncleannesse of others , psa. 50. 18. this offence is cōmitted priuately , by bawds , and such as are the diuels instruments to bring naughty-packs together . those , which any way consent , counsell or allure to vncleannesse . 2. sam. 13. 5. ● 16. 21. them , who prostitute them whose chastity they ought to protect : as husbands their wiues , or parents their daughters . leuit. 19. 29. parents , who for no iust cause deny marriage to their children . publikely by magistrates and gouernors , who either permit this sinne , by imposing no punishment , especially those who tolerate stewes . deut. 23. 17. light or ridiculous punishments . forbid the remedy , which is marriage . 1. tim. 4. 3. the eighth commandement . the affirmatiue part , commanding those duties which concerne our owne ▪ or our neighbours goods , and outward estate . these duties are either more generall . speciall . the generall duties stand in 3. degrees : 1. to abstaine from doing any iniury or wrong to our neighbour , in respect of his goods or estate . 1. cor. 6. 7 , 8. or if wee haue , to make him amends . exod. 22. 5. 2 to preserue as much as we may , our owne and our neighbours goods , ioh. 6. 12. deut. 22. 1 , 2 , 3 , 4. exod 23. 4 , 5. 3. to be helpfull to others , as our ability affordeth , and their necessity requireth . ephes. 4. 28. the speciall duties concerne the iust ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) possession of our goods , and that containeth 2. branches ; iust getting or obtaining of our goods . mar. 8. 36. prou. 16. 8. keeping or retaining of them . lawfull ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) vse of our goods . the negatiue part , forbidding those vices that concerne our owne , or our neighbours goods and outward estate . opp. to be hurtfull to our neighbour , in hindring or impairing his estate , mark. 10. 19. wanting to our neighbour or our selues , in not preseruing his , or our owne goods . imploying our goods as wee ought , to our own good . the benefit of others . opp. vniust possession , either by vniust getting . prou. 13. 11. hab. 2. 9. ier. 17. 11. vniust detaining . all forbiddē vnder the name of theft . vnlawfull vse of goods . vnto iust getting there are 4. vertues , or inward duties required , whereby we shall bee fitly disposed f●r y e keeping of this commandement , viz. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , heb. 13. 5. the not setting of our hearts vpon riches . psal. 62. 10. math. 6. 33. 2. contentednesse with that condition which god in his most wise , iust , and fatherly prouidence doth allot vnto vs. heb. 13. 5. 1. tim. 6. 6 , 7 , 8. phil. 4. 11 , 12. 3. a moderate desire of such things as are conuenient & necessary for vs , math. 6. 11. prou. 30. 8. both for our owne maintenance , according to y e necessity of nature . 1. tim. 6. 8. person . 1. tim. 5. 8. state , as we are either priuate or publike persons , &c. reliefe of others , pro. 5. 15 , 16. act. 20. 35. priuately . eph. 4. 28. publikely , in church . commōweale . 4. a moderate care , to prouide those things which are conuenient and necessary for vs. gen. 30. 30. 1. tim. 5. 8. 2. cor. 12. 13 , 14. prou. 31. 13. &c. mat. 6. 11. that which wee ●ay for , we must bee carefull to obtaine by the vse of lawfull meanes . 1. opp. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , loue of money , col. 3. 3. 1. tim. 6. 10. the roote of all the sinnes forbidden in this commandement , which is also called the lust of the eyes . 1. ioh. 2. 16. 2. opp. discontentednesse , disposing men to couet and seeke more than is needfull , though they haue not lawfull meanes : to which vice they make themselues subiect , who haue not learned to liue within their compasse . 3. opp. affectation of pouerty , as in begging friers , &c. pro. 30. 8. ephes. 4. 28. act. 20. 35. couetousnesse and ambition , wherunto , besides the loue of money , and preferment , concurre a resolution to be rich , and great in this world , whether god giue good meanes or not . 1. tim. 6. 9. hasting to be rich . prou. 28. 20 , 22. 20. 21. an insatiable desire still to haue more . eccl. 4. 8. prou. 27. 20. 4. opp. improuidence and carelesnesse . prou. 10. 5. 1. tim. 5. 8. immoderate and carking care . math. 6. 25 , &c. phil. 4. 6. the sorts of iust getting , without contract , as of things gottē by our selues , receiued from others . by contract . goods are gotten & procured lawfully by our selues , and our owne meanes , either extraordinarily , by the law of nature : as those things w ch haue no owner , either because they are cōmon by the law of nature . were neuer in the possessiō of any . are cast off willingly , & abandoned by their owners . these by right appertaine to the first getter . finder . nations : as those things which are gotten from the enemie by lawfull warre . ordinarily , by y e sweat of our browes in a lawfull calling . ephes. 4. 28. where two things are required . viz. a lawfull calling . diligence therin . lawfull calling are either publike , and those either supreme or soueraigne ; as of the prince . subordinate , and those ecclesiasticall , as of ministers and lawfull gouernours in the church . ciuill , and those seruing for peace . warre . priuate , as husbandry . eccl. ● . 8. arts liberall , whether professions , as of diuinity . law. physicke . preparatiues vnto professions , as the seuen liberall arts. illiberall , as trades seruing either for the making of things needfull , as handicrafts , &c. communicating of thē , either by whole-sale . retaile . opp. inordinate walking , 2. thes. 3. 6 , 7 , 11. opposed to the lawfull calling , viz no calling , as common beggers & rogues . deut. 15. 4. 2. thes. 3. 10. superfluous gentlemen , who hauing nothing to maintaine them , refuse to liue in any calling , luk. 16. 3. bad calling , as those w ch maintaine thēselues by vnlawfull professions , as harlots and bawds . witches and wizards , iugglers , stage-players , &c. gaming , as gamesters . keepers of gaming houses , &c. diligent walking in our calling , viz. idlenes , 2. thes. 3. 11 , 12. math. 25. 30. pro. 18. 9. there is also a lawfull acquisition or getting of things wee receiue from others , who either were the true owners thereof , as that which wee haue receiued by free gift , whereunto legacies are to be referred . succession & inheritance . numb . 27. 8 , 9. were supposed to haue been the true owners : as by prescription in things which may bee prescribed , hauing been without interruption enioyed , the whole time appointed by lawes . the sorts of vniust getting , viz by fraud , which is properly called theft . force , which is robbery . leuit. 19. 13. 1. thes. 4. 6. luk. 3. 14. 1. cor. 6. 10. theft is to be distinguished according to the difference of the manner , that it is manifest , when the theefe is taken with the manner : that is , either in the act of stealing . with y e thing stolne . not manifest . persons which doe steale , for it is either domestical , as the theft of the wife . children . prou. 28. 24. deut. 21. 20. seruants . tit. 2. 10. math. 24. 49. committed by other which bee not of the same family . obiects , which are stolne : for it is either of persons , by surreption , to be sold , 1. tim. 1. 10. deut. 24. 7. exod. 21. 16. mangled , as beggers steale children . married , as wooers sometimes do young maids , against the will of the parents or gouernours . prodition or trechery . mat. 26. 15. supposition of changelings . 1. king. 3. 20. things whereof there bee diuers distinctions . see a. a. things : whereof there be diuers distinctions , that it is 1. of things ciuill , and those either priuate . common or publike , and that is peculatus , robbing of the common-wealth . sacred , & that is sacriledge : as rom. 2. 22. of gifts , or vowed to bee giuen to god. iosh. 7. 21. ●6 . 22. act. 5. 2 , 3. prou. 20. 25. dan. 5. 2 , 23. tenths , and other church-duties . mal. 3. 8. church-liuings , leuit. 27. 21. neh. 13. 8. mangled by corrupt patrons . alienated by appropriations . deuoured , by the ha●pies of princes courts . 2. of immoueables , as remouing of land-markes . deut. 19. 14. prou. 22. 28. hos. 5. 10. deut. 27. 17. moueables , whether liuing , as plants , and their fruits , deut. 23. 24 , 25. fowles . fishes . beasts , exod. 22. 1. and if of many together , it is abigeatus . iob. 15 , 17. without life , as money , by cutpurses , &c. stuffe and apparell , for stealing whereof , those which conuey themselues into houses , are called directarij . writings and instruments embezeled and stolne . depraued & corrupted , or falsified . robbery or rapine is distinguished by the end : for thereby is intended , either the neighbours harme , which is spoyling ; as in those who are called incendiarij , who maliciously set on fire their neighbours houses , or corne . venefici , who spoyle mens goods or cattell , by poyson . charmes , inchantments , witchcraft . robbers owne profit or gain : & is committed either vnder pretence of authority by great theeues , and is called oppression : and that is by vsurpation , without colour of law. gen. 21. 25. iudg. 18. 25. 27. extortion , vnder colour of law. psalm . 94. 20. luk. 19. 8. without any such pretence of authority , whether in time of warre , as the pillage of souldiers , towards them that are not enemies . deut. 2. 5 , 6. luk. 3. 14. peace , whether by land , as robbing by the high way . luk. 10. 30. burglary , or breaking into houses . exod. 22. 2 , 3. sea , as pyracy . to these sorts of theeues and robbers , we are to adioyne those that be accessary to their sinne , either before-hand , by consent . psal. 50. 18. counsell or prouocatiō . 1. kin. 21. at the time , by helping and assisting them . after , by receiuing the theeues . things stolne . partaking with them in the gaine . pro. 29. 24. ●1 . 14. now followeth the acquisition or getting , which is by contract , which is the consent between parties , concerning the alienation or permutation of things vpon condition , and that condition is either presently performed , for the time to come , assured by obliga●●ōs verball , wether by word of mouth . writing , a● bills . bonds . reall , as by pawnes . mortgage . personall , as by sureties . hostages . in contracts we are to behaue our selues vprightly , without dissimulation or guile , as in the sight of god , psalm . 15. 2 , 4. obseruing in our words , truth . zac. 8. 16. promises , faithfulnesse . deeds , iustice . contracts are concerning alienation of things for a time : euer : and both of them either free. for recōpēce committing to trust . the free alienation for a time , is either of the vse onely , which is commodation or lending to vse , the property retained . property also , which is mutuation or lending to spend ; and hath place in things which are spent in the vse . in things lent to vse , the duty of y e borrower is to vse the same to that end for which it was lent , and not to abuse it . restore y ● same particular safe and entire , or to make it good . at the time appointed . opp. to deale deceitfully . ezech. 22. 12. 1. thes. 4. 6. the highest degree wherof is coozenage . vse lying . prou. 21. 6. vnfaithfulnesse in promises . vniustice and inequality . opp. to abuse the thing borrowed , or to vse it further than the lender would like of . to impaire it , and not to make , or not to bee willing to make amends . not to restore it at all , or not at the time appointed , detaining it against the lenders good will. in things lent to be spent , the duty of the lender , is to intend and seeke the borrowers good , and not his owne gaine . surety , if there bee any , to giue his word for those that bee thrifty and honest , and to make good his word . borrower towards the surety , to saue him harmelesse . creditor , to restore the principall , in the full value . at y e time appointed . the free alienation which is perpetuall , is donation , and is heere considered as it is made , with condition , and not absolutely . limitation of certaine duties , seruices , which the receiuer is bound to performe . the alienation which is for recompence , is a commutation , wherein equality is to bee obserued betwixt the things committed . in these contracts out do vt des : do vt facias , vel contra , that is , there is a commutation either of things themselues , or their vse , mens labour and industry , for an equall recompēce . opp. in the lender , to lend for gaine , which is vsury : to which sin , are accessary brokers for vsurers . borrowers without necessity , vpon vsurie . surety , to giue his word for persons vnthrifty . dishonest . not to performe couenants . borrower , not to repay the principall at the time appointed : wherein they especially offend , who are voluntary banquerupts . opp. inequality in illiberall contracts . the commutation of the things thēselues , is either of ware for ware , which is bartery , money for money , which is exchange . ware for money , which is selling : wherein is required as touching the person , that he be the right owner , or authorized by him . thing , y ● it be saleable , in respect of the substance . vse . price , that is be iust and equall . manner of selling , that it bee without fraud or deceit . money for ware , which is buying . opp. in regard of the person , when a man selleth that which he hath no right to sell. thing , which is not saleable , either because it is not valuable by money : as those who sell the graces of god , as miraculous healing , 2. king. 5. 20. pardon of sinne . iustice , by bribery . vntruthes , as false witnesses . lawyers , who be patrons of bad causes . liberality and time , as vsurers doe . money-worth , being in respect of the substance , counterfeit , or corrupt . amos 8. 6. vse , vnprofitable , or hurtfull . price , being vnequall : in which respect they chiefly offend , euen as publike theeues , whose practice is , to raise the prices of things , as regraters . forestallers . ingrosers . dardanarij , hucksters , and whorders vp of commodities , to cause a dearth . prou. 11. 26. manner , when mē vse deceitfull words , flattering the buyer . praising the ware vnworthily , and concealing or extenuating the faults therof , not lessening the price . deeds , in respect of the kind , giuing one for another . quality , that the ware may seeme better than it is , as comparing it with that which is naught . vsing false lights . setting a false glosse on it . quantity , by vsing false waights and measures . prou. 11. 1. weighing and measuring , whereto referre too much stretching of cloth . mixture , of that which is worse , they sell the lesse quantity of the better : as water with wine , wooll , or meale , &c. in buying , regard is to be had of the person , of whom thou buyest , that hee haue right to sell. thing , that it bee a thing which is valuable by money , and may bee lawfully bought with money . price , that thou giue , and if thou hast knowledge , that thou offer an equall price : and if he sell for need , to giue rather more , than lesse than the worth . manner , that it bee void of all deceit and wrong . opp. in regard of the person , to buy of him that hath no right to sell : as to buy stolne goods . thing , to buy that , which either cannot be valued by money , as the graces of god : which properly is symonie . act. 8. 18 , 19. remission of sin : as those which buy pardons . holy orders , &c. ought not to be bought or sold for money , as presentations vnto benefices , which also are called symony . vniustice , of a iudge corrupted by thee . false testimony of a witnesse suborned or hired by thee . price , to offer much lesse than thou knowest the thing to bee worth . take aduantage of the sellers need , and for that cause to giue the lesse . amos 8. 6. manner , vsing deceit , in words , vnworthily dispraising the ware . prou. 20. 14. deeds , as deceiuing y e seller with the money which is paid , in regard of the substance , or quality , being counterfeit . quantity , that is , waight heere offend chiefly counterfeiters . clippers of coyne . number , as to deceiue in the tale , to giue 9. pence , for 12. pence , or 7. shillings 6. pence , for 10. shillings , &c. to the former contracts we are to refer oppignoration , which is a contract partly of lending and borrowing vpon a pawne . buying and selling , if the condition be not obserued . the duty of the giuer of the pawne is , not to deceiue the taker , in the worth thereof . the duty of the lender vpon a pawne is , to prouide onely for his indemnity : as if hee haue to deale with a needy brother , either to take none of him . such onely as hee may well spare . ex. 22. 26. deut. 24. 6 , 10 , 11 , 12 , 13. restore it presently . the contract which concerneth the alienation of the vse for hire , hath two parts : location or letting to hire . conduction or taking to hire . the duty of him that letteth to hire , is to let that onely which hath a fruitfull vse , which may be seuered from the property , which he reserueth to himselfe . require an hire proportionable to that vse , the impairing , hazard , and charge also being considered . let that which is fit for the vse to which it is let . beare the hazard , if it miscarry without the hirers default . exod. 22. 15. the duty of the hirer , is to vse the thing hired , onely to that end for which it was let . restore it at the time appointed . restore it entire , of if it hath miscarried through his default , to make it good . exod. 22. 12. opp. in the borrower , to lay a pawne of lesse value than the summe which is borrowed , with purpose to forfeit the same . lender , to seeke gaine , by taking the fruitfull vse of the thing in respect of the loane ; which is a spice of vsury : antichresis . the forfeiture , prouiding not onely for his indemnity . to take a pawne of a needy brother , which hee cannot well spare , and not to restore it presently . ezech. 18. 7 , 12. ●33 . 15. opp. to let that which hath no fruitfull vse , but is spent in the vse ; which is vsury vnder pretence of letting . to require an vnreasonable hire , and to take aduantage of the hire●s necessity . to let that which is vnfit for the vse to which it is let . to exact a recompence aboue couenant , for some harme which hath happened to the thing let , without the hirers fault . opp. to abuse that which is hired , to other purpose . not to restore it . not to make it good , hauing by his default impaired or spoyled it . contracts , wherein is a commutation of mens skill , industry and labour for an equall stipend or reward , may be referred to the contract of location and conduction . the duty of him that hireth another mans labour , is to allow him an equll stipend . 1. tim. 5. 18. giue it him , if he be poore , without delay . leuit. 19. 13. deut. 24. 14 , 15. the duty of him that is hired , is to require a stipend proportionable . imploy his labour and skill faithfully , and diligently . gen. 31. 6 , 39 , 40. to this head are to be referred the fees and duties of lawyers , physicians ▪ chirurgians , schoole-masters , and of all artificers and trades-men , who imploy their labour or skill for recompence . now follow those contracts wherein are committed to trust either things . persons . things , as goods cōmitted to depositaries , ( to whom sequesters are to bee referred ) whose duty is to keepe them safe . restore them to the owner , demanding them . make them good , if by his default they be impaired or lost . exo. 22. 10 , 11 , 12. feoffees of trust , executors , who are faithfully to discharge that trust reposed in them . opp. not to allow an equall stipend to men for then labour . to detaine the poore mans hire . iam. 5. 4. opp. to require an vnreasonable allowance . to deale negligently . vnfaithfully . opp. to vse the things committed to their trust , ( by which vse they are impaired ) or to turne them to their owne profit . not to restore them , especially committed to their trust in a tumultuous time : as in feare of fire . not to make them good , hauing impaired or spoyled them . opp. in feoffees and executors , to deale vnfaithfully . persons committed to trust , are pupils , or orphans , committed to tutors and guardians . whose duty is , 1. to remember , that they are set ouer orphans , not for their owne , but for the orphans good . 2. as they succeed the naturall parents in authority , so they ought to succeed them in fatherly affection . hest. 2 7. the other branch of iust possession , is iust keeping : which containeth two things , the preseruing and retaining of our owne goods . restoring of that which is other mens . wee are bound to preserue our goods , as being talents committed to vs of god , and not to neglect them , or to expose thē ( as it were ) to pilserers and stealers . suffer them to be spoyled or lost . ioh. 6. 12. which are the opposite vices . quest. whether for retaining our goods , and maintaining our right , it be lawfull to goe to law ? answ. it may be lawfull ( though most men offend in going to law , ) if these cautions bee obserued , viz. that 1. the cause be iust , weighty and necessary . 2. charity be not broken . 3. it be vsed as the last refuge . restitution of other mens goods , which either haue been vnlawfully gotten . cannot lawfully bee retained . opp. not to seeke the orphans , but their owne profit . to make a prey of them , and to vse them not as children , but rather as slaues which are bought and sold. opp. to go to law , for causes trifling . vniust . in stomake and malice . not as the last remedy , but as present meanes to molest our neighbour . opp. to persist in the wrong , by not restoring . opp. to detaine them against the owners will. concerning restitution of things vnlawfully gotten , these 5. poynts are to be considered , viz. 1. that restitution is to be made . leuit. 6. 4. 5. num. 5. 6 , 7 , 8. 1. sam. 12. 4. luk. 19. 8. mat. 27. 3. ezech. 33. 14 , 15. 2. who is to make restitution : viz. euery one that hath vniustly got , whether by force or by fraud , or by any vniust meanes whatsoeuer . 3. to whom ? viz. to the party damnified , leuit. 6. 5. or if hee be dead , to those who are next of kinne , numb . 5. 7 , 8. or for want of them , let him giue it to good vses . 4. how much ? the full value at the least , leuit. 6. 5. numb . 5. 7. luk. 19. 8. or if hee be not able , yet so much as hee can . exod. 22. 3. 5. when ? so soone as hee seeketh forgiuenesse at the hands of god. num. 5. 6 , 7 , 8. leuit. 6. 2. &c. mal. 5. 23 , 24. restitution also is to bee made of such things , as hauing come lawfully to our hands , cannot lawfully be detained against the owners good will , we being able to restore them : and these are things which either wee haue found , which we must esteem as committed to our trust , by the lord , that wee may restore them to the true owner , if hee can possibly bee knowne . exod. 23. 4. deut. 22. 2 , 3. receiued by contract , as things ali●nated for a time ; as things le●t , let , or l●d to paw●e . psal. 37. 21. ezech. 18. 12. committed to our trust . leu. 6. 2 , 4. now followeth the right vse of our goods towards our selues , which is the fruition of them . others , which is the free communication of thē . prou. 5. 15 , 16. we are to enioy and to vse to our comfort , the good gifts of god. eccl. 5. 17 , 18. and heereto belong 2. vertues parsimony in the honest sauing and sparing of things , that they be not idly and vnprofitably wasted or spent . prou. 27. 23 , 24 , 25 , 26 , 27. frugality , in the sober and moderate spending of our goods , according to our calling and ability , to profitable and needfull vses . sit condus fortior promo . to the free communication of goods to the good of others , prou. 21. 21. two vertues are required : liberality , that wee communicate them willingly , and cheerfully . iustice , that we giue of our owne , without doing wrong to others . free communication of goods , is either for a time , by lending . psal. 112. 5. deut. 15. 7 , 8. luk. 6. 35. euer , by giuing , to vses publike , both ciuill . 2. sam. 17. 27 , 28 , 29. ecclesiasticall . pro. 3. 9. ex. 36. 5 , 6. 1. chr. 29. 9 priuate , as almes-giuing , and relieuing the necessities of our brethren . hebr. 13. 16. luk. 21. 4. ● 12. 33. math. 25. 35. opp. niggardlinesse , which keepeth men not onely from communicating of goods , but also from enioying them . eccl. 6. 2. ● 4. 8. ecclus. 14. 3 , 4 , 5 , 6. and is a double theft . wasting and mis-spending , to vses vnnecessary aboue our power . dishonest . opp. couetousnesse . hard-heartednesse . 1. ioh. 3. 17. prou. 21. 13. luk. 16. 23 , 24. the ninth commandement . thou shalt not vtter a false ( or vaine , deut. 5. 20. ) testimony concerning thy neighbour . the affirmatiue part , commanding , that our speech concerning our neighbour , or our selues , should bee both true , charitable , and tendring his , and our own credit & good name . 1. cor. 13. 6. ephes. 4. 15. heere therefore is commanded the preseruation of truth amongst men . the fame and good name of men , both our owne . of others . of truth , we are to consider 3. things : 1. what it is : viz. a conformity both of our speech with our mind . psal. 15. 2. minde with the things thēselues . 2. that in all our speech it is religiously to bee obserued . prou. 12. 19. ephes. 4 , 25. zach. 8. 16. 3. the manner how it is to be professed , viz. freely . dan. 3. 16 , 17 , 18. act. 4. 8 , 10 , 13. simply with discretion . mat. 10. 16. the negatiue part , forbidding all speech false and vaine . vncharitable , especially such as tendeth to the diffamation of our neighbour . opp. all falshood in speech leuit. 19. 11. col. 3. 9. eph. 4. 25. prou. 6. 17. ● 12. 22. ● 19. 5 , 9. psal. 5. 6. apoc. 21. 8 whether wee speake that w ch is false : falsly , with a minde to deceiue : whether in iest , as the esting lye w ch is false in meaning , as well as in words , hos. 7. 3. being neither figuratiue . nor y ● true meaning discouered by gesture , countenance , pronunciation , &c. earnest , whether to helpe , as the officiouslye . hurt as the perniciouslye . opp. to freedome in the excesse , vndiscreet and vnseasonable profession of the truth , to the vnnecessary hurt or danger of our selues , or others . defect , when through ●eare , or any sinister respect , the truth is denied . mat. 26. 70 , 72 , 74. betrayed . 2. tim. 4. 16. simplicity , a doubling and deceitfull tongue . psal. 55. 22. psalm . 12. 2. ● 109. 2. zeph. 3. 13. ier. 9. 8 , 9. the meanes of truth , that it may bee amongst men , that is , that it bee knowne , are loue of the truth . pro. 23. 23. docility or teachablenesse . act. 17. 11. preserued and maintained : constancy and stedfastnesse in the truth . ephes. 4. 14. profitably be , are profitable speech , tending to gods glory . ephes. 5. 4. our neighbours good , spirituall , viz. to edification . ephes. 4. 29. temporall , as to his honest delight , vrbanity . profit . 1. tim. 5. 23. col. 4. 6. and the meanes of entertaining profitable speech , together with the remedy of the contrary : the meanes of entertaining profitable speech , is affability . ioh. 4. 7 , 10. remedy against vnprofitable speech , is taciturnity . pro. 10. 19. ● 17. 28. iam. 1. 19. of the preseruation of the fame and good name of our neighbour , our owne , whereof great regard is to be had . eccl. 7. 3. pro. 22. 1. to the preseruation of our neighbours good name , is required , both an inward disposition to tender it . outward profession of the truth concerning our neighbour , ioyned with charity . the inward disposition is a true care of our neighbours credit , with the fruits thereof . the care of our neighbours credit , whereby wee tender his good name , is a necessary fruit of charity . opp. loue of vntruth . apoc. 21. 8. opp. voluntary or affected ignorance . vaine credulity opp. vnconstancy in the truth , and vnstayednesse . ephes. 4. 14. 2. pet. 3. 16. pertinacy in errour . opp. speech vnprofitable , being either vaine . psalm . 12. 2. ● 144. 8. deut. 5. 20. prou. 30. 8. tit. 3. 9. math. 12. 36. hurtfull , tending to gods dishonour . the neighbours hurt spirituall , rotten or infecting speech . ephes. 4. 29. 1. cor. 15. 33. temporall , opposed to his honest delight , scurrility . ephes. 5. 4. taunting and disgracing . profit . opp. to affability , counterfait courtesie . 2. sam. 15. 5. morosity . 1. sam. 25. 17. taciturnity , much talking . prou. 10. 19. psal. 140. 11. profitable truth smothered by silence . opp. neglect of our neighbours good name . desire to impaire it . the fruits of this care are referred either to the fame it selfe , & that either good : to bee glad to heare well of our neighbours . rom. 1. 8. col. 1. 3 , 4. bad : to be sorry for it . meanes , as hearing . iudging . reporting . the duty in respect of hearing , not willingly to heare rumours and reports tending to the infamy of our neighbour . psalm . 15. 3. pro. 25. 23. but to repell tale-bearers . willingly to heare the commendations of others . iudging : to iudge charitably , the fruits whereof bee not to bee suspitious , but to represse vniust suspitions . 1. cor. 13. 5. to beleeue or determine nothing rashly against our neighbour . to interpret good things well . doubtfull things ; in the better part . reporting , to report no ill of thy neighbor , vnlesse it be in charity as namely , when it is profitable for the party of whom thou speakest , that he may be reclaimed . 1. cor. 1. 11. party to whom th●● speakest for preuentiō of danger intended . act. 23. 16. ier. 40. 14 infection like to ensue by his company . necessary for thy selfe : as when silence will make thee guilty of his fault . ecclus. 19. 8. opp. to be sorry for the good report of our neighbour : a fruit of enuie . math. 21. 15. glad at their infamy , or ill reports . opp. in respect of hearing , willingly to heare the ill reports of our neighbours , and to giue entertainment to tale-bearers . exod. 23. 1. 1. sam. 24. 10. prou. 17. 4. vnwillingly to heare the commendations of others . iudging : vniust suspitions , which is the false witnesse of the heart , forbidden in this commandement . 1. tim. 6. 4. 2. sam. 10. 3. 4. rashly to giue credit to ill rumours . gen. 39. 19. 2. sam. 16. 3. 4. to iudge hardly of other mēs sayings and doings : interpreting good things ill , and doubtfull things into the worse part . 1. sam. 1. 13. act. 2. 13. luk. 7. 39. persons according to their outward condition , which thou seest distressed . ioh. 9. 2. act. 28. 4. so iobs friends . inward disposition , which thou surmisest . 1. sam. 17. 28. rom. 14. 4. 1. cor. 4. 5. thine owne disposition , measuring others by thy selfe . reporting , to blaze abroad the secret faults of others ; especially such as are sinnes of infirmity , prou. 10. 18. thus much of the inward disposition : now followeth the outward profession : for euery testimony concerning thy neighbour , must bee both true. charitable . testimonies are either publike , and those either forensia , in place of iudgement , as the testimony of the iudge . notary . parties w ch go to law. lawyers and aduocates . witnesses . or otherwise out of the place of iudgement . priuate . the testimony of y ● iudge , is the sentence which he pronounceth , whereto is required before hand , a full triall and examination of the cause . deut. 13. 14. ● 17. 4. ● 19. 18. gen. 18. 21. in the deliuery thereof , that he iudge according to truth . exod. 18. 21. iustice. leuit. 19. 15. deut. 1. 16. ● 16. 20. equity . iudges must also take heed , that they bee not accessary to the false witnesse of others , by admitting needlesse suits . protracting of suits . rash imposing of othes . opp. testimonies false , being either simply false . 1. king. 21. 13. in shew of words true , but false in sence . math. 26. 60 , 61. with ioh. 2. 19. vncharitable and malicious . 1. sam. 22. 9. opp. iudgement either rash , whē it is pronounced : 1. the cause not well vnderstood by the iudge . prou. 18. 13. 2. the party not heard to speake in his owne defence . act. 25. 15 , 16. 3. one side onely being heard . 2. sam. 16. 4. prou. 18. 17. 4. vpon the witnesse of one alone , in a capitall cause . deut. 17. 6. peruerse , wherein the wicked is absolued , and the righteous condemned , prou. 17. 15. which cōmonly happeneth , because the iudge is either a taker of bribes . deut. 16. 18 , 19. exod. 23. 8. 2. chro. 19. 6. esa. 5. 23. accepter of persons . pro. 24. 23 , 24. ● 28. 2● leuit . 19. 15. deut. 1. 16 , 17. the duty of the notary , to deale truly in writing , preseruing , reciting records . the duties of parties going to law , are common to both , as 1. to goe to law onely vpon a iust and necessary cause , at least , in their perswasion . 2. to deale truly in their suite . peculiar to either , in criminall causes , viz. to the plaintiffe , to accuse only in charity , for y ● good either of the party . cōmonweale . defendant , not to deny a crime truly obiected . iosh. 7. 19. nor to accuse him selfe vnnecessarily . math. 26. 62 , 63. the duties of lawyers and aduocates . viz. to entertaine no cause which they know to be euil . maintaine the cause , which with good conscience they vndertake , truly . faithfully . the dutie of the witnesse , to giue testimony , when hee is required thereto vpon iust occasion ; yea vnrequired , when hee seeth the innocent oppressed . prou. 24. 11. to testifie the truth onely . wholly . prou. 14. 25. opp. to deale falsly in any of those respects . opp. their faults are ▪ common to both , to goe to law for stomake , and in desire of contention . to deale vntruly , by forging , or suggesting false instruments , or proofes . suborning false witnesses . peculiar to the plaintiffe , in criminal causes , calumniari , to accuse of a crime vntrue . deut. 19. 16. hest. 3. 8. vnce●taine , which he cannot prooue . act. 25. 7. praeuaricari , in shew to accuse , but not indeed . tergiuersari , to goe backe from a iust accusation . both which are ●ffences against the cōmonweale , to be ready , vpon euery occasion , to accuse , which is to play the sycophant ; as contrariwise , to refuse to accuse , vpon any ( though iust and waighty ) cause , is a fault . leu. 5. 1. defendant , to deny the fault vntruly . iob 31. 33. appeale without iust cause . not to submit himselfe to the sentence lawfully giuen . rom. 13. 2. opp. to vndertake such causes as they suppose to bee euill . prou. 21. 6. vse false calumniations against the aduerse pa●ty . act. 24. 5. vnfaithfull dealing towards their client , either by animating him to g●e on in a bad cause . betraying a good cause . opp. not to giue testimony to the tru●h . to beare false witnesse : the maine sin forbidden in this cōmandement . pro. 6. 18. ● 25. 18. ● 19. 5 , 9 ● 21. 28. deut. 19. 16 , 19. and he is a false witnesse , who testifieth for truth , that which hee knoweth not to be● true . he knoweth to be false . publike testimonies out of iudgement . and they are either open. secret. open , as in publike speeches , as in the ministery of the word , wherin nothing but truth is to be vttered . writings . elections , wherein testimony is giuen of the excellency of him , that is chosen , aboue others . the publike testimonies which be secret , are commonly faulty , either because they be vntrue , or at least , vncharitable : as in making , or spreading famous and diffamatory libels . publike rumours . exod. 23. 1. priuate testimonies , or priuate profession of the truth concerning our neighbour , ioyned with charity : and it is either of his vertues , which ( as iust occasion is offered ) wee are to acknowledge and commend , both in his presence , and absence . vices , which in his presence , wee are to tell him of , and not suffer sin to rest vpon him . leu. 19. 17. pro. 27. 5. psalm . 141. 5. absence , wee are not to mention , but vpon necessity . the duties which euery man is bound by this commandement to performe to himselfe , are two ; a care of his good name . true testimony of himselfe . opp. errours and vntruthes broched and published in publike speeches , especially in the ministery of the word . zac. 13. 3. writings and bookes printed . false testimonie in elections , when the more vnworthy are preferred . opp. flattery , wherein men offend in respect of the obiect , praising mens vices . prou. 28. 4. ● 24. 24. manner , commending others fainedly . prou. 27. 4. aboue measure . act. 12. 22. end , seeking their owne profit , as parasites vse to doe . the parties ruine , whom they doe flatter . prou. 29. 5. ier. 9. 8. math. 22. 16. euill and cursed speaking . euill and cursed speaking is heere forbidden , as it tendeth to the impairing of our neighbours credit and good name . and it is vsed , either in his presence , by reuiling , or contumelious speaking . 1. cor. 6. 10. deriding and scorning . 1. sa. 31. 4. ioh. 19. 3. mat. 27. 42. gal. 4. 29. absence , by whispering , or tale-bearing . pro. 16. 28. ● 26. 20 , 22. ecclus. 5. 16 , 17. slandering and back biting . leuit. 19. 16. iam. 4. 11. ezech. 22. 9. rom. 1. 30. our care in procuring , and preseruing a good name , cōsis●eth in vsing the meanes , whereby a good name ( though not sought for therein ) is gotten , phil. 4. 8. as to glorifie god. 1. sam. 2. 30. seeke his kingdome and righteousnes . mat 6. 33 walke vprightly . psalm . 112. 6. prou. 10. 7. and to be such as he would seeme to be . keepe a good conscience . auoiding the meanes of vain-gl●ry , as seeking to please men , more than god. hypocrisie . seeking commendation by vanities and vices . louing of flatterers . vsuall censuring of others . math. 7. 1 , 2. attempting matters aboue their ability and gifts . psalm . 131. 1. luk. 14. 29 ▪ 30. all which , end in infamy and shame . infamy , arising from our selues , as sinnes , eccl. 10 1. both open , and not onely the sinnes themselues , but also all appearances thereof . 1. thes. 5. 22. rom. 12. 17. secret. 2. sam. 12. 12. because god will bring them to light . others as oppr●brious speeches and slanders , against which we ought ( especially if we be publ●ke persons ) de●end and maintaine our good na●e 1. king. 2. 8 , 9. the true testimony of our selues , is cō●●●ning good , if it be true , vp●n iust occasion to confesse it , verè & v●recundè , truly and modestly , to gods glory . 1. cor. 15. 10. false , with modesty and humility to deny it . euill , if it be true , we are to confesse it to god. prou. 28. 13. 1. ioh. 1. 9. man , when the confession is necessary , in respect of gods glory . iosh. 7. 19. iona. 1. 10. neighbours good . psal. 51. our own good . iam. 5. 15. false , constantly to deny it . opp. to neglect these meanes of a good name . vsing the meanes of vain-glory. infamy . opp. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in denying good things , and speaking more basely and meanly of thy selfe , than thine owne opinion is of thy selfe , and that either to auoid boasting , which is the modest lye : which is not to affirme lesse than is true , but to deny the truth . draw commendation from others , which is a double offence , being both arrogancy . counterfeit modesty . boasting , wherein mē offend , in respect of the obiect , boasting of that which is not good , but rather euill . psal. 52. 1. phil. 3. 19. gen. 4. 23 , 24. good , which they haue not , either not at all . not in that measure which they assume to themselues . math. 26. 33 , 35. end , for their owne glory , pro. 27. 2. and that ioyned either with the dishonor of god. 1. cor. 4. 7. esa. 10. 15. disgrace of others . luk. 18. 10. gaine . act. 8. 9. opp. to deny that euill which is true . gen. 18. 15. affirme that euill of our selues , which is false , to gratifie others . picke thanks . 2. sam. 1. 10. with 1. sam. 31. 4 , 5. the tenth commandement . the negatiue part , forbidding in generall , all euill concupiscence going before the consent of the will , and purpose of the hart . rom. 7. 7. ● 13. 9. col. 3. 5. 1. pet. 4. 2. 2. pet. 3. 3. rom. 1. 24. gal. 5. 16 , 17. 1. pet. 2. 11. tit. 2. 12. ioh. 8. 44. particular , the concupiscence of the eyes . euill concupiscence is either originall . actuall . originall concupiscence is originall sinne , which is heere forbidden , as it is referred against the neighbour : it is also called habituall , being the euill inclination and pronenesse of our nature to lust against our neighbour , contrary to the law of god. rom. 8. 6 , 7. ● 7. 8 , 23. gal. ● . 17. actuall concupiscences , are ill motions in our mindes and hearts against our neighbour , gen. 6. 5. being both foolish . hurtfull . 1. tim. 6. 9. 1. pet. 2. 11. these euill motions are either , euil phantasies and thoughts of the minde . affections and perturbations of the heart . those are euill phantasies and thoughts , which encline or stirre men vp to euill , and are repugnant to charity , 1. cor. 13. ● . these are sinnes , and heere forbidden . pro. 24. 9. zach. 8. 17. deut. 15. 9. esa. 55. 7. act. 8. 22. prou. 15. 26. gen. 6. 5. ● 8. 21. the affirmatiue part , requiring in vs a pure heart towards our neighbour . 1. tim. 1. 5. the purenesse of our heart consisteth in originall righteousnesse , and fect loue of our neighbour . spirituall concupiscence . originall righteousnesse , is both a cleannesse from all vnrighteousnesse , and euill concupiscence against our neighbour . disposition and pronenesse to all the duties of charity . this righteousnesse , as the lord planted it in our nature , so doth he require it in his law ; though wee haue lost it , and cannot fully attaine to it ; and that to this end , that we seeing our vnrighteousnesse , and misery in our selues , might be forced to seeke vnto christ , that both we might bee clothed with his righteousnesse , and also might by his spirit be renewed according to his image , in holinesse and righteousnesse . luk. 1. 74 , 75. ephes. 4. 23 , 24. spirituall concupiscence containeth the good motions of the spirit . lusting of the spirit against the flesh . euill thoughts , either are cast into mens minds by the diuell , which be called his suggestions . arise from the habituall concupiscence . and both of them whiles we be either sleeping . awaking . the diuell casteth his suggestions into mens mindes , either immediately by himselfe . 1. chron. 21. 1. ioh. 13. 2. luk. 9. 46 , 47. mediately , vsing others for his instruments . gen. 3. 1. iob 2. 9. mat. 16. 23. the suggestions of satan , though alwayes sinfull in him , yet they are not sinnes vnto vs , vnlesse wee admit them , and giue entertainment to them : for it is not a sin to be tempted , ( for christ also was tempted ) but to yeeld to the tentation . if therefore we admit them , we are defiled by them but if wee presently repell and extinguish them , they infect vs not . euill thoughts arise also from our owne habituall and originall concupiscence . luk. 24. 38. mat. 15. 19. gen. 6. 5. they arise from the habituall concupiscence , it being moued or stirred vp by some obiect , either apprehended by the sence . framed by the phantasie or imagination . represented to the minde , by the remembrance . euill thoughts happen vnto vs , awaking . sleeping , as in dreams . the good motions , are righteous & charitable cogitations concerning our neighbour . affections towards him . the lusting and combate of the spirit , against the flesh . gal. 5. 17. whereby we must crucifie the flesh , with the lusts thereof . gal. 5. 24. the meanes to attaine to this purenesse of the heart , are , to 1. walke with god , seeking to approue our hearts to him , who tryeth the hearts . 2. obserue our hearts , prou. 4. 23. that no euil concupiscence doe arise in vs , or enter into vs. if any do arise , or be admitted , that we forthwith extinguish it . senses . that euill concupiscences doe not arise in vs , or ente● into vs , a twofold care is needfull , whiles wee wake , to keepe our mindes occupied about lawfull things , and not suffer them to be idle , or to wander about vanities , or vnlawfull things . when wee are to sleepe , to commend our soules into the hands of god , to bee kept safe from tentations , and pure from concupiscences . we are also to obserue our sences , ( but especially our sight ) by the ministery whereof , the obiects of concupiscence are represented to the mind . gen. 3. 6. iosh. 7. 21. iob 31. 1. psalm . 119. 37. to these meanes we are to adde two more the spirituall armour of god , which is mighty to cast downe imaginations , and to subdue euil thoughts . 2. cor. 10. 5. ephes. 6. feruent & faithfull prayer . mat. 6. 13. those that arise from our owne corruption , if they be sudden and momentany , they are the least degree of sinne , but yet sinnes , arising from a corrupt fountaine , and arguing want of charity . as touching dreames , those are culpable , which as they are the fruits of originall concupiscence , so also haue voluntary causes : as , wanton and vncleane dreames , following vpon intemperancy in diet . wanton & vncleane thoughts . malicious dreames , proceeding from hatred of our neighbour , and such like . now follow the affections and perturbations of the minde , going before the purpose of the heart , or consent to practise . t●● degrees of them . and these are either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fore-passions , or ( as some speake ) vnformed concupiscences , and acts of sensuality , going before the act of reason , or consent of the will. these be the first motions of concupiscence , whereby the mind is withdrawne . heart is affected with a sudden delight , as it were a bait . iam. 1. 14 , 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1. thes. 4. 5. passions , which are of some called , formed concupiscences , and are acts of reason , as being deliberate desires of the heart , & hauing the consent of the will ▪ either to take further delight onely in entertaining the fore-said ill motions , and rouling them in our minds , though we consent not to the practice of them . these , with all the former , are directly and expresly forbidden in this tenth commandement . put them in practice , which are forbidden in the former commandements ; as the murther , adultery , theft , false testimonies of the heart . the sorts . the affections of the heart , are either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wherein is auersation from that which seemeth euill , as anger , feare , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wherein is a liking or desiring of that which seemeth good , as loue , &c. vnto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we are in this place to referre as branches of this commandement , sudden anger , and the first motions of mislike , hatred , enuie , reioycing at other mens euils , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which more properly is called concupiscence , is distinguished by the obiects , 1. ioh. 2. 15. for it is either of pleasure , which is the lust of the flesh . profit , which is the lust of the eyes . honour , which is the pride of life . the particular concupiscence which by name is forbidden in this commandement , is the concupiscence of the eyes , vnder which , as being the most pernicious , 1. tim. 6. 9 , 10. the lord forbiddeth all sins of the same kind , that is , all euill motions and concupiscences going before the consent of the will , or purpose of the heart . affirm . remedies against the concupiscence of the eyes . 1. to mortifie selfe-loue . 1. cor. 10. 24. 2. to pull out the eyes of enuie . 3. to arme our selues with contentednes . phil. 4. 11. this concupiscence is distinguished according to the variety of the obiects , w ch being the persons or goods belonging to other men , wee are not to couet , as our neighbours house . esa. 5. 8. field . deut. 5. 21. 1. king. 21. wife . man-seruant . maid-seruant . cattell , as oxe , or asse . 1. sam. 12. 3. money , apparell , stuffe . act. 20. 33. or any thing that is his . in all the commandements , adde to the affirmatiue part , and to all the duties therein required , the duty of vsing the meanes . shewing forth the signes . procuring y ● same in others . negatiue part , and to all the vices therein forbidden , the fault of neglecting the goodmean● . vsing the bad meanes and allurements to euill . shewing forth the signes of euill . being accessary to the faults of others . deo gratias . notes, typically marginal, from the original text notes for div a20720-e150 psal. 19. 7. ps. 119. 96. rom. 7. 14 1. sam. 15. 23. pro. 6. 17. zeph. 1. 8. mat. 18. 15. heb. 3. 13. 1. thes. 5. 11 , 14. dan. 12. 3. rom. 15. 14. notes for div a20720-e1210 the duties of the mi●de . knowledge faith. remembrance . the duties of the mind affi●●ce in god. hope . loue. zeale . rejoycing in god. thankfulnesse . obedience . patience . feare humility . honouring of god. notes for div a20720-e6650 vprightnes . vnanimity . vniformity inuocation . preaching . notes for div a20720-e30550 the parts of chastity . a brief exposition of the lord's prayer and the decalogue to which is added the doctrine of the sacraments / by isaac barrow ... barrow, isaac, 1630-1677. 1681 approx. 244 kb of xml-encoded text transcribed from 136 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-08 (eebo-tcp phase 1). a31058 wing b928 estc r20292 12733944 ocm 12733944 66525 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a31058) transcribed from: (early english books online ; image set 66525) images scanned from microfilm: (early english books, 1641-1700 ; 374:14) a brief exposition of the lord's prayer and the decalogue to which is added the doctrine of the sacraments / by isaac barrow ... barrow, isaac, 1630-1677. [6], 333-459, [1] p. : port. printed by m. flesher for brabazon aylmer ..., london : 1681. advertisement on p. [1]. reproduction of original in union theological seminary library, new york. marginal notes. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng lord's prayer -early works to 1800. ten commandments -early works to 1800. sacraments. 2004-05 tcp assigned for keying and markup 2004-05 aptara keyed and coded from proquest page images 2004-06 mona logarbo sampled and proofread 2004-06 mona logarbo text and markup reviewed and edited 2004-07 pfs batch review (qc) and xml conversion a brief exposition of the lord's prayer and the decalogue . to which is added the doctrine of the sacraments . by isaac barrow , d. d. and late master of trinity college in cambridge . london , printed by m. flesher , for brabazon aylmer , at the three pigeons , over against the royal exchange in cornhill . 1681. isaacus barrow s.t.p. reg. ma. a sacris coll s. s. trini . cantab praefec . nec non acad . eiusdem procanc : 1676 portrait to the right honourable heneage earl of nottingham , lord high chancellour of england , and one of the lords of his majesty's most honourable privy council ; thomas barrow , the authour's father , humbly dedicateth these discourses . the publisher to the reader . among the remains of this pious and learned authour , fit to be communicated to the publick , none more likely to be of general use and advantage than this explication of the lord's prayer , the decalogue , and the doctrine of the sacraments ; whether we regard the brevity and plainness , or the admirable weight and fulness of it . and therefore i thought fit to publish it in a small manual by it self , and not to join it with other discourses of the authour , that so this little treatise , which is so necessary and usefull to all , might be had upon the easiest terms . it were to be wish'd , that the creed also had been explain'd by him in the same manner ; but that he hath handled in a larger way , in a great many excellent sermons upon the several articles of it , wherein he hath not onely explain'd and confirm'd the great doctrines of our religion , but likewise shewn what influence every article of our faith ought to have upon our practice . these discourses will make a very considerable treatise , which will in due time be made publick . in the mean time enjoy and make use of this . jo. tillotson . an exposition of the lord's prayer . orat. domin . si per omnia precationum sanctarum verba discurras , quantum existimo nihil invenies , quod non ista dominica contineat & concludat oratio : unde liberum est aliis atque aliis verbis , eadem tamen in orando dicere , sed non debet esse liberum alia dicere . aug. ad probam epist. cxxi . an exposition of the lord's prayer . among all the duties , prescribed to us by our religion , the rendring due worship to god is in nature , and for consequence the principal ; god thereby being most directly honoured , and served , we from it immediately deriving most ample , and high benefits ; to the performance of which duty we are furnished with excellent direction , and assistance from that prayer , which our lord ( at several times , and upon several occasions ) dictated , and recommended to his disciples , both as a pattern , according to which they should regulate their devotions ( pray thus , or in this manner , saith he in saint matthew ) and as a form , in which they should express them ( when you pray , say ; that is , say this or in these words ; so he injoins them in saint luke ) : unto it therefore we should carefully attend as to our best rule ; and we should frequently use it as our best matter of devotion ; to the well performing of both which duties , it is requisite that we should distinctly understand the particulars contained therein , in order to which purpose we shall endeavour to explain them ; but first let us premise a few words in general about prayer . prayer in its latitude of acception doth comprehend all devotion , or worship immediately addressed unto almighty god ; consisting of praise , which we render to god in regard to his most excellent perfections , and glorious works ; of submissive gratulation , declaring our satisfaction in all the dispensations of his most wise and just providence ; of thanksgiving , for the numberless great benefits we have received from him ; of acknowledging our total dependence on him , and our subjection to him ; of professing faith in him , and vowing service to him ; of confessing the sins we have committed against him , with the guilt and aggravation of them ; of deprecating the wrath and punishment due to us for our offences ; of petition for all things needfull and convenient for us ; of intercession for others , whose good we according to duty or charity are concerned to desire and promote : prayer , i say ( although according to its most restrained sense it onely doth signifie one of these particulars , namely the petition of what is needfull or expedient for us , yet ) in its larger acception , as it commonly is used , it doth comprize them all ; and so we may well take it here ; this form , although so very brief , being with so admirable wisedom contrived , as without straining the words beyond their natural importance , we may , applying a moderate attention , discern them all , as to their main substance , couched therein ; so that we may indeed reasonably regard this prayer as a compleat directory , and a full exercise of all our devotion toward god : of devotion , i say , the which ( to engage , excite , and encourage us to the carefull and constant practise thereof ) we may consider injoin'd us as a necessary duty , commended to us as a requisite means of good , and a special instrument of all piety , and as a high privilege granted to us by god. 1. it is a natural duty and debt we owe to god ( both in correspondence to the design of our being made and endowed with rational capacities agreeable to our relations ; and in requital for our being , and for all the good we have , and do continually receive from him ) as most highly to love and reverence him in our hearts ; so to declare our esteem of his excellencies , and our sense of his bounty toward us : to avow the dependence we have upon his will and providence ; the obligations we are under to his mercy and goodness ; to yield our due homage of respect , submission and obedience to him : if we do acknowledge a god , our maker , our lord , our continual benefactour to be , we must consequently acknowledge these performances in reason , justice and gratitude due to him ; and god accordingly requires , and positively injoins them : he is the lord our god , whom we must worship and serve ; the god , whom praise waiteth for ; who heareth prayers , and to whom therefore all flesh must come : the scripture is very frequent in commanding the duty . 2. it is a most usefull means , or a condition requisite for the procurement of benefits , and blessings upon us . god hath declared that he doth accept , he hath promised that he will reward all devotions with an honest intention , and pure mind offered up unto him ; that he is nigh unto all them that call upon him in truth ; that he will be found of them who seek him with all their heart ; that he will fulfill the desire of them that fear him ; he will hear their cry , and will save them ; that they who seek him shall not want any good thing ; that , whatever we ask in prayer believing we shall receive ; that if we ask , it shall be given us , if we seek , we shall find ; if we knock , it shall be opened to us . prayer is also a means of procuring a blessing upon all our undertakings ; it sanctifieth every performance , &c. there is no good thing so great and precious , so high above the reach of common power ; so strange to expect or difficult to compass , which we may not easily and surely by this means obtain ; relief in all distresses both of our outward and inward estate ; supplies of all our needs both corporal and spiritual ; comfort in all our sorrows and sadnesses ; satisfaction in all our doubts and darknesses of mind ; help and strength against all our temptations we may be confident to obtain , if we duly seek them from the almighty dispenser of all good gifts : sure promises there are , and obvious examples hereof , too many to be now recited : as on the other hand ; they that will neglect this duty , that will not vouchsafe to seek help and remedy of god , may be sure to want it ; shall certainly suffer for their proud contempt , profane diffidence , or foolish sloth : you will not ( saith our saviour ) come to me , that ye may have life ; no wonder then if they do not receive it , if they will not go thither for it , where onely it is to be had . all good things are in god's hand , and we shall never by any force or policy get them thence without his will , moved by intreaty ; all good gifts come from heaven , and thence we shall never fetch them down , without ascending thither in our hearts and affections , spiritual goods especially are so high above us , that we can never reach them otherwise , than by god's help by humble supplication obtained . 3. it is not onely a means by impetration acquiring for us , but it is an effectual instrument working in us all true good ; it is the channel , by which god conveyeth spiritual light into our minds , and spiritual vigour into our hearts . it is both the seed and the food of spiritual life ; by which all holy dispositions of soul , and all honest resolutions of practice are bred , are nourished , are augmented and strengthened in us . it exciteth , it quickneth , it maintaineth all pious affections ; the love of god can no otherwise than by it be kindled , fomented or kept in life ( without it we certainly shall have an enstrangement , and an aversation from him ) it alone can maintain a constant reverence and awe of god , keeping him in our thoughts , and making us to live as in his presence ; it chiefly enliveneth and exerciseth our faith and our hope in god : it is that which begetteth in our hearts a savoury relish of divine things ; which sweetneth and endeareth to our souls the practice of piety ; which onely can enable us with delight and alacrity to obey god's commandments : it alone can raise our minds from the cares and concernments of this world to a sense and desire of heavenly things . by it god imparteth strength to subdue bad inclinations , to restrain sensual appetites , to compress irregular passions ; to evade the allurements to evil , and the discouragements from good , which this world always presenteth ; to support also with patience and equanimity the many crosses and troubles we must surely meet with therein . it is , in short , the onely strong bulwark against temptation and sin ; the onely sure guard of piety and a good conscience : no man indeed can be a faithfull servant to god , a real friend to goodness , a serious practicer of duty without a constant tenour of devotion . 4. it is a most high privilege and advantage to us , that we are allowed to pray and address our devotions to god. to have a free access to the presence and audience of an earthly prince ( to the effect of receiving from him all that we could desire ) would be deemed a matter of great honour , and much advantage ; how much more is it so to us , that we are admitted to the presence and ear of the great king of all the world ; so mighty in power , so large in bounty , so full of goodness and pity ; so thoroughly able , so exceedingly willing to grant and perform our requests ? how sweet a thing , of what comfort and benefit is it , to have the liberty of pouring out our souls and our hearts ( as the psalmist speaks ) before god ; of disburthening our minds of all their cares , their desires , their doubts , their griefs and anxieties into the breast of so kind a friend , so wise a counseller , so able a helper ; who alone indeed can afford relief , ease , satisfaction and comfort to us ? considering which things we shall appear not onely very disobedient to god , and highly ingratefull toward him ( who so infinitely condescends in vouchsafing to us dust and ashes ( vile and unworthy creatures ) leave to speak and converse with him ) but very injurious and unfaithfull to our selves , and to our own good ; if we neglect this duty commanded , or slight this privilege indulged to us : in the due performance of which we are directed and assisted by this form of prayer , composed and dictated for that purpose by him , who best knew what we ought to pray for , and how we ought to pray ; what matter of desire , what manner of address ; what disposition of mind would be most pleasing and acceptable to his father , would most become and befit us in our approaches to him . we might consequently observe many things concerning those particulars , discernible in this form : the sublimity , the gravity , the necessity , the singular choiceness of the matter ; together with the fit order , and just disposition thereof ; according to the natural precedence of things in dignity or necessity ; the full brevity , the deep plainness , the comely simplicity of expression ; the lowly reverence signified therein accompanied with due faith and confidence : these , and the like vertues directive of our devotion we might observe running generally through the whole contexture of this venerable form ; but we shall rather chuse to take notice of them as they shall offer themselves in their particular places , to the consideration of which in order we now do apply our selves . our father which art in heaven . our father ; upon this title , or manner of compellation , we may first observe , that although our saviour prescribeth this form as a pattern , and an exercise of private prayer to be performed in the closet ( and alone in secret as is expressed in the gospel ) yet he directeth us to make our addresses to god in a style of plurality , saying , not my father , but our father ; thereby , it seems , implying ; 1. that we should in our prayers consider and acknowledge the universality of god's power and goodness . 2. that we should not in our conceit proudly and vainly appropriate or engross the regard of god unto our selves ; but remember that our brethren have an equal share with us therein . 3. that in all our devotions we should be mindfull of those common bands which knit us together as men and as christians ( the band of nature and humanity ; the more strict tyes of common faith and hope ; of manifold relations unto god that made us , and our saviour that redeemed us , and the holy spirit who animateth and quickneth us , and combineth us in spiritual union . ) 4. that we should bear such hearty good-will , and charitable affection toward others , as not onely to seek and desire our own particular and private good , but that of all men ; especially of all good christians ; who in a peculiar manner are god's children and our brethren ; he did not bid us say my father , but our father , who art in heaven ; that being taught that we have a common father , we might shew a brotherly good-will one toward another , saith s. chrysostome . as for the appellation father ; it doth mind us of our relation to god , who upon many grounds , and in divers high respects is our father ( by nature , for that he gave us our being , and made us after his own image ; by providence , for that he continually preserveth and maintaineth us ; by grace , for that he reneweth us to his image in righteousness and holiness ; by adoption , for that he alloweth us the benefit and privilege of his children , assigning an eternal inheritance to us ) of this relation , which as creatures , as men , as christians , we bear to god it mindeth us , and consequently how we ought in correspondence thereto to behave our selves ; yielding to him all respect , affection and observance ; demeaning our selves in all things as becomes such a relation , and rank : this indeed of all god's names , titles and attributes is chosen as most sutable to the nature of the present duty ; as most encouraging to the performance thereof , as most fully implying the dispositions required in us , when we apply our selves thereto . our saviour used to compare prayer to a son 's asking nourishment of his father ; arguing thence what success , and benefit we may expect from it : we come therein to god , not ( directly ) as to a lord or master , to receive commands ; but rather as to a father to request from him the sustenance of our life , and supply of our needs ; to render withall unto him our thankfull acknowledgments , for having continuedly done those things for us ; and to demonstrate our dutifull respect , and affection toward him . it is natural for children in any danger , streight , or want to fly to their parents for shelter , relief and succour ; and it is so likewise for us to have recourse unto god , in all those cases , wherein no visible means of help appear from elsewhere : and to doe so the title of father doth encourage us , signifying not onely power and authority over us , but affection and dearness toward us : the name god , importing his excellent perfections ; the name lord , minding us of his power , and empire over us , with the like titles declarative of his supereminent majesty , might deter us , being conscious of our meanness and unworthiness , from approaching to him ; but the word father is attractive and emboldning ; thinking on that we shall be apt to conceive hope , that how mean , how unworthy soever , yet being his children , he will not reject , or refuse us : if men being evil do give good gifts unto their children ; how much more will our father , which is in heaven , give good things to them that ask him ? it also plainly intimates how qualified and disposed in mind we should come to god ; namely , with high reverence , with humble affection , with hearty gratitude ; as to the authour of our being , to him that hath continually preserved and brought us up ; from whose care and providence we have received all the good we have ever enjoyed ; from whose mercy and favour we can onely expect any good for the future . by calling god father , we avow our selves obliged to honour and love him incomparably beyond all things ; we also declare our faith , and hope in god ; that we believe him well affected toward us , and willing to doe us good ; and that we thence hope to receive the good desirable from him ( the which are dispositions necessary to the due performance of this duty . ) it also implyeth , that we should come thereto with purity of mind and good conscience , which is also requisite to the same intent : for if we are conscious of undutifull and disobedient carriage toward god , how can we call him father ? with what heart , or face can we assume to our selves the title of children ? if ( saith s. peter ) ye call upon him as father , who impartially judges according to every man's work , ( that is , who onely esteemeth them for his children , who truly behave themselves as becometh children ) pass the time of your pilgrimage in fear ( or in reverence toward god ) . we may add , that we also hereby may be supposed to express our charity toward our brethren ; who bear unto god , the father of all men , the same common relation . but i proceed : which art in heaven . god almighty is substantially present every where ; but he doth not every where in effects discover himself alike , nor with equal splendour in all places display the beams of his glorious majesty . the scripture frequently mentioneth a place of his special residence ( seated in regions of inaccessible light , above the reach not onely of our sense , but of our fancy and conception ) where his royal court , his presence chamber , his imperial throne are ; where he is more immediately attended upon by the glorious angels , and blessed saints ; which place is called heaven , the highest heavens ; the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the highest places ; by his presence wherein god is described here , as for distinction from all other parents here on earth , so to encrease reverence in us toward him ( while we reflect upon his supereminent glory and majesty ) and to raise our hearts from these inferiour things unto desire , and hope , and love of heavenly things ; withdrawing ( saith s. chrysostome ) him that prays from earth , and fastning him to the places on high , and to the mansions above . but so much for the title . the first sentence of our prayer is , hallowed ( or sanctified ) be thy name . let us first ( with s. chrysostome ) observe the direction we hence receive in all our prayers to have a prime , and principal regard to the glory of god ; not seeking any thing concerning our own good before his praise ; that for the order . as to the substance of this particular we may consider , that sanctity implying a discrimination , a distance , an exaltment in nature or use of the thing , which is denominated thereby ; and god's name signifying himself with all that we can know of him ; himself , as however discovered or declared , with all that relates to him , and bears his inscription ; we do here accordingly express our due acknowledgments and desires ; for by a rare complication this sentence doth involve both praise and petition ; doth express both our acknowledgment of what is , and our desire of what should be : we do i say hereby partly acknowledge , and praise the supereminent perfections of god above all things , in all kind of excellency , joining in that seraphical doxology ( which to utter is the continual employment of the blessed spirits above ) who incessantly day and night cry out , holy , holy , holy ; confessing with the heavenly host in the apocalypse , that he is worthy of all honour , glory and power ; we do also partly declare our hearty wishes , that god may be every where had in highest veneration ; that all things relating to him may receive their due regard ; that all honour and praise , all duty and service may in a peculiar manner be rendred unto him by all men , by all creatures , by our selves especially : that all minds may entertain good and worthy opinions of him ; all tongues speak well of him , celebrate and bless him ; all creatures yield adoration to his name , and obedience to his will : that he be worshipped in truth and sincerity , with zeal and fervency ; this particularly in the prophet esay , and by s. peter is called sanctifying god's name in opposition to idolatrous and profane religion ( sanctifie the lord of hosts himself , and let him be your fear , let him be your dread , saith the prophet ; and , fear not their fear , nor be troubled ; but sanctifie the lord god in your hearts , saith the apostle . ) thus do we here pray and wish in respect to all men , and to all creatures capable of thus sanctifying god's name ; but more particularly we pray for our selves , that god would grant to us , that we by our religious and righteous conversation may bring honour to his name ; so that men seeing our good works may glorifie our father , which is in heaven . ( vouchsafe , saith he , that we may live so purely , that all men by us may glorifie thee : so descants s. chrysostome . ) thy kingdom come . this petition , or devout wish , being subordinate to the former , as expressing a main particular of that , which is there generally desired ( we here to the glory of god desiring a successfull and speedy propagation of true religion ) seems in its direct , and immediate sense to respect the state of things in that time , more especially befitting our lord's disciples then , when the kingdom of god ( that is , the state of religion under the evangelical dispensation ) was coming and approaching ; ( according to that of our saviour in s. luke : i say unto you of a truth , there be some of you standing here that shall not taste death , till they see the kingdom of god ) whence it did become them in zeal to god's glory , and charity for mens salvation , to desire that christianity might soon effectually be propagated over the world , being generally entertained by men with due faith and obedience : that is , that all men willingly might acknowledge god as their lord and maker , worshipping and serving him in truth ; that they might receive his blessed son jesus christ as their king and saviour , heartily embracing his doctrine , and humbly submitting to his laws ; to which purpose our lord injoins his disciples to pray , that the lord of the harvest would send labourers into his harvest ; and s. paul exhorts the thessalonians to pray , that the word of the lord may run and be glorified . and in parity of reason , upon the same grounds , we are concerned , and obliged to desire , that christian religion may be settled and confirmed ; may grow and be encreased ; may prosper and flourish in the world ; that god's authority may to the largest extension of place , to the highest intention of degree , universally and perfectly , be maintained and promoted , both in external profession and real effect ; the minds of all men being subdued to the obedience of faith ; and avowing the subjection due to him ; and truly yielding obedience to all his most just and holy laws . thus should we pray that god's kingdom may come ; particularly desiring that it may so come into our own hearts ; humbli●● imploring his grace , that he thereby would rule in our hearts , quelling in them all exorbitant passions , and vicious desires ; protecting them from all spiritual enemies , disposing them to an entire subjection to his will , and a willing compliance with all his commandments : for this is the kingdom of god , which ( as our lord telleth us ) is within us ; the which doth not ( as s. paul teacheth us ) consist in meat and drink ( in any outward formal performances ) but in righteousness , and peace , and joy in the holy ghost ; that is , in obedience to god's will , and in the comfortable consequences thereof : this is the kingdome of god , which we are enjoined , before any worldly accommodations , first to seek . thy will be done in earth , as it is in heaven . this sentence is likewise complicated of praise , good desire , and petition : for we thereby first do acknowledge the wisedom , justice , and goodness of god in all resolutions of his will , and dispensations of his providence : 1. we profess our approbation of all god's counsels , our complacence and satisfaction in all his proceedings ; our cheerfull submission and consent to all his pleasure ; joining our suffrage , and saying in harmony with that blessed choire in the revelation : great , and wonderfull are thy works , o lord god almighty ; just and true are thy ways , o thou king of saints . we disclaim our own judgments and conceits ; we renounce our own desires and designs , so far as they appear inconsistent with the determinations of gods wisedom , or discordant with his pleasure ; saying after our lord , let not my will , but thine be done . 2. we do also express our desire , that as in heaven all things with a free , and undisturbed course do pass according to god's will , and good liking ; every intimation of his pleasure finding there a most entire and ready compliance , from those perfectly loyal and pious spirits ( those ministers of his , that do his pleasure , as the psalmist calls them ) so that here on earth the gracious designs of god may be accomplished without opposition or rub ; that none should presume , as the pharisees and lawyers are said to doe , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to disappoint or defeat god's counsel ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to thrust away or repulse god's word , as the jews did in the acts ; to resist , provoke , or defie god by obstinate disobedience ; as many are said to do in the scriptures ; but that every where a free , humble , hearty , and full obedience be rendred to his commands . 3. we do also pray , that god would grant us the grace willingly to perform , whatever he requires of us , ( perfecting us , as the apostle speaketh , in every good work to do his will , and working in us that which is well-pleasing in his sight ) contentedly to bear whatever he layeth upon us ; that god would bestow upon us a perfect resignation of our wills unto his will ; a cheerfull acquiescence in that state and station wherein he hath placed us ; a submiss patience in all adversities , whereinto he disposeth us to fall ; a constant readiness with satisfaction and thankfulness ( without reluctancy or repining ) to receive whatever cometh from his will , whether gratefull or distastefull to our present sense ; acknowledging his wisedom , his goodness , his justice in all his dealings toward us ; heartily saying with good eli , it is the lord , let him do what seemeth him good ; with hezekiah ; good is the word of the lord , which thou hast spoken , with david ; behold here i am , let him do to me , as seemeth good to him ; with job ; shall we receive good at the hand of god , and shall we not receive evil ? and , the lord gave , and the lord hath taken away , blessed be the name of the lord : yea it were well , if we could after the heathen philosopher , upon all occasions with our hearts say , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if god will have it so , so let be : if we could observe those rules and precepts , which even the philosophers so much inculcate ; to commit all our affairs to god , to love and embrace ( hugg ) all events ; to follow , and to accompany god ; to yield , deliver , and resign our selves up to him . ( deo se praebere , dedere , tradere , &c. ) and the like . give us this day our daily bread . i shall not stand to criticise upon the hard word here used , translated daily ; i onely say , that of two senses offering themselves , both are probable , and by good authority countenanced ; both are proper and sutable to the matter , or nature of the thing : according to one we pray for the bread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of the time to come , or of that future life , which it shall please god to allow us ; according to the other , we request bread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is necessary for our being , and the preservation of our lives ; joining both together ( which is more sure and safe ) we pray for a competent provision toward the maintenance of our life hereafter , during our appointed time : that for the sense ; upon the petition it self we observe : 1. that after we have rendred our due tribute of praise , and respect unto god , we are allowed , and directed to request of him good things for our selves ; beginning , as nature prompteth , with the preservation of our beings , and lives ; whereby we become capable of receiving and enjoying other good things ; 2. by doing which we also do imply the sense we have of our total dependence upon god ; avowing our selves to subsist by his care and bounty ; disclaiming consequently all confidence in any other means to maintain or support us ; in any store we have laid up , or estate we pretend to ; in any contrivance or industry we can use ; in any succour of friends or relations ; for that notwithstanding all these , we do need our daily bread to be dealt to us by god , and must continually beg it as a gift from his hands . 3. we are by that word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this day , taught our duty ( signifying withall our performance thereof ) of being willing continually to rely upon god ; not affecting to ever be so much before hand , as not to need god's constant assistance : we ask not , that god would give us at once , what may serve us for ever , and may put us out of any fear to want hereafter ; we ask not for that which may suffice for a long time , for many years , many months , many days ; but that god would give us to day , or rather day by day ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as it is expressed in s. luke ) that is , that he would continually dispense to us , what is needfull for us : we should not therefore desire to have an estate settled upon us ; to live by our selves , or on our own incomes ; to be set out of god's house , or immediate protection and care ; this in it self cannot be ( for god cannot alienate his goods from himself , nor can we subsist out of his hand ) nor must we desire it should be ; 't is a part of atheism , of infidelity , of heathenish profaneness and folly to desire it ( these things , saith our lord , do the gentiles seek ; that is , they are covetous of wealth , and carefull for provisions to live without dependence upon god ) but we must esteem god's providence our surest estate , god's bounty our best treasure , god's fatherly care our most certain , and most comfortable support ; casting all our care on him , as being assured that he careth for us ; will not leave nor forsake us ; will not withhold , what is necessary for our comfortable sustenance . 4. it is here intimated , how sober , and moderate our appetites should be , in regard both to the quality and quantity of the things we use : we are directed to ask 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as s. chrysostome says ) necessary food , not luxurious plenty , or delicacy : it is bread ( the most simple , homely , and common diet ) that is , such accommodations as are necessary to maintain our lives , and satisfie our natural desires ; not superfluities , serving to please our wanton appetites , or humour our curious fancies ; 't is not variety , daintiness , elegancy , or splendour we should affect to enjoy , but be content to have our necessities supplied , with the coursest diet , and the meanest apparel , if our condition requireth it , or god's providence in an honest way allotteth no other to us : we may soberly and thankfully enjoy what god sends ; but we should not presume to ask for , or desire other than this . and for the measure , we learn to ask onely for so much as shall be fit to maintain us ; not for rich , or plentifull store ; not for full barns , or for heaps of treasure ; not for wherewith to glut , or pamper our selves ; but for daily bread , a moderate provision then to be dealt to us , when we need it . it follows , and forgive us our trespasses , as we forgive them that trespass against us ( our trespasses , 't is our debts ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) in s. matthew ; our sins ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) in s. luke ; and they who trespass against us are in both evangelists called our debtors : for he that injures another is obnoxious and in debt to him ; owing him satisfaction , either by making reparation , or undergoing punishment . ) after the preservation of our beings ( the foundation of enjoying other good things ) our first care , we see , ought to be concerning the welfare of our better part , and state ; which chiefly consists in the terms , whereon we stand , toward god , upon whose favour all our happiness dependeth , and from whose displeasure all our misery must proceed : since therefore we all do stand obnoxious to god's wrath and justice ; having omitted many duties , which we own to him , having committed manifold offences against him ; it is therefore most expedient , that we first endeavour to get him reconciled to us , by the forgiveness of our debts and offences ; concerning which remission , upon what account it is necessary , upon what terms it is granted , by what means it is obtained , in what manner it is dispensed by god , i have otherwhere touched , and it is not seasonable now farther to insist thereon : onely it may be pertinent here to observe , 1. that this being the first of petitions ( formally such , and ) purely spiritual ; we are hereby admonished to lay the foundation of our devotions in humility ; that we are obliged , before we presume to ask any thing of god concerning our chief happiness , and well-being , to reflect upon , acknowledge , and confess our unworthiness ( not coming to our prayers as the pharisee did , doting upon our worthy qualities , and good deeds ; but like the poor publican , with a sense of our infirmities and miscarriages ; so as to be ready to acknowledge our selves , as indeed we all are , guilty of many , and great sins ) this is here implyed ; for in requesting pardon for our sins , we confess our selves to be sinners , and to need god's mercy . 2. we may hence learn the necessity , and the excellency of that benefit we here beg . when the psalmist applied himself to praise god for his benefits , this he set in the first place , as most needfull and considerable to him : bless the lord , o my soul ( said he ) and forget not all his benefits ( or rather , not any of his benefits ) who forgiveth all thine iniquities , who healeth all thy diseases ; and answerably , it is the first particular benefit we pray for . 3. we must take notice , that we are obliged to go to our devotions with universal charity , and good-will toward others ; to lift up ( as s. paul injoineth ) holy hands without wrath , and doubting ( or without wrath , and dissension ) to depose all enmity ( as our lord adviseth ) before we bring our oblation to the altar of god ; reserving no spight , or grudge toward any man , but having a heart clear of all ill-will , and desire of revenge ; being in affection of mind toward others as we do wish , and hope , and pray that god would be toward us : such in all reason , equity , and ingenuity should our disposition be ; and such god requires it to be ; and such we do assert , and promise it to be ; implying also a compact with god , no otherwise to desire , or expect his favour , and mercy toward us , than as we resemble him in kind and mercifull intentions toward our brethren : it is implyed on god's part , that he vouchsafes pardon onely upon these terms ; yea more , that he doth truly promise pardon upon our performing this condition ; so our saviour , purposely reflecting on this petition , doth afterward expound it : for , saith he , if you forgive to men their trespasses , your heavenly father will also forgive you ; it also implies a consent on our parts , and submission to this condition , as most equal and reasonable ; so that if we break it , if we do retain any uncharitable inclinations , we deal , falsely with god ; we forfeit all pretence to favour , and mercy from him ; we are neither qualified for mercy , nor shall obtain it from god. lead us not into temptation . temptation is sometime taken in a middle , and indifferent sense for any occasion , by which the moral quality of persons ( their vertue , or vice ) is examined , and discovered : so god is said to have tempted abraham , when he propounded to him the offering up of his son ; so he tempted the israelites , by leading them in that long journey through the wilderness , that he might know what was in their heart , whether they would keep his commandments , or no : so he likewise tempted them by permitting seducers to do wonderfull things , that he might know , whether they did love the lord with all their heart , and with all their soul : and because affliction is of such a nature , as to try the temper , disposition , and intentions of men , therefore temptation often is used for affliction . it seemeth also sometimes put in a good sense , for an occasion designed to exercise , or to improve , or to declare the vertues of a person ; so the inconveniencies , and crosses incident to our nature , and condition here , the which our lord did undergo , are by s. luke , and others of the apostles styled temptations ; so the fiery trial in s. peter was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to exercise and refine them , that ( saith he ) the trial of their faith might be to praise , and honour , and glory ; so s. james biddeth christians to rejoice , when they fall into divers temptations ; that is when they meet with opportunities of exercising their faith , and patience ; and so we may understand that place in deuteronomy : who ( 't is said ) sed thee with manna , that he might humble , and prove thee ( or tempt thee , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , say the lxx . ) to do thee good at the latter end ; that he might tempt thee , that is , that he might render thee approved ; might exercise , and improve thy dependence on god , thy patience , thy obedience . but the word is commonly taken in a worse sense , for an occasion presented with ill purpose , or naturally tending and not easily avoided , of falling into sin ; a stumbling block , a snare ; as when s. paul saith , that they who will be rich , do fall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , into temptation , and a snare ; thus s. james assureth us , that god tempteth no man ; that is , doth not intend to seduce , or inveagle any man into sin . yet because nothing in the world , either good or bad , doth happen without god's permission , and governance ; and the devil himself must obtain licence from god , before he can tempt any man , or do any mischief ( as we see in job's case , and in the history of ahab ) since god seeth whatever is done , and with greatest ease could hinder it ; and doth not otherwise than for some good end suffer any evill to be designed , or atchieved , it is the style of scripture to attribute such things in some sense to him ; as when god is said to send joseph into egypt to preserve life ; when as in truth his brethren out of envy , and ill-will did sell him thither ; and , god is said to move david to number the people ; when as indeed satan ( as it is otherwhere affirmed ) provoked him to number them ; and that horrid tragedy acted by the jews upon our blessed saviour is said to be brought to pass by the hand and definite counsel of god ; because god foreseeing the temptations , which those men should incurr of committing such acts , and their inclinations to perform them , did resolve not to interpose his power in hindrance of them , but suffering them to proceed , would turn their mischievous practices to an excellently good end , and use them as instruments of his just , holy , and gracious purposes : thus then whereas by temptation here is meant any occasion alluring , or provoking to sin , or withdrawing from duty , with a violence , all things considered , exceeding our strength to resist or avoid ; ( or however such an one , that is apt to overthrow us ) god may be said to bring them into it , whom in justice he permits to be exposed thereto ; although he do no otherwise intermeddle , or concur therein , than by not affording , or by withdrawing his especial direction , and assistance ; leaving them without check blindly or wilfully to follow the sway of their own tempers , the instinct of their vain minds , the bent of their corrupt wills ; the violence of their unruly passions , and appetites ; letting them to fall into the manifold snares of false opinion , evil custom , and contagious example , which the world sets before them ; ( the world , which by its fair promises , and pleasing flatteries enticeth to sin , or by its angry frowns , & fierce threats discourageth from goodness ) permitting the devil , without controll or impediment , by his wiles to delude and seduce them ; which kind of proceeding of god with men is clearly represented in the 81 psalm ; where , of the israelites god says , that having signally declared his pleasure to them , and by promise of great benefits invited them to observe it ; upon their wilfull neglect , he dealth thus with them : but ( says god there ) my people would not hearken to my voice , and israel would none of me ; so i gave them up unto their own hearts lusts ; and they walked in their own counsels . in such manner , if god , provoked thereto by our heinous miscarriages , doth justly bring us into , or doth let us enter into temptation ( as our lord otherwhere expresseth it , pray , saith he , that ye enter not into temptation ) we shall infallibly run into many grievous sins , and desperate mischiefs ; no less surely , than we shall wander , and stumble in the dark , than we shall slide , and fall in the most slippery places ; and sometimes be entangled , when we do walk in the midst of snares , surrounded with traps innumerable , most cunningly laid to catch us : it is not ( saith the prophet ) in man to direct his steps ; so as to go streight , and upright ; 't is not in him to see his duty , to bend his inclinations to compliance therewith ; to restrain his appetites , when sensible objects forcibly press on them ; to govern his passions , when they are vehemently stirr'd to disorderly motion : we do continually need god's instruction to guide us , god's hand to uphold us , god's care , and help to guard us : when therefore , i say , our condition and circumstances do minister dangerous occasions of sin ; when our vain and weak tempers do incline , or betray us thereto ; when the world would smile , or frown us into it ; when the devil violently solicits , or thrusts on toward it ; thus to be destitute of god's grace , thus to be left to our selves , is the most horrible judgment , that can be . in such cases and seasons god's interposal is necessary either to remove those temptations , or to support , and defend us from the prevalence of them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , keeping us from stumbling and falling ( as s. jude speaks ) not suffering us ( as s. paul expresseth it ) to be tempted above what we are able , but making with the temptation also a way to escape , so that we shall be able to sustain it . that god would please to do this for us , we do here pray ; and in pursuance of this petition we subjoin that , which in part may pass for an illustration thereof ; ( implying an antithesis serving to that purpose : for delivering from evil importeth the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , being rescued from temptation , in s. peter ; the lord , saith he , knoweth how to rescue the godly out of temptation , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to preserve from the time of temptation , in the revelation ; which are opposed to bringing into temptation ) partly it may be supposed an improvement thereof ; delivering from evil signifying perhaps somewhat more , than not permitting us to incur occasions strongly inviting us to evil ; even the effectual keeping us from being overborn , or complying with it ; but let us consider that petition it self . but deliver us from evil . from evil , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; s. chrysostome takes it for the devil ; who is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the evil one , the tempter ; who seduceth us to evil : but we shall take it , according to the more common acception : from evil , that is principally from sin , or evil moral and spiritual ; the onely evil , simply and in its own nature such ; and the root of all other evil ; from that , and consequently from all mischief ( evil natural , and temporal ; or evil penal , and afflictive ) which may grow upon , or sprout from thence . as for such evils as these , the want of things necessary , or convenient for us , bodily disease , and pain , disappointment in our designs and ill success in our undertakings , disgrace and reproach upon our good names , dangers , difficulties and distresses concerning our outward estate , distractions , vexations , and troubles of mind about temporal matters , with the like evils , ( in some sense , in some degree evils , or appearing such to our natural sense and fancy ) we may indeed deprecate them ( as even our lord himself did ) with submission ( as he did ) to the wisedom and will of god , in case it pleaseth him , and he thinketh fit to remove them ; but all these things , being but names and empty sounds in comparison to spiritual and eternal evils ( such as are vicious distempers of mind , indispositions to serve god , ill progress in our spiritual affairs , dissatisfaction concerning our state in respect to god ; actual transgression of god's holy will and law ; incurring god's displeasure and disfavour ; being deprived of his grace and assistence ; wanting the communion and comfort of his holy spirit ; remorse of conscience , and anguish of spirit for having violated or neglected our duty ; blindness of mind , hardness of heart ; want of love , reverence , devotion toward god , of charity and good-will toward our neighbour ; of sobriety , humility , regularity of passion , and calmness of temper in respect to our selves and the inward frame of our souls ; these , i say , and such like evils ) we should absolutely request of god , that he in mercy would deliver and free us from them ; they being irreconcileably repugnant to his will and glory ; and inconsistent with our eternal welfare . yet even these , and all other things we do request onely in general terms , leaving the distinct matter , and manner and measure , according to which they should be dispensed , to the wisedom , and goodness of god ; who doth ( as our lord telleth us ) know what things we need before we ask him ; and is not onely able ( as s. paul says , but willing also ) to do for us superabundantly above what we can ask , or think . we are hereby ( it seems ) taught this point of good manners in our devotion , not to be tediously punctual and particular in our prayers , as if god needed our information , or were apt to neglect the particulars concerning our good . we shut up all with a doxology , most sutable to the nature of devotion , signifying our due faith , our affection , and our reverence toward god : for thine is the kingdom , the power , and the glory , for ever , and ever . amen . that is , for thou hast a perpetual and unmoveable authority whereby justly to dispose of all things ; thou hast an indefectible , and irresistible power , whereby thou canst effect whatever seems just and good to thee ; wherefore we profess onely to rely upon , and seek help from thee ; with hope and confidence we address our selves to thee for the supply of our needs ; thine is the glory ; all honour and reverence , all love and thankfulness are due unto thee , therefore we render our adorations and acknowledgments to thee . even so to thee , god the father , god the son , and god the holy ghost be for ever ascribed all glory and praise . amen . an exposition of the decalogue . although this systeme of precepts may seem to have been in its design rather political , than moral ; to regard publick , and external , rather than private , and interiour action ; that great branch of morality , which respecteth our selves in our private retirements , or in our particular conversation , sobriety of mind and manners , being scarce touched herein , at least not openly and plainly expressed ; as also devotion toward god ( in any of its kinds , of praise , thanksgiving , confession of sin , prayer and intercession ) that great part of natural religion , being not explicitly , and positively injoined : although also ( as by the introduction thereto , and some passages therein , especially as it is delivered in deuteronomy , may appear ) it seemeth particularly to concern the jewish nation ; a people called , and chosen by god out of all nations , to be governed in a more special , and immediate manner by god himself , obliged to him by peculiar benefits and favours , designed by him to a separate manner of living ; being also perhaps in temper and disposition as well as in condition and circumstances of life different from other people ; whence laws convenient , ( or in a manner necessary ) for them , might not so well sute to all others ; upon which accompts as other of their laws , so perchance some passages in this notable part of them may not unreasonably be deemed peculiarly to concern them ; although however this systeme doth more directly and immediately oblige that people , all being formally , and in style of law directed onely to them , promulged in their ears , expressed in their language , inserted into the body of their laws as a principal member of them ; it being also expresly called a covenant with that people ( he declared unto you , says the text , his covenant , which he commanded you to perform , even ten commandments ) and accordingly was reposed in the ark , hence it seems named the ark of the covenant , the which , when all nations should be converted to god , and admitted into the church , was ( as the prophet jeremy foretold ) to be utterly discarded and laid aside . ( in those days , saith god in him , they shall say no more the ark of the covenant of the lord ; neither shall it come to mind , neither shall they remember it , neither shall they visit it ; neither shall that be done any more . ) hence although some passages herein , according to their primary , strict , and literal meaning might never have been intended universally and perpetually to oblige ; yet notwithstanding these exceptions , if we consider , 1. the manner of its delivery ; with what extraordinary solemnity it was proclaimed ; how it was dictated immediately from god's own mouth ; and written with his finger ; on 2. the matter of it , containing the prime dictates of natural reason , the chief rules of piety toward god , and equity toward our neighbour ( whence those elogies conferr'd on it , in nehemiah : thou camest also down upon mount sinai , and gavest them right judgments , and true laws , good statutes and commandments ; and by saint paul : the law is holy ; the commandment holy , just and good ; ( for that commendation doth i suppose especially respect this part of the jewish law ; out of which he takes his instance , thou shalt not covet ) if we also consider , 3. the end and design of these precepts , which was to ground them in true notions of religion , and to dispose them to the practice of righteousness ; to render them loyal and acceptable subjects to god ; to promote god's glory , and their own good ; which being expressed in general concerning their law , doth more especially agree to this systeme ; being as the base and platform , the heart and quintessence of all their other laws ; the which seem added as superstructures on it , or fences thereof : 4. if we also consider , that our saviour did not derogate from this law , but declared his intention onely to expound it , or to ampliate , and extend it ( they are the words of tertullian and irenaeus ) and how the apostles do sometimes allege some passages in it , as retaining some authority , and force to oblige . 5. considering also farther , that there is no commandment herein ( howsoever , according to its immediate and direct sense seeming peculiar to that people ) which may not in a larger , or in a mysterious and spiritual meaning ; which at least may not according to good analogy , or parity of reason concern us ; obliging us , if not by direct authority in punctual manner to the very same thing , yet , as a signification of god's pleasure and approbation , to somewhat answerable and like thereto ; 6. lastly , if we consider that all , or the greatest part of , the main duties concerning us are either plainly expressed , or closely insinuated in them ; or may at least be conveniently reduced to them ; our saviour himself having gone before , directing us in the matter and manner of doing it ; considering , i say , these things , we have no small reason to yield great veneration to this ancient systeme of precepts ; and to acknowledge the great use thereof in order to the guidance of our life , and practice : we accordingly shall so descant thereon , as by considering the main drift , intrinsick reason , and spiritual intention of each particular , to reduce the chief precepts of christian doctrine , which oblige us , thereto . premising thus much i address my discourse to the particulars ; omitting all controverted niceties concerning the division thereof ; and all circumstantial questions ; touching onely such things , as shall appear substantial , and usefull . god spake all these words , saying : this is a title , or superscription like the par de le roy , ( by the king ) at the head of a proclamation declaring from whom , and in what manner , that which follows doth come ; and therefore implying what it is , and how it should be received . god spake ; it comes from god as authour ; and that most immediately , as it were from his own mouth ; and hath consequently the nature and force of a law , obliging to highest regard and obedience ; as that which proceedeth from the most sovereign , unquestionable , and uncontrollable authority ; which is promulged in a way most evident , and most direct : every signification of god's purpose , or pleasure is usually called god's word ; for god ( as the apostle says ) in divers kinds , and manners did speak unto the fathers ; and to every such word our ear should be attentive , our heart should be submissive , our hand should be obedient ; but especially they should be so , when god himself immediately declares his mind and will ; as he did notoriously in this case , by a great voice , distinctly audible and intelligible , miraculously formed by himself : behold , say the people , the lord our god hath shewed us his glory , and his greatness , and we have heard his voice out of the midst of the fire ; we have seen this day , that god doth talk with man , and he liveth : and if whatever is in god's name ( by message of angels , by inspiration of men , or by any other ways ) revealed must be entertained with all submiss respect , what regard is due to that word , which god is pleased , not by his ministers and instruments , but himself in person , as it were , to pronounce ? these words : that is these speeches , or sentences ; ( for so a word in scripture style signifieth ) or these things , and matters ( for the hebrew word debarim , as the greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifieth both words and things : they are several times in the pentateuch called the ten words , or ten things ; whence the systeme of them is named the decalogue . all these words : all , without distinction or exception , did proceed from the same authority , and in the same manner ; and all therefore do require the like regard , and observance to be yielded to them : i am the lord ; or , i am jehovah , thy god , which brought thee out of the land of egypt : these words are by some taken for a precept ; injoining the acknowledgment , and acceptance of god , answerable to what is here implyed ; and consequently all the positive duties of religion , deducible hence ; but we see the style is declarative , and assertive , not directly imperative ; and so it may pass rather as a preface farther enforcing obligation to obedience ; wherein are expressed , or intimated the chief reasons , upon which it is grounded ; every word containing in it somewhat of remarkable emphasis : i am jehovah ; or that very same god , who under this appellation discovered my self to thy forefathers ; who enacted a special covenant with them ; who received homage , worship , and engagements to service from them ; who promised especial protection and favour to them , and to their seed ; that jehovah , who indeed am , what this name importeth , the onely true and real god ; eternal , independent , and indefectible in essence ; true and infallible in word ; constant and immutable in purpose ; firm and faithfull in performance of whatever i promise , or threaten : that same jehovah i am ; to whose words therefore , upon all accompts of reason , of duty , of interest thou particularly dost owe most submissive attention , and obedience . thy god : that supereminent being , and power , to whom thou peculiarly dost owe worship and honour , love and affection , duty , and service : who although he be indeed the lord of all the world , yet beareth a special relation unto thee ; as having chosen , and avouched thee to be a special people to himself , above all the people , that are upon the face of the earth ; having promised thee to make thee high above all nations , which he hath made , in praise , and in name , and in honour ; and having by many signal demonstrations of favour and mercy confirmed to thee the performance of his covenant , and promise ; thou also reciprocally having avowed me to be thy god , to walk in my ways , to keep my statutes , my commandments , my judgments , and to hearken to my voice . who brought thee out of the land of egypt ; out of the house of bondage : this is a particular , and most remarkable instance , by which it appeareth what god it is , that doth thus impose law upon them ; and how they are obliged to entertain it : that god it is , who in pursuance of his singular favour toward thee , and of his covenant made with thee , hath particularly obliged thee by so eminent a benefit , in a manner so full of wonder in it self , so full of grace toward thee , delivering thee from saddest oppression and slavery , bringing thee into a desirable state of present liberty , and of sure tendency ( not otherwise than by thy fault to be frustrated ) toward enjoyment of rest , of plenty , of all joy and comfort in the promised land ; declaring hereby , as his glorious and divine perfections of wisedom , and power , so his exceeding goodness toward thee , his faithfull care over thee , his readiness and sufficiency in all thy needs and exigencies to protect , preserve , and deliver thee : i then being such , jehovah , the onely true god ; thy god , by particular engagement , and endearment ; thy gracious and bountifull benefactour not in will onely , but in deed ; do thus propound my will unto thee ; and upon all accompts of general and special duty ; of reason , of justice , of gratitude require thy regard , and observance of what follows . now what god in a direct , and literal sense thus speaketh to the jewish people , may according to likeness of case , and parity of reason ( especially in a mystical and spiritual way ) upon more considerable , and effectual accompts be applied unto us : the lord jehovah is such no less to us than to them : he is the same yesterday , to day , and for ever ; to him , as to the onely , true , eternal , and almighty god , the essential authour , lord , and governour of all things , our highest respect , and observance are due ; he also , in a stricter relation , founded on higher grounds , is our god , having chosen us , and consecrated us more especially to himself ; having received us into a closer confederacy ( a new and better covenant , as the apostle calls it , established upon better promises ) having obliged us by granting nobler privileges , and dispensing more excellent benefits to us : who likewise hath brought us up out of a spiritual egypt , and state of infinitely more wretched bondage ; hath rescued us from the tyrannical dominion of satan ( a far more intolerably cruel and hard master , than any pharaoh ) hath freed us from serving sin in our souls and bodies , a far harder service , than making bricks , or any bodily toil can be ; who hath conducted us in the way , and conferr'd on us an assured hope ( if we be not wanting to our selves , and our duty ) of entring into the heavenly canaan , a place of perfect rest , and unconceivable bliss : who ( as s. paul expresseth it ) hath delivered us from the power of darkness , and translated us into the kingdom of his most beloved son : who therefore here , according to spiritual intent , may be understood to speak in a higher strain to us ; justly exacting a more punctual and accurate obedience to his commandments . but so much for that part , which seems introductory . i. commandment . thou shalt have no other god's before me . 't is in the hebrew ; there shall be to thee no other gods ( or no strange gods ; for alii some render it , some alieni ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( al-panai ) to my face , or at my face ; that is in comparison , or competition with me ; so as to be confronted to me ; or together and in consort with me : i am he ( saith god otherwhere ) and there is no god 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( immadhi ) with me ; or beside me ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the lxx render it ; and so the phrase commonly importeth ; as in that saying of the scribe , answering to this : there is one god , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and there is no other god beside him : but we need not criticize on the words , the sense being plain ; as containing a prohibition of assuming any other into partnership with the one true god ; acknowledging in mind , or in outward expression any other for god. the precept , as most of the rest , is in form negative , and prohibitive , but supposeth and implyeth somewhat affirmative and positive ; as the rest also may be conceived to do . it implies this affirmative precept , thou shalt have me for thy god : now to have for our god , signifies as to internal disposition of mind a most high esteem , honour , dread , and love of that being , as endued with attributes , and perfections superlatively excellent ; the admiring all his works , approving all his actions , acquiescing in all his proceedings and dealings with us ; the reposing our hope and trust in him as most able and willing to help us , and do us good ; in outward expression to acknowledge , praise , and bless him as such ; to yield all sitting demonstrations of respect to his name , and to whatever is specially related to him ; patiently to submit to his will , and readily to obey his commandments : these principally and the like acts of internal devotion , and external piety are comprized in the words , having him for our god ; and we are to understand them here injoined to us ; the same , which is in scripture called the fearing , the serving , the worshipping , the loving god with all our heart , and all our soul , and all our mind , and all our might . this is implied ; and it is expresly prohibited us to yield to any other , beside him , the like esteem , acknowledgment , or service : that there is in truth but one such being , to whom eminently those acts are due , nature , ancient tradition , general consent , and especially divine revelation do assure us ; whereupon is consequent , that yielding them ( yielding , i say , those opinions , estimations , and affections of our mind , or those acknowledgments and expressions in word , or those performances in deed or work , which we before specified ) to any other being whatever , whether really existent in the world , or meerly formed by our imagination , is highly unreasonable , unbeseeming us , and unjust toward him . 1. it is highly unreasonable , as false and groundless in it self ; as vain and unprofitable to us ; as productive of many bad effects . it is from errour in a matter of the highest nature , and mainest consequence ; and so beyond any other mistake hurtfull to us , as reasonable and intelligent creatures ; the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the transmuting the truth of god into a lye , s. paul calls it ; reckoning it for a grievous folly , and crime . it is a vanity of all most lamentable ; a pursuance of shadows , an embracing of clouds ; a building in air , or meer vacuity ; a leaning upon that , which hath no substance , or no strength to support us ; a dreaming and doting upon meer nothing ; whence those false deities well in scripture are termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vanities , for that as they have no truth , or substance , or efficacy considerable in them , so all our thoughts , affections , expectations , and labours are idly misemployed , and unprofitably mispent upon them . 2. it is also a thing most unbeseeming us men , ( whom god hath placed in so high a rank of worth and dignity , among his creatures ; who are in our original so near of kin , so like in nature , so dear in relation , and regard unto god himself ) to admire , and worship , to place our choice affections upon , to afford lowly submissions unto , to rest our hope and confidence in any other , but him , who alone truly so far excels us , and can worthily challenge such respects from us ; all flattery is base and unworthy , but this of all is the worst and most unbecoming . 3. to do so , is also most unjust and injurious to god ; to whom as to the authour of our being , and of all our good received since , we do ow all that our mind can yield of reverence , all that our heart can hold of affection , all that our tongue can utter of praise , all that our utmost might can perform of service ; and since the exhibiting to any other thing part of these must needs not onely by that communication debase , and derogate from their worth , but also withdraw them in great measure from him , so diminishing and embezilling his due ( for we cannot , as our saviour teacheth us , together adhere unto , or serve divers masters ) therefore having any other god , but the true one , is a high indignity , and a heinous injury to him . this command therefore is most reasonable upon many accompts ; which as it hath been in grossest manner violated by those , who have not acknowledged , or worshipped any god at all , and by those who have acknowledged and adored many gods ( by all atheists and polytheists ) from which transgressions thereof we christians may seem totally exempt , who in formal profession and practice have but one god ( the maker and lord of all things , infinitely perfect , and glorious ) yet there are many subtle , and perchance no less mischievous transgressions thereof , of which even we may be very guilty , and to which we are very obnoxious . if we do not with all our hearts reverence , and love the most wise and powerfull , the most just and holy , the most good and gracious god ; if we do not trust and hope in him as the fountain of all our good ; if we do not diligently worship and praise him ; if we do not humbly submit to his will , and obey his laws , we break the positive intent of this law , not having him for our god ; being indeed like those , of whom s. paul speaketh , who profess to know god ( that is , who in words and outward pretence acknowledge him ) but in works deny him , being abominable , and disobedient , and to every good work reprobate . likewise if we frame in our fancy an idea untrue , disagreeable unto , or unworthy of that one most excellent being , and to such a phantasm of our own creation do yield our highest respects , and best affections , we break this law , and have another god to our selves . if upon any creature ( whether our selves , or any other thing ) we impart our chief esteem , or affection ; or employ our most earnest care and endeavour ; or chiefly rely upon it , or most delight in it , that thing we make a god unto us , and are guilty of breaking this law ; hence saint paul more than once calls the covetous ( or wrongfull ) person an idolater ; and our lord calls the ●mmoderate pursuit of riches , the serving ( or worshipping ) of mammon ; and saint paul speaketh of some persons , who were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , lovers of pleasures , rather than lovers of god ; of whom otherwhere he says , that their god was their belly : we meet with those in the scripture , who put their trusts in their horses , and their chariots ; with those , who sacrifice to their net , and burn incense to their drag ; with them who trust in man , and make flesh their arm ( men of mezentius his faith ; ready to say with him , dextra mihi deus est , & telum quod missile libro ) with those , whose heart is lifted up ( as the prince of tyre in ezekiel ) and who say they are gods ; these , and whoever practise in like manner , are so many transgressours of this covenant : in short , whoever chiefly regards and affects , seeks and pursues , confides and delights in wealth , or honour , or pleasure ; wit , wisedom , strength , or beauty ; himself , friends , or any other creature , he hath another god , against the design , and meaning of this holy law. ii. commandment . thou shalt not make unto thee any graven image , &c. the first commandment determined the final object of our religion ; this doth limit the manner of exercising and expressing it ; as to the chief intent of it , interdicting that mode , which in the practice of ancient times had so generally prevailed , of representing the deities ( apprehended so ) in some corporeal shape , and thereto yielding such expressions of respect , as they conceived sutable and acceptable to such deities . i cannot stand to declare the rise , and progress of such a practice ; how the devil's malice , and some mens fraud conspiring with other mens superstitious ignorance and fondness , prevailed so far to impose upon mankind ; i shall onely observe , that men naturally are very prone to comply with suggestions to such guises of religion : for as the sense of want , and pain , and manifold inconvenience , not to be removed or remedied by any present sensible means , doth prompt men to wish , and seek for help from otherwhere ; and this disposes them to entertain any hopes propounded to them ( with how little soever ground of probability ) of receiving it from any absent , or invisible power ; as it also consequently engageth them to undertake any conditions required by those , who propound such hopes , as needfull for obtaining thereof ; whence the ordinary sort of men are very apt to embrace any way of religion suggested to them , especially by persons of credit , and authority for knowledge ; so also , when the proposition thereof doth come attended with circumstantial appearances , and shews gratifying their senses , or humouring their passions , or delightfully amusing their fancies , it most easily allures , and takes them ; as likewise on the other side , when abstraction of mind , and restraint of passion are required , and sense or fancy are little entertained thereby , men are somewhat averse from such proposals of religion , and are not so easily brought heartily to like , or earnestly to embrace them ; wherefore since the propounding of images and sensible representations ( relating to somewhat not immediately discerned , from whence men are promised the supply of their needs , or relief from the inconveniencies , which they endure ) by their magnificency , beauty , curiosity , strangeness , or even by their sensibility it self , do make so facile , and pleasant impressions upon the dull and low conceits of men , it is the less wonderfull , that men commonly have been so easily inveagled into such idolatrous superstitions ; so unreasonable in themselves , and of so mischievous consequence . for what can be more senseless , than to imagine , that that being , which in wisedom and power is sufficient to over-rule nature , and thereby to afford us the assistance we need may be resembled by any of these corporeal things , the best of which we cannot , without debasing our selves , esteem superiour to our selves ? how unreasonable is it to conceit thus , how unworthy is it , and unsutable to the dignity of our nature , derived from heaven , to crouch unto such mean representations ? it is s. paul's discourse : being ( saith he ) the off-spring of god , we ought not to think , that the godhead is like unto gold , or silver , or stone graven by art , and man's device . how injurious also to that most excellent nature must it be to frame , and expose to view such not onely homely and mean , but in respect of the divine nature , most foul and ugly portaictures of him , which cannot but tend to vilifie him in men's conceit ? * he that should form the image of a serpent , or a toad , and exhibit it as the similitude of a king , would surely derogate much from his majesty , and beget very mean and unbeseeming conceits of his person in their minds , whom he should perswade to take it for such ; and infinitely more must he detract from the dignity , and diminish the reverence due to that immense , almighty , alwise , most pure and perfect being , who shall presume to present any sensible , any finite , any corruptible thing as a resemblance of him ; changing ( as s. paul expresseth it ) the glory of the incorruptible god into an image made like to corruptible man , and to birds , and fourfooted beasts , and creeping things ; as the israelites are said to have changed their glory ( that is , their glorious god ) into the similitude of an ox , that eateth grass : no wonder it was , that they , who used such expressions of their religion , had so low opinions concerning those supposed deities whom they worshipped ; that they supposed them liable to such passions , fathered such actions upon them , described them as vile in their dispositions and their doings , as they represented them in their shape : most reasonable therefore is this prohibition of making any resemblance of what kind soever ( by picture , sculpture , or fusion ) in order to religious adoration ; and yielding to them any such signification of respect , which the custom or consent of men hath appropriated to religion ; as bowing , falling down , lying prostrate before them , or the like : most reasonable i say , for since there is but one proper , and allowable object of our worship , as the first commandment declares and enacts , the making an image of any other existent in nature , or devised by our own fancy in order to the worship thereof , is but a pursuance of that unreasonable , unhandsome , and unjust superstition there forbidden ; adding some absurdity in the manner to the pravity in the substance of such worship . and as for that one true object of our devotion , the eternal , immense , and all perfect god ; the glorious excellency of whose nature doth infinitely transcend our comprehension , and consequently of whom we cannot devise any resemblance not infinitely beneath him , unlike to him , unworthy of him ( whereby we shall not disparage him , and expose him to irreverent apprehensions , especially with the gross vulgar ; whereby indeed we shall not cloud his true inimitable perfections , and affix imperfections to him ; blending inexpressible truth with apparent falshood ) it must be therefore a profane folly to pretend the representing him by any image ; and the doing of it is upon such accompts in many places of scripture forbidden ; and that it is so here , according to the intent of this precept is plain by that place in deuteronomy , where moses reports the ground of this prohibition : take ye therefore ( saith he ) good heed unto your selves ; for ye saw no manner of similitude on the day , that the lord spake unto you in horeb , out of the midst of the fire , lest you corrupt , and make you a graven image : no shape representing god did appear at his utterance of these laws , to prevent their framing any resemblance of god , and taking occasion to practise this sort of worship ; thereby implyed to be unreasonable . and the prophet esay having in sublime language and discourse set out the incomparable greatness , power , and majesty of god ( who hath measured the waters in the hollow of his hand , and meted out heaven with a span , and comprehended the dust of the earth in a measure , and weighed the mountains in scales , and the hills in a ballance ; before whom the nations are as a drop of a bucket , and are counted as the small dust of a balance — yea before whom all nations are as nothing , and are counted to him less than nothing and vanity : who sitteth upon the circle of the earth ; and the inhabitants thereof are as grashoppers ; who stretcheth out the heavens as a curtain , and spreadeth them out as a tent to dwell in ) having , i say , in this , and more such language endeavoured to describe the might , and majesty of god , he infers : to whom then will ye liken god ; or what likeness will ye compare unto him ? and thereupon he proceeds to discourse against making images for religious use . like whereto is the discourse of s. paul to the athenians : god ( saith he ) who made the world , and all things that are therein , being lord of heaven and earth , dwelleth not in temples made with hands ; nor is worshipped by the hands of men , — we therefore being the off-spring of god , ought not to think that the godhead is like unto gold , or silver , or stone , the engravement of art , and man's device ; in which place , as the forming any image to represent divine things is manifestly prohibited ; so the reasons which we touched against such practice , are discernibly enough insinuated . neither should we omit , that this law is confirmed in the new testament , and there made a part of god's new law : for we are therein often commanded to flee idols , not to be idolaters , to shun idolatry as a most heinous crime , of the highest rank , proceeding from fleshly pravity , inconsistent with good conscience , and exposing to damnation : for the meaning and notion of idolatry in which places , why should we understand it otherwise , than according to the plain sense of the word , which is the worship of images , or resemblances ? why should we take it otherwise , than as opposite to god's law , then in force ? why shold we otherwise expound it , than according to the common notion and acceptance of god's people at that time ? the word idolatry was unknown to other people than the jews ; among the jews it signified the violation of the second commandment ; wherefore the observance of that commandment is established and enforced by the apostles . the jews detested the worshipping any images ; their detestation was grounded on this law ; they therefore , who earnestly exhort them to continue in detestation thereof , do confirm , and enforce the obligation of this law ; nor can we reasonably suppose any distinction , or reservation for any idolatry ( or any worshipping of images ) as lawfull , or allowable to christians ; since the apostles as they found it universally prohibited to the jews , so they continued to charge christians against it . this discourse hath more force , considering that the same reason , upon which this law was enacted , doth still apparently continue ; men still unmeasurably affecting this fancifull way of religion , being apt in the exercise thereof ( if not curb'd by a law ) to dote upon sensible representations ; being averse from raising up their minds to the onely true object of worship , as endued with intelligible , and spiritual perfections : this the experience of mens wild eagerness for images , reliques , and other such foolish trinkets , which had almost quite oppressed our religion ( as in many ages the best and wisest men did observe and complain ) doth plainly evince . we may add , that if the common tradition and consent of the ancient church is in any case a ground of perswasion , or rule of practice to us , we are thence obliged to disapprove , and decline the worshipping images ; for nothing can be more evident than that all such worship was not onely carefully eschewed , but zealously detested by the primitive christians : this is manifest from most express words of the fathers generally impugning and condemning all worship of images ; which are as applicable to that worship , which hath been practised among christians , as to that of the heathens ; their expressions do not signifie , nor their arguments prove any thing , if any worship of images be allowable , if they do not as well condemn and confute the modern , as the ancient romans ; they could not with any reason , or modesty have used such words , or urged such reasons , if their practice had been like that , which afterward crept into the church ; their darts then against pagan idolatry easily might , surely would have been , retorted on themselves ; which is so far from having been done , that the pagans accused them for having no images * ( celsus objecteth , † saith origen , that we shun making altars , statues , and shrines , thinking this to be a faithfull pledge ( or mark ) of our secret communion together : this origen answers by confessing the matter of fact ; but defending the right ; not for your reason , saith he , we shun these things , but * because we , by the doctrine of jesus , having found the true manner of piety toward god , do eschew those things , which in conceit or appearance of piety do make men impious — and the images of christians are ( saith he ) their vertues , whereby they resemble god ; and truly worship him ; and every good christian , carefully imitating god , is his best statue . yea the fathers were so far from practising worship of images that some of them condemn the simple making of them ; calling the art of doing it a fallacious art , introduced by the devil and forbidden by god ; expounding this commandment so , as that in it not onely the worshipping , but the forming any similitude is forbidden : * ( moses , saith clem ▪ alex . did of old expresly give law , that no carved , or fusile , or plaistered , or painted portraicture , or imagery should be made ; that we should not attend to sensible things , but pass to things intelligible : and † tertullian in several places saith the same . whether their exposition ( concurring it seems with the common opinion of the jews in their time ) were true , i shall not now discuss ; that making any similitudes in order to worship is prohibited , is most evident . in fine , divers of the fathers say , that all the commands in the decalogue , excepting the sabbath , do continue in force , as naturally obligatory , and as confirmed by the christian law : for instance s. augustin in his 119 epistle speaketh thus : the other precepts ( excepting the sabbath ) there ( in the decalogue ) we do observe properly as they are commanded without any figurate observation ; for we have manifestly learnt , not to worship idols , and not to take the name of the lord our god in vain , to honour father and mother , &c. do not figurately pretend one thing and mystically signifie another thing , but are so observed as they sound . but so much for the prohibition : i shall add , that we may conceive this positive precept implied , and intended here , that in our devotions and religious services of god we should raise our mind above gross sense and fancy ; that we should entertain high and worthy conceptions of god ; that we should apprehend him incomparably superiour to all things , which we do see or know ; that we direct our minds unto him as to a being transcendently perfect in goodness , justice , wisedom and power , above what we can comprehend and think ; that which our saviour calls worshipping god in spirit and truth ; which is ( as i take it ) the special positive duty of this commandment . i need not farther to urge , how presumptuous and dangerous the practices of those men are , who ( to the great danger , and scandal of christianity among jews , and mahometans , and men of other religions ) notwithstanding these commandments of god , backed with others , of the same import , frequently occurring in the holy scripture , ( never that we find any intimation of , repealed or relaxed ) particularly against that signal one made use or by our saviour , thou shalt worship the lord , thy god , and him onely shalt thou serve ; without any ancient good authority , or example , without any necessity or good reason inducing , do not onely yield themselves , but violently force others to yield unto angels , and unto the souls of dead men ( men of dubious state in reference to god , not having past the last trial and judgment , the result whereof 't is a profane temerity in us peremptorily to anticipate ) all kinds of worship , both internal ( reposing trust and hope in them of obtaining benefits from them ; attributing unto them in their esteem the knowledge and power , which for all that we can know are incommunicably proper unto god himself ) and external , of prayer and invocation , of praise and thanksgiving ; and not onely thus as to the substance imparting a kind of divine worship to them , but as to the manner , erecting images of them , even in the places devoted to god's own service , and affording to them the same expressions of reverence and respect , that we do or can present unto god himself ( with great solemnity dedicating such images to them , with huge care and cost decking them , with great semblance of devotion saluting them ; and casting themselves down before them ; carrying them in procession , exposing them to the people , and making long pilgrimages to them ; ) so that instead of the spiritual worship of god himself , peculiarly required of christians , and to which our religion is perfectly suted , a religion chiefly employing sense , and fancy , and for the greatest part directed unto the representations of creatures is substituted , in despight , as it were , and in defiance of these commandments : the plain force of which they endeavour to elude and evade by slender pretences , and subtle distinctions , by the like to which there is no law , which may not as easily be rendred insignificant , and invalid ; never in the mean time considering , that these laws were not given to employ the wits of sophisters and schoolmen ; but to direct the practice of rude and plain people ; to which purpose no law , after such artists have had the handling of it , can signifie any thing : nothing being so clear which by their cavillations and quirks they cannot confound ; nothing so smooth wherein they cannot find or make knots . there is subjoined to these two commandments ( as we reckon them ; others * have accounted them but one ; and their opinion is somewhat countenanced , by what is added here seeming to bear a common respect to both , there is i say subjoined ) a reason , or rather a contexture of reasons strongly pressing and encouraging to obedience , deterring and discouraging from disobedience to them ; or indeed generally to all god's commandments , but especially unto these , most immediately relating to him : for i the lord thy god am a jealous god. ( am el kanah , fortis zelotes , as the vulg. latine reads it : it may seem to have been a name of god , implying , as all the other names of god do , some attribute of god ; for it is in the 34th . of exodus , said : thou shalt worship no other god , for the lord , whose name is jealous , or kana , is a jealous god ; ) i am a jealous god , that is , a god very tender of my honour , and of my right ; who am impatient of any mate , or competitour in respect to those duties , which properly and incommunicably belong unto me ; i am ( saith god in the prophet esay ) the lord , that is my name , and my glory i will not give to another , nor my praise to graven images : this jealousie doth contain in it not onely a strong dislike , but a fierce displeasure , against the infringers of these laws : for the lord thy god ( saith moses in deuteronomy , pressing the observance of this same precept , concerning the worship of images ) is a consuming fire , he is a jealous god : and if god be thus jealous , so easily provoked to indignation by our detracting his due honour , and imparting it to any other , we have great reason to be afraid of incurring the guilt of either ; for who can stand in his sight , when he is angry ? who can support the effects of his displeasure ? uisiting the iniquity of the fathers upon the children , unto the third and fourth generation of them that hate me . visiting the iniquities of fathers upon the children ; god doth not onely punish those persons themselves , who commit notorious and heinous sins ( such as these of idolatry and profaneness , whereby he is publickly wrong'd and dishonoured ) but the more to deter men ( who naturally bear much regard to their posterity , and are afraid to be , ashamed to appear the causes of ruine and calamity to their family ) he declareth that in respect to their doings it shall go ill with their posterity ; they shall therefore be more strictly and severely dealt with ; they shall upon this score be capable of less favour and mercy from god , than otherwise they might have been : for we must not hereby understand , that god will arbitrarily inflict undeserved pains upon the children of bad men for the faults of their ancestours ( god doth expresly disclaim such kind of proceeding ; the son shall not bear the iniquity of the father ; the soul that sinneth it shall die ; saith he in the prophet : and , every one shall die for his own iniquity ; every man that eateth the sowre grape , his teeth shall be set on edge ) but that he will upon that accompt withdraw his free favours from them 〈…〉 that measure of grace and indulgence , which otherwise the son of such a person ( had he not been a great traitour against god ) might according to the general course of god's goodness have received , the which might have more effectually restrained him from sin , and consequently have prevented his guilt and his punishment , god may well ( in consistence with his justice and goodness , to manifest his detestation of heinous wickedness ) withhold from him . such a son , if he do fall into personal offences ( for that also is to be understood ; otherwise such is the goodness of god , that he hath declared , if a son seeing his fathers sins , and considering doth not the like , he shall not die for the iniquity of his father , but shall surely live ; if i say he falleth into personal sins ) god will visit ; that is , will use a close inspection and animadversion upon him , will severely punish and avenge his sin ; not onely upon his own , but on his father's accompt ; examples of which proceeding do in the divine histories frequently occurr ; in solomon , in jeroboam , in baasha , in ahab , in jehu , and in others . of them that hate me . we may observe that in the scripture style the transgressours of god's laws are termed haters , and enemies of god ; because their actions signifie a disposition of mind in them repugnant to the mind of god ; and because by them they resist , and oppose god's will ; no wonder then if god deal thus severely with them . but god not onely deters from disobedience by threatning a train of punishments , but he encourageth to obedience by a declaration of his intention ( or promise ) graciously to reward not onely upon the obedient persons themselves , but upon their posterity for ever ( in a manner ) unto thousands , that is unto a thousand descents : shewing mercy unto thousands of them that love me , and keep my commandments . shewing mercy ; god doth not absolutely promise , that he will forbear to punish the posterity of good men , in case they offend , but that he will shew mercy , and deal the more favourably with them in that respect : his meaning and method in these cases are plainly represented in those words concerning david : if his children forsake my law , and walk not in my judgments , if they break my statutes , and keep not my commandments ; then will i visit their transgression with the rod , and their iniquity with stripes ; nevertheless my loving kindness will i not utterly take from him — : god declares he will punish the offending children of very good men , yet so that their misdeeds shall not interrupt his kindness toward the rest of their posterity , or abolish his remembrance of their goodness : so we may see god dealt with abraham , and the patriarchs , passing by ( in memory of their love and reverence to him ; and their faithfull obedience to his will ) the manifold provocations of their posterity ; so that he did not for a long tract of time , and after many generations past suffer them ( according as their personal demeanour highly deserved ) to incurr ruine ; upon this consideration he brought them out of egypt , he settled them in canaan , he frequently delivered them from their enemies , he restored them from oppressions , and captivities ; as is often expressed , and insinuated in scripture . so also it is frequently mentioned , that for david's sake , his posterity , although highly provoking god by their miscarriages , was protected and preserved ; i cannot stand to mention places : i shall onely farther note that which is very obvious , and most remarkable here ; the difference between god's proceeding in way of severity , and in way of favour ; by a vast proportion the expressions of god's mercy do exceed those of justice , although both insisting upon like , or correspondent grounds : he visiteth the iniquities of disobedient fathers unto the third or fourth generation , but he sheweth mercy to a thousand generations of those that love and obey him ; he soon forgetteth the wrongs done , but he long retaineth in memory the services performed to him ; which consideration should work upon our ingenuity , and engage us willingly to obey so gracious a lord. it is also observable , that as disobedience is styled hatred of god , so loving god and keeping his commandments are conjoined as terms equivalent : they are indeed inseparably connected , love being a certain cause of obedience , obedience an infallible sign of love : he that hath my commandments , and observeth them , he it is ( saith our saviour ) that loveth me : and , if any man loveth me , he will keep my word . but i pass forward to the next , iii. commandment . thou shalt not take the name of the lord thy god in vain , for the lord will not hold him guiltless that taketh his name in vain . it consisteth we see of a precept , and of a reason deterring from disobedience thereto , by declaring or threatning the mischief ensuing thereon . the precept is : thou shalt not take the name of the lord thy god in vain : it might be rendred , thou shalt not bring the name of the lord thy god to a vanity ( or to a lye , for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , shaveh , frequently importeth ) that is ( as it seems interpreted in a parallel place , where most of these laws are repeated , inculcated , and fenced by additional injunctions ) thou shalt not swear in my name to a falshood ; and in the 24th . psalm , to lift up one's soul to vanity , is explained by swearing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( lemirmah ) to deceit , or falshood . josephus expresseth it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to adjure god to no bad matter ( or to no false matter , as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commonly in good writers is taken . ) and our lord himself in his sermon on the mount seemeth to respect this law , when he says ; ye have heard that it was said to the ancients , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ye shall not forswear , but shall render to the lord your oaths ; for he doth immediately before cite other passages out of the decalogue ( thou shalt not kill , thou shalt not commit adultery ) with intention to explain or extend them ; and therefore probably he proceeds respecting this law , the most conspicuous of all those , which relate to this matter ; and if this law be ( as some conceive ) supposed to signifie more strictly , it had been more sutable to his purpose to cite it , than any other of more lax importance ; his drift being plainly to extend in matter ; and to streighten in obligation even the fullest , and strictest of ancient laws , at least as they were then commonly expounded , and understood ; yea even in this case our lord seemeth to affirm that the ancients had no law strict and perfect enough for evangelical practice : considering which things , it is probable , that the prime intent of this law is to prohibit that great sin of perjury , that is of invoking god's attestation to a lie ; thereupon appealing to him as witness , and judge , that what we assert is true ; as a surety , that what we promise we do stedfastly resolve and shall faithfully endeavour to perform ; implying also , that we do expect a curse , and vengeance from him upon us , if we be found knowingly to falsifie in our affirmation , or wilfully to violate our promise . swearing is in its own nature immediately an act of religion , and as such was injoined by god ( thou shalt fear the lord thy god , and serve him , and shalt swear by his name ; ) it expresseth the pious persuasion we have concerning god's chief attributes and prerogatives ; of his omnipresence and omniscience ( extending to the knowledge of our most inward thoughts , and secret purposes ) of his watchfull providence over what we do , of his justice , and fidelity in maintaining truth and right ; in avenging iniquity and falshood : the reason of using it , was derived from , or grounded upon a persuasion , about god , which hath ever been common among men , that god the governour and judge of the world , the protectour and patron of right , is always ready upon our invocation and reference unto him to undertake the cognizance of matters in debate and controversie between men , for the protection of truth , the maintenance of right , and preservation of peace among them ( an oath , saith the apostle , for confirmation is to men an end of all strife ) so that the use thereof becometh a main instrument of promoting those purposes , the strongest tye of fidelity , the surest ground to proceed upon in administration of justice , the most sacred band of all society ; which therefore he that shall presume to violate , doth not onely most unworthily wrong this or that person , this or that society of men , but doth what in him lies to subvert the foundations of all publick justice and peace ; withall most impiously abusing , and affronting god almighty himself ; profaning his most sacred ordinance , making his name instrumental to the compassing his deceitfull and base purposes , despising his judgment , and defying his vengeance . this seems to be the first , and direct meaning of this law ; but it may by parity of reason well be extended farther , so as we may hereby understand all light and vain swearing , all wanton and irreverent use of god's holy name : and hitherto our lord hath plainly extended it , forbidding us to swear at all , and charging us in our conversation to use onely the simple and plain manner of assertion , or promise , saying onely yea , yea , or nay , nay ; without presuming upon any slight occasion to introduce the holy name of god ; which indeed we should not without extreme awe of spirit ever think upon , nor without high veneration dare to mention : 't is an instance of the most sottish folly , 't is an argument of most horrible impiety that can be thus ( without any cause , or temptation thereto , without any profit or pleasure thence ) to trifle with the divine majesty ; to abuse his glorious name , and provoke his dreadfull vengeance ; who will no wise hold him guiltless , that taketh his name in vain . iv. commandment . remember the sabbath day to keep it holy , &c. the decalogue is in several places of scripture ( as we before noted ) called a covenant with the jewish people , and the observation of this law is likewise so called in a particular and special manner : it is expressed to have been appointed as a sign , or characteristical note , whereby their peculiar relation to god might be discerned , and they distinguished from all other people . as circumcision was a seal of the covenant made with abraham and his posterity ; so keeping the sabbath did obsignate the covenant made with the children of israel after their delivery out of egypt : the children of israel ( saith the text ) shall keep the sabbath to observe the sabbath , throughout their generations for a perpetual covenant , it is a sign between me , and the children of israel for ever : and , i gave them ( saith god in ezekiel ) my statutes , and shewed them my judgments , which if a man do , he shall live in them ; moreover i gave them my sabbaths to be a sign between me , and them , that they might know , that i am the lord , who sanctifies them : and , thou camest down from mount sinai ( say the levites in nehemiah ) and spakest with them from heaven , and gavest them right judgments , and true laws , good statutes , and commandments ; and madest known unto them thy holy sabbaths : where making known to them the sabbaths , as also otherwhere giving them the sabbath are expressions ( together with the special ends of the sabbath's appointment , which are mentioned in those places ) confirming the judgment of the ancient christians , justin m. irenaeus , tertullian , &c. who refer the first institution of the sabbath to moses , affirming ( that which indeed the history by its total silence concerning the sabbath before him sufficiently doth seem to confirm ) that the patriarchs were not obliged thereto , nor did practise it . and we may observe , that the law concerning the sabbath , is mentioned and insisted upon separately from the body of their laws , as being in nature different from the rest , and enacted upon a special design ; as from the forecited passages appeareth ; and farther may appear from considering how the condition of proselytes ( those of the stricter sort , called proselytes of righteousness ) is described in esay the sons of the strangers , ( saith god in that prophet ) that join themselves to the lord , to serve him , and to love the name of the lord , to be his servants , every one that keepeth the sabbath from polluting it , and taketh hold of my covenant ; even them will i bring to my holy mountain , and make them joyfull in my house of prayer : where to undertake the observance of the sabbath , and to lay hold of the jewish covenant are signified to be coincident , or especially coherent . all the other precepts indeed ( one passage in the second commandment as it may be understood to prohibit absolutely the making of any similitude , being liable to exception ) are immediately grounded in the reason of the thing , and have a necessary obligation even visible to natural light ; they consequently have been acknowledged as reasonable , and obliging by the general consent of men ; or might be so propounded and asserted by argument , as easily to extort such consent : but this command , ( although as to its general and remote matter it is most evidently reasonable , and requireth that , which no man can deny to be matter of necessary duty , yet ) as to the more immediate matter , as to the determinate measure , and manner of performing those general duties , no reason can discern an obligation distinct from , or antecedent to the law givers will , to practise according thereto : that we should frequently with gratefull and joyfull sense reflect upon the glorious works of god ( especially that grand and fundamental one , wherein god's wonderfull excellencies of goodness , wisedom , and power were so illustriously displayed ; the creation of the world , wherein so great accommodations , and benefits were generally dispensed to all the creatures , and to us eminently among them ; remembring with deepest respect , and most hearty thankfulness our bountifull maker ; ) that we should be unmindfull of the special favours by god's gracious providence vouchsafed to our country , our relations , our selves ( especially such very signal ones , as was that of the delivery from egyptian slavery in a manner so remarkable and miraculous ) ; that we should not spend our selves , and our time in perpetually carking and labouring about affairs touching our body , and this present life , but should assign some competent time both for the relaxation of our mind , and for attendance to the concernments of our soul : that also we should allow fitting time of respite , and refreshment to those of our brethren , whom divine providence hath disposed into a meaner condition , and relation of servants to us ; that their lives may not by incessant care , and toil be rendred over burthensome , and grievous to them ; but so that they may with some comfort serve us ; that also they be not destituted of leasure and opportunity to serve god , our common master ; and to regard the welfare of their souls , no less precious than our own : that also we should shew some kindness , and mercy even toward our beasts , allowing them some ease from their painfull drudgeries in our behalf ; these are all of them things , which reason evidently dictates ; which common sense must needs admit , as duties of piety , justice , and humanity : and to secure the performance of them both as to the substance , due measure , and fit manner of them , common prudence would suggest , that set times should be appointed ; in which they should be solemnly and notoriously discharged , under the publick testimony and cognizance : and accordingly we find , that in all wise and civil societies some provision ever hath been made , by appointing festival times , for the practice of such duties , in some kind or degree : the founders of laws ( saith seneca ) did institute festival days , that men should publickly be constrained to cheerfulness ; interposing as necessary a temperament of their pains ; plato with a more admirable sagacity refers the invention , or first institution of such times unto god himself ; the gods ( saith he ; that is , the divine providence administring affairs here by the ministery of inferiour invisible powers , according to his notion and manner of speaking ) pitying mankind , born to painfull labour , appointed for an ease and cessation from their toils the recourses of festival seasons observed to the gods. thus ( i say ) reason acknowledges the substance of these duties , and approves the securing their performance , as a good end , or fit matter of law both divine and humane . but as to the circumstantial determination of measure and manner ; that a seventh day precisely should be assigned , that a total cessation from labour for man and beast should be prescribed ; this is above reason to discern a necessity of ; or a conveniency in comparison with other limitations in those respects deviseable and practicable : nor can we assuredly resolve the obligation thereto into any other ground , than the pleasure of 〈◊〉 most wise author of this law ; who did see what was most fit to be prescribed to those , whom this law concerned . here is indeed mentioned a reason , why god specially did choose this day to bless , and sanctifie it in this manner to such purposes ; namely , his resting upon the seventh day from his works of creation ; the which yet doth not certainly import a natural conveniency , toward accomplishing those purposes , of this precise quantity of time , or in this way of observing it , in preference to any other , that might have been appointed ; it onely seemeth to imply a fitness of these determinations , as containing somewhat of profitable significancy ; that such a correspondency in circumstance of time , and manner of practice might admonish us concerning the substance of our duty , or a principal part thereof peculiarly designed in the sanction of this law , the gratefull commemoration of god's most glorious work ( the foundation as it were of all other his acts of beneficence ) the creation of the world : for thus in all ceremonial institutions we may observe , that some significant circumstance is selected , on purpose to instruct or excite us to practice , by representing to our fancy the nature and intention of the main duty required , as in circumcision , in the passover , in baptism , and other ritual constitutions it is not hard to perceive : so it being god's design to enforce the performance of that excellent duty , by appropriating a time thereto , we may conceive that he therefore especially selected that day , as most apt to mind them , to whom this law was given , of the history of the creation ; the reflecting upon and celebrating which was the main duty intended : seeing therefore the observation of the sabbath is expressed to have a peculiar respect to the children of israel , as a sign of the covenant made with them , when he led them out of egypt ; seeing in its own nature it differeth from the rest of the ten laws , the obligation thereto being not , discernibly to natural light , grounded in the reason of the thing , we can no wise be assured , that an universal and perpetual obligation thereto was intended , or that its obligation did extend farther than to the jews , to whom it was as a formal law delivered , and upon special considerations severely inculcated ; to whose humour , condition , and circumstances it might also perhaps be particularly suted : justin m. was of opinion that this law , as many others was given to the jews , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for their iniquity , and hardness of heart , by way of concession and indulgence ; for , because they by their natural disposition were apt to forget their maker ; to neglect the state of their soul , being wholly intent on worldly affairs ; to exact intolerable pains from their brethren , who served them ; to use cruelly the poor beasts , employed in tilling their ground , or bearing their burthens ; therefore god ( considering this incorrigible temper of theirs ) did indulge six days to them for the prosecution of those affairs , to which they were so devoted , contenting himself to exact from them no more , than this part of time for his own service , for the benefit of servants , and ease of beasts ; if he had required more of them they could it seems or would hardly have endured it ; the command would perhaps not onely have been disobeyed it self , but the dislike thereof might have rendred them averse from all religion , and service of god ; as it happeneth , when commands very rigorous , and exceeding mens strength are enjoined ; for we see the prophets complain of them , that they could hardly be induced to go thus far , or to afford god this so moderate share of time ; but were impatient even for this one day in seven to abstain from their secular business , to relax themselves , or their servants , or their cattel from their daily labours : they impeach them for polluting , profaning , hiding their eyes from ( that is , wholly overlooking , neglecting and disregarding ) the sabbath ; for doing their own pleasure , and exacting their own labours upon it , for not delighting therein , or not willingly observing it : hear this ( saith the prophet amos ) o ye that swallow up the needy , even to make the poor of the land to fail , saying , when will the new-moon be gone , that we may sell corn , and the sabbath that we may set forth wheat ? this being the disposition of that people , not bearing a greater strictness , they not being able to preserve within their hearts a perpetual remembrance of god's works and favours ; not to moderate their pursuits of temporal good things ; not to bear a due regard and tenderness toward their brethren , and their fellow-creatures ( the performing which things in a constant uninterrupted tenour the said holy father , and blessed martyr supposeth to be the sabbatism , which christians are bound to observe ) therefore god considering their infirmity and incapacity to comply with higher injunctions , did use ( as in the cases of divorce , revenge , and the like ) an indulgence toward them , permitting them on the other days to do their pleasure ( as the prophet speaks ) , reserving onely this day for a punctual and solemn performance of the duties specified : thus discourses that good ancient in his dialogue with the jew . however , that this law ( as to its circumstantial parts ) was not intended to oblige generally and perpetually , we have a most forcible ground to suppose ; s. paul himself his express discharging christians from the observation thereof ; yea his earnest reprehension of some persons for rigorously insisting thereon , deeming themselves and urging it upon others as a necessary duty to observe it ; his conjoining it with other ceremonial observances , whose nature was meerly symbolical , and whose design was to continue no longer , than till the real substance of that , which they represented , came into full force and practice : let no man ( saith he to the colossians ) judge you for meat , or drink , or upon account of a festival day , or new moon , * or sabbath , which things are the shadow of future things , but the body is of christ ( that is , they did onely prefigure , and presignifie ; the real substance intended , and represented by them is somewhat in the law , and doctrine of christ ; which coming immediately to appear , and to oblige , that shadow vanisheth , and ceaseth to have any regard due thereto ) again more sharply to the galatians , whom some judaizing dogmatists had reduced , or were reducing to the practice of legal rites , under conceit of needfull obligation to them ; how saith he , do ye return again to those weak , and beggerly elements , to which back again you are pleased to be enslaved : ye observe days , and months , and years ; which words , that they relate generally to the jewish festivals , the context doth plainly enough shew , and there is good reason to think , that they chiefly respect the sabbath we treat on , for which probably these men had the greatest respect , and zeal ; again in the 14th . to the romans the same great patron and champion of christian liberty , not obscurely declareth his mind , that christians of strength in judgment did regard no day above another , but esteemed all days ( he excepteth none ) alike , as to any special obligation , grounded upon divine law and right ; in subordination to which doctrine we may add , that this appears with great evidence to have been the common opinion of the wisest , and most orthodox christians in the primitive church ; the most constant and strict adherents to catholick tradition ( who from the apostles instruction best understood the purport and limits of the liberty purchased by christ ) that this law , † as it was not known or practised before moses , so it ceased to oblige after christ ; being one of the shadows which the evangelical light dispelled ; one of the burthens , which this law of liberty did take off us † now although upon these accompts we cannot press the strict observation of this law in all its parts , according to its literal , and direct intention , yet we may learn much of our duty , much of god's will from it : all god's laws , spiritually and wisely , understood did tend to the promoting of piety and vertue ; and abstracting from the special circumstances of that people , to whom they were consigned , may ( so far as our case is like theirs , and wherein a common reason doth appear ) pass for fit patterns for us to imitate , suggesting proper means of exercising , nourishing , encreasing those qualities in us ; and so from this law we may learn these duties : 1. that we should frequently call to mind , and consider the great and glorious works of god , performed for the general good of his creatures , and specially for mankind : the creation of the world , the redemption of mankind ; the nativity , passion , resurrection , and exaltation of our lord and saviour , and the like , no less now considerable to us , both in respect of glory due to god , and of benefit accruing to us , then was the creation formerly to the jews . 2. that we are bound to restrain our selves in the prosecution of worldly business ; not distracting our minds with care , not exhausting our bodies with toil about them , but allowing our mind convenient and seasonable freedom , affording our soul sufficient leisure with vigour and alacrity to enjoy its nobler entertainments , and to pursue its higher interests . 3. that we are obliged to use the same indulgence toward those , whom divine providence hath disposed to be under our power , care , or governance : to allow our children , our subjects , our servants a competent measure of rest , and refreshment from their ordinary labours , sufficient time and leisure undistractedly to serve god , and quietly to mind their spiritual welfare : we must so charitably tender their good , as to permit and procure , that their life may be easie and comfortable here ; and that also they may have means to obtain for themselves a happy immortality hereafter ; not being in these respects either harsh to their outward man , or uncharitable to their souls . 4. that we must no be unmercifull to any creature , not onely abstaining from inflicting , in wantonness of humour , needless vexation upon them , but also from wearying and grieving them too much for our emolument or convenience : the advantage and preeminency bestowed upon us by god over them should be managed with moderation , and clemency ; we should be gentle masters to them , not cruel tyrants over them : we should consider , that god did make them , as to help and serve us , so to enjoy somewhat themselves of delight and satisfaction in their being ; which if we go to deprive them of , rendring their condition intolerable and worse than if they had no being , as we do abuse and injure them , transgressing the bounds of our right over them , so we encroach upon , disappoint , and wrong their maker , and cannot therein but displease him ; doing thus is a point of injustice not enough considered by them , who commit it : they consider not how beastly they are themselves , when they misuse poor beasts . 5. we may hence farther learn , that it is fit certain times should be allotted for the publick , and solemn performance of the forenamed duties : common reason prompteth , that god ( upon whose protection , and disposal the publick good depends ) should be publickly honoured , and his benefits frequently acknowledged ; also that care should be taken in every society , that all states of men should lead their lives in some competent degree of content ; that all objects of grievous pity should be removed from publick view ; also common sense will inform us , that these things cannot effectually be executed , without constituting definite periods of time , and limiting circumstances , according to which they shall be practised under publick inspection , and censure : and these dictates of ordinary prudence the divine wisedom hath ratified by his exemplary order ; the which in cases , wherein he hath not interposed his direct authority by way of precept may serve for a good direction to governours , what they may with safety , what they should in wisedom establish ; what provision they should make for the promotion of piety and vertue : such a precedent requires greatest veneration , and respect , cannot but appear of high moment in consultation about matters of this nature . it is indeed particularly observable , that in this command there is not an express order concerning the natural or moral service of god ( by prayer , or hearing god's law ) to be publickly performed on this day ; but the jews were themselves so wise as to understand these duties couched in the sanctification of the day prescribed to them ; and accordingly they practised ; they in all places of their habitation did settle synagogues , and oratories ; to them upon this day they resorted ; in them then they did offer devotions to god ; ( as the names 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did import ) the scribes did reade the law , and expound it to the people : moses ( saith josephus ) did command the people to assemble for hearing of the law , not once or twice , or many times , but every seventh day , laying aside their works ; and exactly to learn it ; whence , addeth he , the people became so skilfull in the laws , that if one asked any of them concerning them , he would more easily tell them all than his own name ; whence also an admirable concord in mind , and uniformity in practice did ( as he farther observes ) arise : and the custom ( saith philo ) was always as occasion gave leave , especially upon the seventh days , to philosophate , &c. in consideration of which practice it was , that jews so highly valued this precept , that it was a saying among them , the sabbath weigheth against all the commandments ; as procuring them all to be known , and observed : and if that blind people could pick these duties out of this law , much more should we see our selves obliged , according to analogy thereof , to appoint set times for ensuring the practice of them . 6. again , we may hence also learn our obligation to submit obediently to the constitution of governours relating to this matter ; that we readily should observe all solemn times of festivity and rest , which the rulers of church , or state do appoint for the securing or the promoting those purposes of piety , or charity , according to the measure and manner prescribed by them : for reason approving the thing as good and usefull ; and divine order more clearly and fully confirming it to be so , and it not appearing that god hath made express determinations about it , it remains , that it is left wholly to them , to whose care god hath entrusted the publick welfare , and hath committed to their judgments the providing means conducible thereto ; having also consequently injoined us in all lawfull things to follow their guidance and appointment in order thereto . god decreed death to be inflicted on those , who violated his command concerning the sabbath ; which sheweth how great a fault it is to offend in this particular ; and we may reasonably esteem that command to be his , which proceedeth from his ministers by authority from himself , and in conformity to his own pattern . 7. we add , that whereas god required of the jews such a portion of time to be solemnly dedicated to religion , and mercy , we to whom he hath vouchsafed higher benefits , and proposed greater encouragements , cannot reasonably but deem our selves obliged to sequester and consecrate as much or more time to the same intents : we should indeed be content to withdraw our selves more frequently from pursuance of our own profits and pleasures to the service of god , to the remembrance and celebration of his favours : we should willingly allow greater relaxation to our dependents : and should the publick be deficient in exacting a performance of such duties from us , it would become us to supply such defects by our private devoting fit and frequent seasons thereto : that in some proportion we may exceed the jews in gratefull piety , as we surpass them in the matter , and causes thereof ; that we may appear in some degree more charitable than they , as we have much greater reason and obligation to be so then they . so much for this ; i proceed briefly to consider the remaining commandments , the which immediately concern another object : those foregoing did chiefly serve to regulate our religious practice in yielding due reverence toward god ; these following ( which are supposed to have made up the second of those tables , which written by god's hand were delivered to moses , and preserved in the ark of the testimony ) do guide our conversation and carriage toward our neighbour ; in the front of which worthily is placed that which obligeth to dutifulness toward our parents ; unto whom after god , and his supreme vice-gerents we owe the highest respect , gratitude and duty . v. commandment . honour thy father , and thy mother . honour ; the word signifies to have in weighty regard , and aptly serves to denote those particular acts of duty , which are otherwhere expressed in scripture ; fear and reverence ( ye shall fear every man his father and his mother ) observance and obedience ( children obey your parents in all things , for this is well pleasing to god ) gratitude and retribution ( let children learn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to be pious toward their own family ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to render sutable returns , or to requite their parents , for this is good , and acceptable before god. ) regarding their instruction and advice ( my son hear the instruction of thy father , and forsake not the law of thy mother ) it also comprehendeth a prohibition of the contrary acts , contemning , cursing , offering violence or contumely unto , disobedience and contumacy toward parents , the which are forbidden under capital penalties , and dreadfull comminations : cursed be he that setteth light by his father or mother : and , the eye that mocketh at his father , and despiseth to obey his mother , the ravens of the valley shall pick it out , and the young eagles shall eat it ( that is , god in a fearfull and strange manner will avenge that wickedness upon him ) and in the law it is ordained that the rebellious and stubborn son , who will not obey the voice of his father , or the voice of his mother ; and that when they have chastned him , will not hearken unto them , shall be stoned by all the men of his city , and put to death in that manner . whence we may learn the nature of the duty here enjoined , and what rank it beareth among other duties ; what high obligation belongs thereto , of what consideration it is with god , and how grievous a crime the violation thereof is ; that , briefly , we are obliged to yield our parents high affection of heart , great expressions of respect and observance in word and deed ; that the neglect of these duties is , next to that of profaneness and undutifulness toward god himself , the greatest disorder we can be guilty of : this all civil nations have consented to be our duty ; and if we consider the grounds , upon which it is built , we shall find that reason , justice , and necessity do require it : s. paul presseth his precept of observance to parents with , a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for this is just and equal : for if we look upon the disposition of parents in their mind toward children , we may presume them always full of tender affection , and good will toward them , full of desire , and care for their good , full of pity and compassion toward them ; in the highest and most especial degree beyond what they bear to others ; which dispositions in reason and equity do require answerable dispositions in those , upon whom they are placed , and who from them do receive inestimable benefits : for if we do regard the effects proceeding from them we shall discern , that 1. from parents children do receive being and life ; that good which nature inclineth so highly to value and tender , as the foundation of all the good , happiness , and comfort we are capable of . 2. they are obliged to their parents for the preservation , maintenance , and protection of their life : it is a long time before we came to be able ( such is the particular condition of man among all living creatures , so ordered on purpose , as it were , to beget this obligation and endearment ) any-wise to provide for , or to defend our selves ; and the doing thereof , in that senseless and helpless state , relies upon the care , pain , and solicitous vigilance of our parents ; the which they are not onely always obliged , but are commonly disposed with admirable willingness to spend on their children . 3. parents not onely thus at first undergo such care and trouble to maintain their children , but by expensive education ( often with much inconvenience and incommodity to themselves ) they provide means for their future support , and subsistence , during life . 4. children are so strictly tied to their parents , as by their willing concession to partake in all the comforts of their state , and ornaments of their fortune . 5. the goods acquired by the parents industry do usually devolve upon their children by inheritance and succession ; whence that children live handsomely and comfortably , is the reward of their parents merit , comes from the store , that they have carefully provided , and laid up for them . 6. to which we may add , that not onely the provision for our temporal necessities and conveniencies dependeth upon our parents , but the care of our souls , and our spiritual welfare is incumbent on them : they are obliged to instruct us in the fear of god , and to set us in the way toward eternal happiness . 7. we may consider also , that all this they do most frankly and out of pure kindness ; without regard to any merit antecedent , or benefit consequent to themselves : as they received nothing to oblige and move them to such performances , so they can seldom hope for answerable returns : it is abundant satisfaction to them if they see their children do well ; their chief delight and contentment is in their childrens good absolutely and abstractedly , without indirect regards to their own advantage . upon these , and the like accompts it appeareth , that as parents have the affections most resembling those of god toward us , as they perform toward us the actions most like to his , as they are the principal instruments of divine providence and bounty ( by which god's blessings are conveyed and conferred upon us ) so they may be deemed in a sort to represent god , and as his most lively images have an especial veneration due to them . god himself , to endear and render himself amiable , or in the most kindly way venerable to us , to engage us to a more ready obedience of him , to declare the nature of our duty toward him , assumes the title of father ; and all nations have agreed to style him so ; reciprocally also , whereas the duties toward other men are termed justice , or charity , or courtesie , or liberality , or gratitude , those toward parents in every language ( i suppose ) are styled piety , implying somewhat divine in the object of those duties ; 't is more than injustice to wrong a parent ; 't is more than uncharitableness to refuse them succour , or relief ; 't is more than discourtesie to be unkind to them ; 't is more than sordid avarice to be in their need illiberal to them ; 't is rather high impiety to offend in any of these kinds . he that returns not love in answer to their tender affection ; that doth not ( as occasion requires , and his ability permits ) requite the benefits received from them , doth not defer to them an especial reverence , in regard to that sacred name and character they bear , thereby intimates , that he would in like manner be unjust , ungratefull , and disingenuous toward god , from whom he hath received the like benefits ; the beginning and continuance of his being ; the preservation , maintenance , and protection of his life : if he will not honour his earthly parents , whom he hath seen , how will he reverence his heavenly father , whom he hath not seen ? so we may according to s. john argue . i might subjoin , that as justice , and ingenuity do enforce this duty , so for the good of the world there is a necessity that it should be observed : if parents are not onely by natural instinct disposed , but by divine command obliged , and by humane law ( the preservation of the world so requiring ) constrained to undergo such hardships for the maintenance , and education of their children , it is fit and necessary they should be supported and encouraged in the bearing them by reciprocal obligations in children to return them dutifull respect , observance , and requital ; the world could not well subsist without children being engaged to these duties : there were no reason to exact , there were no ground to expect , that parents should cheerfully and faithfully discharge their part , upon other terms . to this precept there is added a promise ( and it is , as s. paul observeth , the first precept , that hath a promise formally annexed ; whereby he enforceth his exhortation to the observance thereof . ) that thy days may be long upon the land , which the lord thy god giveth thee . so god expresly promiseth to bless dutifull children with a long life in the comfortable possession of those good things , which he should bestow upon them ; this was the most of reward , explicitly covenanted to the jews , in regard to their obedience : there is also implyed a commination of a contrary curse from god upon the infringers of this law , that they should either be immaturely cut off from life ( as abimelech and absalom were upon this score ) or should draw on a wretched life in banishment from the contents thereof ; by which things respectively are intimated to us the rewards of piety in this kind , or the punishments of impiety in the future state , whereof the land here mentioned was a shadow , or figure : what length of days in canaan was to them , that to us is immortal life in heaven ; what being excluded thence was then , that now is everlasting death , or banishment into the regions of misery . i might also note the congruity of the reward propounded , that they who are gratefull to those from whom , in subordination to god , they received life , shall by god's dispensation enjoy that life long and well ; and that they who neglect the authours of their life , shall soon be deprived of it , or of its comforts . but i find the same reward assigned to the diligent observers of other duties ; particularly to them , who are just in their dealings ; to them who are charitable to the poor ; to them who are meek and patient ; to them who confide in god ; and to all good men that obey god's commandments . i shall onely add farther , that we may , according to analogy and like ground of reason , reduce unto this commandment the obligation we have to honour all those , who perform toward us beneficial offices like unto those , which we receive from our parents ; those who preserve our life by relief , protection or defence ; those who afford us maintenance , or education ; those who watch over us for the good of our body , or of our soul ; those who instruct us , or advise us : such are our governours and magistrates either political or ecclesiastical ; our benefactours and patrons ; our schoolmasters , and tutours ; our especial faithfull friends ; and the like ; but i pass forward . in the subsequent precepts are contained the prime rules of justice toward our neighbour ; the observation of which is not onely most equal and reasonable in it self , but necessary for the preservation of civil society , and publick peace among men ; for the procurement of our safe , and pleasant living and conversing in the world ; men thereby being secured in the quiet enjoyment of god's gifts , and the fruits of their industry , and of whatever is dear and precious to them ; of their lives first ; then of the comforts of their conjugal state ; of their possessions ; of their reputations ; the laws respecting these being here disposed in order , according to the value of their respective objects , in the nature of things , or in the opinion of men , or in regard to the consequences arising from them . vi. commandment . thou shalt not kill . of all good gifts conferr'd upon us none ( according to the natural and common esteem of men ) is more precious than life it self , the foundation of enjoying the rest . god hath therefore reserved the disposal of it entirely to himself , as his special prerogative : neither he that hath it , nor any other person having absolutely any just power or right over it ; no man can take away any man's life , but by commission or licence from god , reasonably presumed to be granted by him : so may god ( the absolute king of the world ) be supposed to have committed to lawfull magistrates , as his vice-gerents and officers , in his name and behalf , upon reasonable cause , for preservation of publick justice , peace , and order , in a lawfull course of justice , to dispose of mens lives , who have forfeited them to the law : ( the magistrate , as s. paul saith , beareth not the sword in vain ; for he is the minister of god ; an avenger to execute wrath upon him that doth evil . ) he hath not forbidden sovereigns ( in case of necessity , and when amicable means will not prevail ) to maintain the safety or welfare of the societies entrusted to their care , even by armed violence , against such as wrongfully invade them , or any wise harm them , and will not otherwise be induced to forbear doing so ; in which case the resolution of such differences ( insomuch as they cannot be tried at any other bar , or composed by other means ) is referred to god's arbitrement ; who is the lord of hosts , the sovereign protectour of right , and dispenser of success ; the souldier in a just cause being then his minister , and carrying a tacit commission from him . god also may be supposed together with life , with a natural love to it , with means to preserve it , to have imparted to every man a right to defend his life , with its necessary supports , against unjust , extreme , and inevitable violence upon it , or them : the slaughter therefore , which may happen in these cases ( or in the like , wherein god hath plainly by a general order , or by special command , or by permission reasonably supposed , conferred on any person a power over his neighbour's lise , in the maintenance of god's own honour , or in subserviency to publick good ) is not concerned in the design , or meaning of this precept : for he that kills another , in a way not irregular , as a minister of justice , or in a lawfull war as a souldier authorized by a sovereign power here under god , or for his own just and necessary defence , doth not , according to the intent of this law , kill ; but rather god himself , the lord of life and death , doth then kill ; the authority of killing so being derived from him , and his work being done thereby : vengeance is his , and he so ( by his instruments ) repays it . but here is forbidden all other voluntary taking away our neighbour's life , when a man acts as a private person ; without just and necessary cause , in any illegal or irregular way ; upon what motive , principle , or end soever ( whether it be out of hatred , spight , envy , revenge ; for our presumed safety , or pretended reparation of honour ; for promoting what interest , or procuring what satisfaction soever to our selves ) by what means soever , either by direct violence , or by fraudulent contrivance ; in an open , or clandestine manner ; immediately by our selves , or by means of others ; by advising , encouraging , any wise becoming instrumental , or accessory thereto . this is the crime expresly prohibited ; but a positive duty should also be understood ; that we are obliged , so far as we are able , to preserve our neighbour's life ; by relieving him in extreme need , by succouring him in extreme danger ; by admonishing him of any destructive mischief , when he appears tending unawares thereinto ; the neglect of which things argueth a murtherous disposition toward our neighbour , is in reasonable esteem , and in god's sight a killing of him ; for we mistake , if we think with cain , that we are not our brother's keepers , or are not bound when we are able to preserve his life . the violation of which commandment is certainly the most heinous sin , that can be committed of all those ▪ which are not immediately directed against god himself , or the persons which peculiarly represent him ; and a sin which never can escape vengeance and due punishment from him . it is the greatest wrong to god ; it is the extremest injury to our neighbour ; it is the highest sort of uncharitableness ; it is a principal offence against publick society . 1. it is an exceeding wrong and affront done unto god ; in assuming the disposal of his gifts ; in dispossessing him of his rights , by robbing him of a creature , of his child , his servant , his subject ( one whose life is precious to him , and toward whom he beareth a tender regard ) an usurping in a high way his sovereign authority , his throne of majesty , his tribunal of justice , his sword of vengeance ; to omit the sacrilege ( as philo speaks ) committed herein by violating god's own image , which every man doth bear . 2. it is also an extreme injury to the person , who is thereby deprived of an unvaluable good , which can no wise be repaired , or compensated : he that loses his life , doth therewith lose all the good he possesseth , or is capable of here , without any possibility of recovering it again : the taking therefore of life can be no sutable revenge , no reasonable satisfaction for any injury or damage received ; it infinitely , in a manner , surpasseth all the evil , which any man can sustain from another in his estate , or fame , or welfare of any kind ; for those things have their measure , and may be capable of some reparation , but this is altogether extreme and irreparable ; and therefore doth include greatest iniquity : add hereto , that not onely all temporal good is hereby at once ravished from a man , but the soul also of the person may incur the greatest damage or hazard in respect to its future estate by being thus snatched away : the slayer not onely robbeth his brother of his temporal life , but of his time of repentance , and opportunity of making peace with god. 3. it is also the highest uncharitableness to deal thus with our neighbour ; arguing that nothing of good will , of pity , of humanity toward him is left in us : to hate his brother to the death is the utmost pitch of hatred . if in imitation of our saviour , and out of respect to him we ought ( as s. john instructeth us ) to be willing to lay down our lives for our brethren ; how enormous a crime , how opposite to christian charity is it to take away our brother's life ? 4. it is likewise a main offence against the publick ; not onely by unlawfully bereaving it of a member and subject , but to its prejudice and dishonour ( yea so far as lies in us to its subversion and dissolution ) assuming to our selves , pulling away from it its rights , and prerogatives of judgment . such briefly is the direct intent , and importance of this law ; but our saviour in his comment hereon hath explained and extended it farther , so as to interdict all , that any wise approaches in nature , or in effect tends unto this heinous evil : he means to obstruct all the springs , and extirpate all the roots thereof ; such as are rash , causeless , outragious , inveterate anger , contumelious and despightfull language , reserving grudges , or spight in our heart , not endeavouring speedily to reconcile our selves to them , who have done us injury or displeasure ; for these things as they commonly do produce the act of murther , so they argue inclinations thereto ( which if fear and self-respect did not restrain , would produce it ) , and consequently in moral accompt , which regardeth not so much the act as the will , are of the same quality therewith ; however they arise from the same bitter root of great uncharitableness ; upon which score s. john telleth us , that he that hateth his brother is a murtherer ; and consequently in effect all malice , and spight , envy , hatred , malignity , rancour , immoderate , and pertinacious anger , and animosity are here prohibited . vii . commandment . thou shalt not commit adultery . after life ( if after that , for this command in the greek translation of exodus ( though not in deuteronomy ) in some places of the new testament , and in sundry ancient writers is placed before that against murther ) nothing commonly is more dear to men , than the comforts of their conjugal estate ; the enjoyment of that special affection , and friendship , together with those instances of benevolence , which by divine institution and mutual contract , ratified by most sacred and solemn promises of fidelity , are reserved peculiar to that state : which enclosures therefore of his neighbour whoever shall invade , or trespass upon , who shall any wise loose or slacken those holy bands , who shall attempt the affection , or chastity of his neighbour's wife , doth most grievously offend god , and committeth ( as joseph , when he was tempted thereto , did call it ) a great evil against god , against his neighbour , against himself , against the common society of men . he violateth an institution , to which god hath affixed especial marks of respect , and sanctity ; he wounds his neighbour's honour , and interest in the most tender part , wherein the content of his mind and comfort of his life are most deeply concerned : he as much ( or rather more ) dishonoureth and abuseth himself , not onely by committing a fact of so high injustice , but by making himself accessory to the basest perfidiousness that can be . [ whoso committeth adultery , lacketh understanding ; he that doth it , destroyeth his own soul ; a wound and dishonour shall he get , and his reproach shall not be wiped away ; for jealousie is the rage of a man , therefore he will not spare in the day of vengeance ; he will not regard any ransome , neither will he rest content though thou givest many gifts . ] he also offendeth against the publick quiet , and welfare , breeding inextricable confusions , and implacable dissensions in families , so that hardly from any other cause such tragical events have issued as from this : in fine this crime is , as philo calls it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a loathsome unrighteousness , most odious to god ; and a fire ( as job representeth it ) that consurneth to destruction . but we must further also consider , that acts of this kind contain also in them another evil ; that persons committing them do not onely so highly wrong their neighbour , but defile themselves also by the foulest turpitude ; in which respect the prohibition of all unlawfull and irregular satisfactions to lustfull appetite ; all compliance with that great enemy of our souls , the flesh ; all kinds of impurity and lasciviousness , not in act onely , but in thought , in speech , in gesture may be reduced to this law : our lord himself doth so interpret it , as to make it include a forbidding of all unchast desires ; and christianity doth in a most strict and special manner oblige us to all kinds of sobriety and modesty , of chastity and purity in body and spirit ; injoining us to abstain from all fleshly lusts , as enemies to our souls , to mortifie our fleshly members ; to possess our vessels ( or bodies ) in sanctity and honour ; not to have any impurity , or filthiness so much as named among us ; nor to suffer a foul word to proceed out of our mouth ; not to defile our bodies , consecrated unto to god , and made temples of the holy spirit ; excluding persons guilty of such things from any title , or capacity of entring into god's kingdom ; in fine representing all such practices as most dishonourable to us , most displeasing to god , most grievous to god's holy spirit ( the fountain of all vertue and goodness ) most contrary to the nature and design of our religion , and most destructive of our souls . viii . commandment . thou shalt not steal . that every man should quietly enjoy those supports and those conveniencies of life , which in any honest manner ( by god's bounty immediately dispensing it , or by god's blessing upon his industry ) he hath acquired the possession of , or right unto , as all reason and equity do require , so it must be acknowledged absolutely necessary for the preservation of common peace , and the maintenance of civil society among men : to secure which purposes , and to encourage honest industry , this law prohibiteth all invasion , or usurpation by any means whatever ( either by open violence , and extortion ; or by clandestine fraud , and surreption ) of our neighbour's proper goods and rights : he that in any way , against his neighbour's knowledge or will , getteth into his power , or detaineth therein what doth in equity belong to his neighbour , and which he can restore to him , doth transgress against the intent of this law ; as we see it interpreted in leviticus ; where it is thus expressed : thou shalt not defraud thy neighbour , nor rob him : defrauding by cunning practice , is no less forbidden , than robbing by violent force . any wise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( that is , to deprive our neighbour of his due ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to purloin , or ( by subtle and sly conveyance ) to separate any part of our neighbour's substance from him ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to exact , or extort any thing more than ones due , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to go beyond , or over-reach our neighbour in dealing ; to delude and cozen him by false speeches , or fallacious pretences , are acts in s. paul's expression , to be referred hither ; as so many special acts of theft . i cannot stand to reckon up all the sorts of unrighteousness included here , or reducible to this matter ( such as , beside down-right rapine and cheating , are , fould dealing in bargains and contracts ; using false weights , and measures , withholding the pledge , detaining the labourer's wages from him ; the exercising vexatious , biting , and devouring usuries ; removing bounds of possession , oppressing by undue , or rigorous exaction , corrupting justice for reward or favour , raising gain by unlawfull and shamefull arts , or practices ; consenting , or sharing with , advising , or instigating to these , and the like acts ; these i shall not particularly insist upon ) but shall onely say , that god expresseth great indignation against , and threatneth most severely to punish all acts of this kind : for all ( saith he ) that do such things ( such as use deceitfull measures in trade ) , and all that do unrighteousness are an abomination unto the lord , thy god : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , god ( saith s. paul , speaking against the circumventing , and defrauding our neighbour ) is an avenger for all these kinds of things : nor indeed is the gospel more severe in denunciation of punishment against any crime than this : know ye not , that unjust persons ( saith s. paul , meaning this sort of unjust persons , so most properly and strictly called ) shall not inherit the kingdom of god ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thieves , exactors ( or cheaters ) and rapacious persons make a good party in the catalogue of those , who shall be excluded from eternal bliss . i should add the positive duties , here to be understood , and referr'd to this matter , the which are commended to us in scripture ; such are , diligence and industry in our calling , whereby with god's blessing we may support our selves , preventing the need , and escaping the temptation of encroachment upon our neighbour's property ; ( whereby we may , as saint paul speaketh , have need of nothing , may eat our own bread , may even have wherewith to impart to the needs of others ) contentment in that estate , wherein god hath placed us , how mean soever ; trusting in god , and relying upon his providence ; casting our burthen and care upon him ; who hath promised to sustain us ; who hath said , that he will never leave , or forsake us ; lastly , charitable relief of our neighbour in his need ; for in such a case our neighbour hath a title to the goods we possess ; derived from the appointment and donation of god , who is the absolute proprietor of all we have , we being onely his stewards , and dispensers thereof according to the rules he hath declared ; so that if we do not according to his order , supply our poor neighbour , we are in just estimation , we shall in god's judgment appear to be thieves , both in respect to god himself , and to our neighbour ; for that we thereby detain from god what by original right is his , and bereave our neighbour of what god hath bestowed on him . ix . commandment . thou shalt not bear false witness against thy neighbour . 't is in the hebrew , thou shalt not answer ( to wit being examined , or adjured in judgment ) against thy neighbour as a false witness ; so that primarily , it seems , bearing false testimony against our neighbour ( especially in matters of capital , or of high concernment to him ) is prohibited : yet that not onely this great crime , but that all injurious ( even extrajudicial ) prejudicing our neighbour's reputation , and consequently of his safety , or his welfare in any sort , is forbidden , we may collect from that explication of this law , or that parallel law , which we have in leviticus : thou shalt not ( 't is there said ) go up and down as a talebearer among thy people ; neither shalt thou stand against the bloud of thy neighbour : as a talebearer , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , a merchant , or trader in ill reports and stories concerning our neighbour , to his prejudice ; defaming him , or detracting from him , or breeding in the minds of men an ill opinion of him ; which vile and mischievous practice is otherwhere under several names condemned and reproved ; such are muttering : ( the words of a mutterer , saith the wise man , are as wounds , going into the innermost parts of the belly ) : whispering , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have often in the son of sirach , and in s. paul mentioned with a bad character , or with prohibition , and reproof : supplanting ; ( so in the good man's description , psal. 15. 't is said , he supplants not with his tongue , so the word signifies ) detraction or backbiting ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is so often in the apostolical writings forbidden , and reprehended ; slander , or calumny , and sycophantry ; that is , oppressing , abusing , or any way harming men by false tales , suggestions , or pretences ; which sort of practices how base they are in themselves ( nothing being more unworthy of an honest and ingenuous mind , nothing more ugly to the judgment of them , who have any sense of goodness ) how contrary they are to justice , which doth not permit us to wrong our neighbour , as well in his credit and good name , as in his other goods ( for they perhaps may be as much valued by him , may really be of as much consequence to him , as any thing that he hath ) which bindeth us to abstain from hurting him as well in word , as in deed ; how opposite they are to charity , which obligeth us to think the best of our neighbour , and to endeavour that others also may do so ; to conceal his real faults and blemishes ; much more not to devise , and affix false ones to him ; not to gather and disperse ill reports to his prejudice ; of how mischievous consequence also they are , breeding ill will , and sowing strife in all societies both publick , and private ( even separating chief friends , as the wise man telleth us ) common sense , and experience do shew : they consequently must be very odious in the sight of god , who loveth the peace and welfare of men ; and very offensive to men , who do the mischiefs springing from them . to this law may be reduced our obligations to be candid in our opinions , and discourses concerning others ( according to saint paul's excellent description of charity : ) to forbear all rash and harsh censure , as you know our saviour in his most divine sermon on the mount chargeth us ; to be veracious , sincere and faithfull in all our conversation ; which duties are so often taught and pressed in both testaments : ye shall not ( saith the law ) steal , nor deal falsely , nor lye one to another ; and , to walk uprightly , and work righteousness , and speak the truth from his heart , are the first lineaments in the good man's character drawn by the psalmist : and , these are the things ye shall do ( saith god in the prophet ) speak ye every man the truth to his neighbour ; execute the judgment of truth , and peace in your gates : and in the new testament , to lay aside lying , to speak the truth every man with his neighbour ; to lay aside all malice , all guile , all hypocrisies , envyings and backbitings are apostolical commands . x. commandment . thou shalt not covet thy neighbour's house ; thou shalt not covet thy neighbour's wife ; nor his man-servant , nor his maid-servant , nor his oxe , nor his ass , nor any thing that is thy neighbour's . this law is comprehensive , and recapitulatory ( as it were ) of the rest concerning our neighbour , prescribing universal justice toward him ( whence s. mark it seems meaneth to render it in one word , by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , deprive not , or bereave not your neighbour of any thing ) and this not onely in outward deed , and dealing , but in inward thought , and desire , the spring , whence they do issue forth ( for , from the heart , as our saviour teacheth , do proceed evil thoughts , murthers , adulteries , fornications , thefts , false witness , blasphemies ) we are obliged to be so far from depriving our neighbour of any good thing belonging to him ; that we are not so much as to wish , or desire it ; not onely to abstain from injurious action , but to repress covetous inclinations : wherein is also implyed , that we should have a delight and complacence in our neighbour's good ; not envying him any enjoyment ; being in our minds content with the portion god pleaseth to vouchsafe us ; and entirely trusting in him , that he will supply us with what is needfull or befitting to us , without the damage of our neighbour . thus god's law is as saint paul observed ) spiritual ; not onely restraining exteriour acts , but regulating our inmost thoughts , quelling all inordinate appetites and affections of heart within us ; the which may be extended so as to respect not onely matters of justice toward our neighbour , but all objects whatever of our practice ; so as to import that , which in the christian law is so frequently injoined us , as the life of our religion , circumcising our hearts , crucifying the flesh with its passions and desires , mortifying our earthly members , putting to death by the spirit the deeds of the body , putting off the old man , which is corrupted according to deceitfull lusts : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thou shalt not unlawfully or irregularly desire doth , according to the spiritual intent , import all this . i have done ; and shall onely add , that the sum and end of these , and all other good laws , of all religion , and all our duty is ( as we often are taught in the new testament ) comprized in those two rules , of loving god with all our heart , and , loving our neighbour as our selves ; seriously and honestly attending unto which we can hardly fail of knowing what in any case our duty is ; it remains that we employ our best care and endeavour on the conscientious practice thereof ; imploring therewith the assistance of god's grace , and that good spirit , which god hath most graciously promised to those , who duly ask it , by which alone we can be enabled to keep god's commandments : to him be all glory and praise . amen . the doctrine of the sacraments . the doctrine of the sacraments . it is a peculiar excellency of our religion , that it doth not much employ mens care , pains , and time , about matters of ceremonial observance ; but doth chiefly ( and in a manner wholly ) exercise them in works of substantial duty , agreeable to reason , perfective of man's nature , productive of true glory to god , and solid benefit to men . it s design is not to amuse our fancies with empty shews , nor to take up our endeavours in fruitless performances , but to render us truly good , and like unto god ; first in interior disposition of mind , then in exterior practice ; full of hearty love and reverence to god , of tender charity and good will toward men , of moderation and purity in the enjoyment of these things ; of all true piety and vertue ; whereby we may become qualified for that life of bliss which it tendereth and promiseth ; for conversation in that holy society above , to which it designeth and calleth us . yet because fancy is naturally a medium , and an effectual instrument of action ; and because sensible objects are apt strongly to affect our minds ; it hath pleased the divine wisdom to apply them , in fit measure , and to sanctify them to those good purposes , by appointing some few solemn and significant rites to be observed by us , being in their own nature proper and useful , and by god designed to declare his mind , and gracious intents to us ; to consign and convey his grace into our souls , to confirm our faith in him , to raise our devotion toward him , to quicken our resolutions of obeying his will ; to enable and excite us to the practice of those great duties which he requireth of us : * our lord jesus christ , saith s. austin , hath subjected us to his gentle yoke , and light burthen ; whence with sacraments most few in number , most easy for observance , most excellent in signification he bound together the society of new people . and , the mercy of god ( saith he again ) would have religion free , by the celebration of a most few , and most clear sacraments . of these there appear two ( and s. austin in the place cited could instance in no more ) of general and principal use , instituted by our lord hismelf ; which , because they represent to us somewhat not subject to sense , and have a secret influence upon us ; because what is intended by them , is not immediately discernible by what is done , without some explication , ( their significancy being not wholly grounded in the nature , but depending upon arbitrary institution , as that of words , which is of kin to them ; whence s. austin calls a sacrament , verbum visibile ) have usually been called mysteries , ( that is , actions of a close and occult importance , of deeper meaning and design , than is obvious to ordinary perception ) and thence are also called sacraments , for no other reason , i conceive , then because the ancientest translators of the bible into latin , did usually render the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the word sacramentum ; whence every thing containing under it somewhat of abstruse meaning , is by ancient writers termed a sacrament . ( so tertullian calls all christianity the sacrament of christian religion ; and * elisha's ax he calls the sacrament of wood ; and s. austin speaks of the sacrament of bread , of fish , of numbers , of the rock , &c. in short , he says of all signs , that when they belong to divine things , they are called sacraments † ; which shews to how small purpose the disputes are , yea on what small grounds the decrees are , concerning the number , general nature , and efficacy of sacraments ; for where a name or form of a sacrament is of so large , ambiguous , and indeterminate signification , there can be nothing but confusion in the disputes about it ) but those which chiefly at least , and in way of eminency have obtained this name , are those two instituted by our lord , baptism , and the lord's supper ; of which i shall in order discourse ; and so of each , as very briefly to consider the occasion of their institution , the actions injoined in them ; the nature of them , or wherein their mystery doth consist , the ends for which they were intended , and the effects they produce ; together with the dispositions and duties ( antecedent , concomitant , and consequent ) required of us in the use and practice of them . and first , of baptism . there were , ( as the apostle to the hebrews telleth us ) in sacred use among the jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , several kinds of baptisms . the learned in their laws and customs teach , that they never did receive any person into their covenant , whether that which was more strict ( to which natural jews , and proselytes of righteousness were tyed ) or that which was more lax , with which strangers and proselytes of the gate did comply , without a baptism . and that priests and levites entring into their office , were to be sanctifyed by washing with water , we see plainly prescribed in their law ; likewise that all persons , who had contracted any kind of defilement , were purified by the like ceremony , particularly children new-born , is expressed there . moreover , that it was in use for persons , who were conscious to themselves of having trangressed god's law , being in god's name invited by some person of eminent authority ( a prophet , or like a prophet , one commissionated by god ) unto repentance , and amendment of life , to be washed by him , in testimony of their stedfast purpose to amend ; and in hope to obtain pardon from god of their past offences , and to be reinstated in his favour , appears probable by s. john the baptist his undertaking , and the success thereof . for if the manner of his proceeding had been altogether unusual , and unknown , so many it seems would not so readily ( without any stir or obstacle ) have complyed therewith ; especially among the scribes and pharisees , those zealous adherents to traditionary practice , who to maintain their credit and interest with the people , were so averse from all appearance of novelty . this practice then of washing in so many cases , and to so many purposes customary among god's people , to signify mens entring into a new state or course of life , being withal most apt and proper for his design , our blessed saviour , who never favoured needless innovations , was pleased to assume and impose upon the disciples and followers of his religion , accommodating it to those holy purposes , which we shall now endeavour to declare . what the action it self enjoined is , what the manner and form thereof , is apparent by the words of our lord's institution ; going forth therefore , ( saith he ) teach ( or disciple ) all nations , baptizing them in the name of the father , and of the son , and of the holy ghost , teaching them to observe all things which i have commanded you . the action is baptizing , or immersing in water ; the object thereof , those persons of any nation , whom his ministers can by their instruction and perswasion render disciples , that is , such as do sincerely believe the truth of his doctrine , and seriously resolve to obey his commandments . it is performed in the name ; that is , it is ministred by the authority , and bears special relation unto the persons of the blessed trinity , as the chief objects of the faith professed , and the sole objects of the obedience undertaken therein ; as exhibiting gracious favours unto the person baptized , and as receiving special obligations from him . such is the action it self declared to be ; the mystery thereof consists in its being a notable sign to represent , and an authentick seal to ratify the collation then made of certain great benefits to us ; and our undertaking correspondent duties toward god. the benefits which god then signifies , and ( upon due terms ) engageth to confer on us , are these : 1. the purgation or absolution of us from the guilt of past offences , by a free and full remission of them , ( the which washing by water , cleansing from all stains , doth most appositely represent ) and consequently god's being reconciled unto us , his receiving us into a state of grace and favour , his freely justifying us , ( that is , looking upon us , or treating us as just and innocent persons , although before we stood guilty of heinous sins , and thereupon lyable to grievous punishments ) that these benefits are conferred in baptism , many places of scripture plainly shew ; [ and the primitive church , with most firm and unanimous consent , did believe * . ] and now ( said ananias to s. paul ) why dost thou tarry ? arise and be baptized , and wash away thy sins . and , repent ( saith s. peter , preaching to the jews ) and let every one of you be baptized for the remission of sins . and , christ ( saith s. paul again to the ephesians ) loved his church , and delivered himself for it , that he might sanctify it , purging it by the washing of water , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( that is , he effectually in baptism consigned to the members of his church , that mercy and remission of sins , which he purchased and merited by his passion ) . and again , such ( saith he to the corinthians ) were some of you , ( that is , ye were persons guilty of heinous sins ) but ye have been washed , ye have been sanctifyed , ye have been justified in the name of our lord , and by the spirit of our god ; where , having been washed in christ's name , doth ( in congruity with what is said in other places ) denote baptism in his name ; being sanctified and justified , do express the first benefits accompanying that baptism . and indeed , where-ever a general remission of sins , or a full sanctification , or consecration , and justification , or consecration , and justification of mens persons in god's sight , are mentioned ; that remission of sins , that separation , or dedication unto god's service , that reception into grace , which are consigned in baptism , are ( i conceive ) understood ; there being no other season or occasion , wherein ordinarily and visibly god doth exhibit those benefits . it may be demanded , how children , by reason of their innocent age , are capable of these benefits ; how they can be pardoned , who never had offended , how they can be justified , who never were capable of being unjust ? i briefly answer , that because they come from that race , which by sin had forfeited god's favour , and had alienated it self from him ; because also they have in them those seeds of pravity from which afterward certainly , life continuing , ( without god's restraining grace ) will sprout forth innumerable evil actions ; therefore that god overlooking all the defects of their nature , both relative , and absolute , or personal , doth assume them into his special favour , is no small benefit to them , answerable to the remission of actual sin , and restitution from the state consequent thereon in others . 2. in baptism , the gift of god's holy spirit is conferred , qualifying us for the state into which we then come , and enabling us to perform the duties we then undertake , which otherwise we should be unable to perform ; for purification of our hearts from vitious inclinations , and desires ; for begetting holy dispositions , and affections in our souls ; for to guide and instruct us , to sustain and strengthen us , to encourage and comfort us in all the course of christian piety : the which effects are well also figured by water , which purifieth things both from inherent and adherent filth . that this benefit is annexed to baptism , the scripture also teacheth us : be baptized ( saith s. peter ) in the name of christ to the remission of sins , and ye shall receive the gift of the holy ghost : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we being baptized in one body , are made to drink of one spirit , saith s. paul : and with the * laver of regeneration , s. paul again joineth the renovation of the holy ghost : and it is represented as an advantage of our saviour's baptism above that of john , that our lord not only baptized with water to repentance , but with the holy ghost , and fire . some preventing operations of the holy ghost ( whereby god freely draweth men to christianity , persuading their minds to assent thereto , inspiring their hearts with resolutions to comply with it ) do precede baptism ; but a more full communication thereof ( due by compact , assured by promise ) for the confirming , and maintaining us in the firm belief , and constant practice of christianity , is consequent thereon ; after ye had believed , ye were sealed by the holy spirit of promise , saith s. paul : to signify which benefit then conferr'd , the ancient christians did to baptism annex the chrism , or holy unction , signifying the collation of that healing and chearing spirit to the baptized person ; that which s. paul may seem to respect , when he saith , he that establisheth ( or confirmeth ) us with you into christ , and who hath anointed us , is god ; who also hath sealed us , and hath given us the earnest of the spirit in our hearts . 3. with those gifts is connected the benefit of regeneration , implying our entrance into a new state and course of life ; being endowed with new faculties , dispositions , and capacities of souls , becoming new creatures , and new men , as it were , renewed after the likeness of god in righteousness and true holiness , our being sanctified in our hearts and lives ; being mortified to fleshly lusts , and worldly affections ; being quickned to a spiritual life , and heavenly conversation : in short , becoming in relation and in disposition of mind , the children of god. this the matter , and the action of baptism doth set out ; for as children new born , ( for cleansing them from impurities adherent from the womb ) both among the jews and other people , were wont to be washed ; so are we in baptism , signifying our purification from natural and worldly defilements : the mersion also in water , and the emersion thence , doth figure our death to the former , and receiving to a new life . whence baptism is by s. paul called the laver of regeneration ; and our lord saith , that , if a man be not born again of water and the spirit , he cannot enter into the kingdom of god ; that is , every one becoming a christian , is by baptism regenerated , or put into a new state of life , getteth new dispositions of soul , and new relations to god. ye are all ( saith s. paul ) the children of god by faith in christ jesus ; that is , by embracing his doctrine , and submitting to his law professedly in baptism . and , we ( saith s. paul again ) are buried with christ through baptism unto death ; that as christ was raised from the dead by the glory of the father , so also we should walk in newness of life . 4. with these benefits is conjoined that of being inserted into god's church , his family , the number of his chosen people , the mystical body of christ , whereby we become entitled to the privileges and immunities of that heavenly corporation . we ( saith s. paul ) have been all baptized in one spirit into one body , the mystical body of christ : and , so many of you ( saith he again ) as have been baptized into christ , ( into christ mystical , or the church ) have put on christ , and ye are ( adds he ) all one in christ jesus . as proselytes among the jews by baptism were admitted unto the communion , and privileges of the jewish ; so thereby are we received into the like communion and privileges of the christian , far more excellent , society . 5. in consequence of these things , there is with baptism conferred a capacity of , a title unto , an assurance ( under condition of persevering in faith and obedience to our lord ) of eternal life and salvation . we are therein , in s. peter's words , regenerated unto a lively hope of an incorruptible inheritance , by that resurrection of christ , which is represented to us in this action ; and so therein applied , as to beget in us a title and a hope to rise again in like manner to a blissful life ; whence we are said therein to rise with him : being , saith s. paul , buried with him in baptism , wherein also we were raised again : whence by the two great apostles , baptism is said to save us : baptism ( saith s. peter ) the antitype of the delivery in the flood , doth save us , that is , admitteth us into the ark , putteth us into the sure way of salvation ; and , god ( saith s. paul ) according to his mercy saved us , by the laver of regeneration ; and , he that shall believe , and shall be baptized , shall be saved , is our saviour's own word and promise ; shall be saved , that is , shall be put into a state and way of salvation , continuing in which state , proceeding in which way he assuredly shall be saved : for faith there denoteth perseverance in faith , and baptism implyeth performance of the conditions therein undertaken ; which next is to be considered . for as this holy rite signifieth , and sealeth god's collation of so many great benefits on us ; so it also implyeth , and on our part ratifieth our obligation , then in an especial manner commencing , to several most important duties toward him . it implyeth , that we are in mind fully persuaded concerning the truth of that doctrine , which god the father revealed by his blessed son , and confirmed by the miraculous operation of the holy ghost ; we therein profess our humble and thankful embracing the overtures of mercy and grace , purchased for us by our saviour's meritorious undertaking and performances , the which are then exhibited and tendred to us ; we therein declare our hearty resolution to forsake all wicked courses of life , repugnant to the doctrine and law of christ ; fully to conform our lives to his will , living thereafter in all piety , righteousness , and sobriety , as loyal subjects , faithful servants , and dutiful children to god ; in brief , we therein are bound , renouncing all erroneous principles , all vitious inclinations , and all other engagements whatever , entirely to devote our selves to the faith and obedience of god the father , our glorious and good maker ; of god the son our gracious redeemer ; of god the holy ghost our blessed guide , assistant , advocate , and comforter : these are the duties antecedent unto , and concomitant of our baptism ( immediately and formally required of those , who are capable of performing them , mediately and virtually of them who are not ) the which are signified by our being baptized in the name of the holy trinity . these duties the scripture commonly expresseth by the word , faith and repentance ; sometimes singly , sometimes conjunctly : if ( said philip to the eunuch ) thou believest with thy heart it is lawful ( for thee to be baptized ) ; faith was an indispensible condition prerequisite thereto ; and , repent ( saith s. peter ) and let every of you be baptized ; repentance also was necessary to precede it ; indeed both these ( as they are meant in this case ) do in effect signify the same ; each importeth a being renewed in mind , in judgment , in will , in affection ; a serious embracing of christ's doctrine , and a stedfast resolution to adhere thereto in practice . hence are those effects , or consequences attributed to faith ; justifying us , reconciling and bringing us near to god , saying us ; because it is the necessary condition required by god , and by him accepted , that we may be capable of these benefits conferred in baptism ; the same being also referr'd to that repentance , or change of mind , which must accompany our entrance into christianity ; that good conscience , with which we stipulate a perpetual devotion and obedience to god , the which therefore doth ( as s. peter telleth us ) save us ; it contributing to our salvation , as a duty necessarily required in order thereto . this is that death to sin , and resurrection to righteousness , that being buried with christ , and rising again with him , so as to walk in newness of life , which the baptismal action signifies , and which we then really undertake to perform . and as such are the duties preceding or accompanying baptism ; so making good the engagements they contain , constantly persisting in them , maintaining and improving them , are duties necessarily consequent thereupon . having ( saith the apostle ) had our bodies washed with pure water , let us hold fast the profession of our faith without wavering . we should indeed continually remember , frequently and seriously consider , what in so solemn a manner we ( upon so valuable considerations ) did then undertake , promise , and vow to god , diligently striving to perform it ; for violating our part of the covenant , and stipulation then made , by apostacy in profession or practice from god and goodness , we certainly must forfeit those inestimable benefits , which god otherwise hath tied himself to bestow ; the pardon of our sins , the favour of god , the being members of christ , the grace , guidance , assistance , and comfort of the holy spirit ; the right unto , and hope of salvation . we so doing , shall not only simply disobey , and offend god ; but add the highest breach of fidelity to our disobedience , together with the most heinous ingratitude , abusing the greatest grace that could be vouchsafed us : if we wilfully sin , after we have taken the acknowledgment of the truth , ( saith the apostle , meaning that solmen profession of our faith in baptism ) we trample under foot the son of god ; we profane the blood of the covenant ; we do despite unto the spirit of grace ; and incurring so deep guilt , we must expect sutable punishment . but i proceed to the other sacrament , the eucharist . among the wonderful works of power , and grace performed by god almighty , in favour of the children of israel , and in order to their delivery from the egyptian slavery , a most signal one , was the smiting the first-born in every house of the egyptians , and passing over the houses of the children of israel ; wherein god declared his just wrath against their cruel oppressors , depriving them in a sudden and dreadful manner of what was nearest and dearest to them ; and his gracious mercy toward them , in preserving what was alike dear to them from so woful a calamity ; thus ( as the text expresseth it ) putting a difference between the egyptians and the children of israel . now that the memory of so remarkable a mercy might be preserved , that their affections might be raised to a strong sense of god's goodness , and their faith in them confirmed , so as in the like need to hope for the same favourable help and protection , by the consideration of so notable an experiment , it pleased god to appoint a sacrament , or mysterious rite to be annually celebrated , representing and recalling to mind , that act of god , wherein his special kindness was so eminently demonstrated toward his people : the same also ( as did other rites and sacrifices , instituted by god among that people ) looking directly forward upon that other great delivery from sin and hell , which god in mercy designed toward mankind , to be atchieved by our saviour ; prefiguring , that the souls of them who should be willing to forsake the spiritual bondage of sin , should be saved from the ruin coming upon them who would abide therein ; god regarding the blood of our saviour ( that immaculate lamb , sacrificed for them ) sprinkled upon the doors of their houses , that is , by hearty faith and repentance , applyed to their consciences . the occasion of celebrating which holy rite , our saviour we see did improve to the institution of this sacrament , most agreeing therewith in design , as representative and commemorative of the greatest blessing and mercy that we are capable of having vouchsafed to us ; some part of that ancient rite , or sacrifice ( which was most suitable to the special purposes of this institution , and most conformable to the general constitution of the christian religion , whereby all bloody sacrifices are abolished ) being retained in this . the action it self ( or rather the whole rite , consisting of divers actions ) we see plainly described in the gospels , and in the first epistle of s. paul to the corinthians ; distinguishable into these chief parts . 1. the benediction and consecration ( by prayer and thanksgiving ) of bread and wine . 2. the breaking of bread , and handling the cup. 3. the delivery and distribution of them to the persons present . 4. the declaration accompanying that delivery , that those symbolical things and actions did represent our saviour's body given and broken , our saviour's blood shed and poured out for us , in sanction of the new covenant . 5. the actual partaking of those symbols , by eating the bread , and drinking the wine , done by all present . these things we find done at the first institution and exemplary practice of this holy ceremony ; the which our saviour obliged us to imitate , saying , do this in remembrance of me . there followeth , in s. matthew and s. mark , presently after the narration concerning these particulars , — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and having sung a hymn , they went to the mount of olives : which action was indeed in it self proper to conclude the practice of this holy rite , yet what reference it hath thereto , cannot thence be determined ; however with these the church hath always joined several acts of devotion ( confessions , prayers , praises , thanksgivings , intercessions , vows ) suitable to the nature and design of the sacrament , apt to glorify god , and edify the faithful in the celebration thereof . such is the practice it self instituted and injoined by our saviour ; the mysterious importance thereof , as we find it explained in holy scripture , ( the only solid and sure ground , upon which we can build the explication of supernatural mysteries ) consisteth chiefly in these particulars : 1. it was intended for a commemorative representation of our saviour's passion for us ; fit to mind us of it , to move us to consider it , to beget affections in us , suitable to the memory and consideration thereof : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do this ( saith our lord ) for my remembrance , or in commemoration of me ; that is so , as thereby to have raised in you a reflection of mind and heart upon those grievous pains , which i shall have endured for your sake , to procure for you a remission of sins , and reconciliation to god : and , so often ( saith s. paul ) as you eat this bread , and drink this cup , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ye tell forth ( or significantly express ) the death of our lord till he come , or during his absence from us . the suffering of our saviour ( the most wonderful act of goodness and charity , that ever was performed in the world , which produced effects of highest consequence to our benefit , the consideration whereof is apt to work the best dispositions of piety in us ) should very frequently be present to our thoughts and affections ; and that it may be so with advantage , such a solemn and sensible representation thereof is very conducible ; wherein we behold him crucified , as it were in effigie , his body broken , his blood poured out for us ; it being in a sort a putting us into the circumstances of those , who did behold our saviour for us hanging upon the cross. our lord being absent in body from us , ( sitting in heaven at god's right hand ) to supply that absence , that we should not be apt to forget him , and thereby become wholly estranged from him , is pleased to order this occasion of being present , and conversing with us , in such a manner , as may retain in our memories his gracious performances for us ; may impress in our hearts a kindly sense of them ; may raise us up in mind and affection to him . 2. the benefits consequent upon our saviour's passion , rightly apprehended , heartily believed , seriously considered by us , are hereby lively represented , and effectually conveyed ; to the sustenance and nourishment of our spiritual life , to the refreshment and comfort of our souls . it is a holy feast , a spiritual repast , a divine entertainment , to which god in kindness invites us ; to which if we come with well-disposed minds , he there feeds us with most holy and delicious viands , with heavenly manna , with most reviving and cherishing liquor . bread is the staff of life , the most common , most necessary , and most wholsome , and most savory meat ; wine is the most pleasant and wholsome also , the most sprightly and cordial drink ; by them therefore our lord chose to represent that body and blood , by the oblation of which a capacity of life and health was procured to mankind ; the taking in which by right apprehension , tasting it by hearty faith , digesting it by careful attention and meditation , converting it into our substance by devout , grateful , and holy affections , joined with serious and steady resolutions of living answerable thereto , will certainly support and maintain our spiritual life in a vigorous health , and happy growth of grace ; refreshing our hearts with comfort and satisfaction unspeakable ; he that doth thus , eats our saviour's flesh , and drinks his blood , ( that is , who as our saviour interpreteth it , doth believe in him ; that belief importing all other acts of mind and will , connected with right persuasions concerning him ) hath eternal life , and shall live for ever , as himself declares and promises : which benefits therefore in the due performance of this holy duty , are conveyed unto us . 3. this sacrament declares that union , which good christians partaking thereof have with christ ; their mystical insertion into him , by a close dependence upon him for spiritual life , mercy , grace , and salvation ; a constant adherence to him by faith and obedience , a near conformity to him in mind and affection ; an inseparable conjunction with him , by the strictest bands of fidelity , and by the most endearing relations : which things could not more fitly be set out , than by the partaking our best and most necessary food ; which being taken in , soon becomes united to us , assimilated and converted into our substance ; thereby renewing our strength , and repairing the decays of our nature : wherefore , he ( saith our saviour ) that eateth my flesh , and drinketh my blood , abides in me , and i in him ; and , the cup of blessing ( saith s. paul ) which we bless , is it not the communion of the blood of christ ? the bread which we break , is it not the communion of the body of christ ? we in the outward action , partake of the symbols representing our saviour's body and blood ; we in the spiritual intention , communicate of his very person , being ( according to the manner insinuated ) intimately united to him . 4. by this sacrament consequently is signified and sealed that union , which is among our saviour's true disciples communicating therein ; their being together united in consent of mind , and unity of faith ; in mutual good will and affection , in hope and tendency to the same blessed end , in spiritual brotherhood and society ; especially upon account of their communion with christ , which most closely ties them one to another ; they partaking of this one individual food , become translated , as it were , into one body and substance : seeing ( saith s. paul ) we being many , are one bread , one body ; for all of us do partake of one bread. in the representing , produceing , and promoting these things , we are taught the mystery of this sacrament doth consist ; it was designed as a proper and efficacious instrument , to raise in us pious affections toward our good god , and gracious redeemer ; to dispose us to all holy practice ; to confirm our faith , to nourish our hope , to quicken our resolutions of walking carefully in the ways of duty ; to unite us more fastly to our saviour , and to combine us in charity one toward another ; the accomplishing of which intents thereof , doth suppose our faithful and diligent concurrence in the use thereof ; whence arise many duties incumbent upon us in respect thereto , some antecedent , some concomitant , some consequent to the use thereof . 1. before we address our selves to the partaking of this venerable mystery , we should consider whither we are going , what is the nature and importance of the action we set our selves about ; that we are approaching to our lord's table , ( so s. paul calleth it ) to come into his more especial presence , to be entertained by him with the dearest welcome , and the best chear that can be ; to receive the fullest testimonies of his mercy , and the surest pledges of his favour toward us ; that we are going to behold our lord in tenderest love , offering up himself a sacrifice to god , therein undergoing the sorest pains , and foulest disgraces for our good and salvation ; that we ought therefore to bring with us dispositions of soul , suitable to such an access unto , such an entercourse with our gracious lord. had we the honour and favour to be invited to the table of a great prince , what especial care should we have to dress our bodies in a clean and decent garb , to compose our minds in order to expression of all due respect to him ; to bring nothing about us noisome or ugly , that might offend his sight , or displease his mind ? the like surely , and greater care we should apply , when we thus being called , do go into god's presence and communion . we should , in preparation thereto , with all our power , endeavour to cleanse our souls from all impurity of thought and desire ; from all iniquity and perverseness ; from all malice , envy , hatred , anger , and all such evil dispositions , which are most offensive to god's all-piercing sight , and unbeseeming his glorious presence ; we should dress our souls with all those comely ornaments of grace ( with purity , humility , meekness , and charity ) which will render us acceptable and well-pleasing to him : we should compose our minds into a frame of reverence and awful regard to the majesty of god , into a lowly , calm , and tender disposition of heart , apt to express all respect due to his presence , fit to admit the gracious illapses of his holy spirit ; very susceptive of all holy and heavenly affections , which are sutable to such a communion , or may spring from it . we should therefore remove and abandon from us , not only all vitious inclinations , and evil purposes ; but even all worldly cares , desires , and passions , which may distract , or discompose us , that may dull or deject us , that may cause us to behave our selves indecently or unworthily before god , that may bereave us of the excellent fruits from so blessed an entertainment . to these purposes we should , according to s. paul's advice , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , examine and approve our selves ; considering our past actions , and our present inclinations , and accordingly , by serious meditation , and fervent prayer to god for his gracious assistance therein , working our souls into a hearty remorse for our past miscarriages , and a sincere resolution to amend for the future ; forsaking all sin , endeavouring in all our actions to serve and please god ; purging out ( as s. paul again injoineth us ) the old leaven of vice and wickedness ; so that we may feast , and celebrate this passeover , in which christ is mystically sacrificed for us , in the unleavened dispositions of sincerity and truth . such are the duties previous to our partaking this sacrament . 2. those duties which accompany it , are a reverent and devout affection of heart , with a suitable behaviour therein ; an awful sense of mind befitting the majesty of that presence wherein we do appear , answerable to the greatness , and goodness , and holiness of him , with whom we converse ; becoming the sacredness of those mysteries , which are exhibited to us , ( that which s. paul seemeth to call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to discern or distinguish our lord's body ; that is , yielding a peculiar reverence of mind and behaviour in regard thereto ) a devotion of heart , consisting in hearty contrition for our sins , which did expose our saviour to the enduring such pains , then remembred ; in firm resolution to forsake the like thereafter , as injurious , dishonourable , and displeasing to him ; in fervent love of him , as full of so wonderful goodness and charity toward us ; in most hearty thankfulness for those unconceivably great expressions of kindness toward us ; in deepest humility , upon sense of our unworthiness , to receive such testimonies of grace and favour from him , ( our unworthiness to eat the crumbs that fall from his table , how much more to be admitted into such degrees of honourable communion , and familiarity , of close conjunction and union with him ? ) of pious joy in consideration of the excellent privileges herein imparted , and of the blessed fruits accruing to us from his gracious performances ; in a comfortable hope of obtaining and enjoying the benefits of his obedience and passion , by the assistance of his grace ; in steady faith , and full persuasion of mind , that he is ( supposing our dutiful compliance ) ready to bestow upon us all the blessings then exhibited ; in attentively fixing the eyes of our mind , and all the powers of our soul ( our understanding , will , memory , fancy , affection ) upon him , as willingly pouring forth his life for our salvation ; lastly , in motions of enlarged good-will and charity toward all our brethren for his sake , in obedience to his will , and in imitation of him ; such-like duties should attend our participation of this holy sacrament . 3. the effects of having duly performed which , should appear in the practice of those duties , which are consequent thereon ; being such as these ; an increase of all pious inclinations and affections , expressing themselves in a real amendment of our lives , and producing more goodly fruits of obedience ; the thorough digestion of that spiritual nourishment by our becoming more fastly knit to our saviour by higher degrees of faith and love ; the maintaining a more lively sense of his superabundant goodness ; the cherishing those influences of grace , which descend upon our hearts in this communion , and improving them to nearer degrees of perfection in all piety and vertue ; a watchful care , and endeavour in our lives to approve our selves in some measure worthy of that great honour and favour , which god hath vouchsafed us in admitting us to so near approaches to himself ; an earnest pursuance of the resolutions , performance of the vows , making good the engagements , which in so solemn a manner , upon so great an occasion we made , and offered up unto our god and saviour ; finally , the considering , that by the breach of such resolutions , by the violation of such engagements , our sins receiving so mighty aggravation of vain inconstancy and wicked perfidiousness , our guilt will hugely be increased ; our souls relapsing into so grievous distemper , our spiritual strength will be exceedingly impaired ; consequently hence our true comforts will be abated , our best hopes will be shaken ; our eternal state will be desperately endangered . there is one duty which i should not forbear to touch , concerning this sacrament , that is , our gladly embracing any opportunity presented of communicating therein ; the doing so , being not only our duty , but a great aid and instrument of piety ; the neglecting it a grievous sin , and productive of great mischiefs to us . the primitive christians did very frequently use it , partaking therein , as it seems at every time of their meeting for god's service ; it is said of them , by s. luke , that they continued stedfastly in the apostles doctrine , and communion , and in breaking of bread , and in prayers ; and , when you meet together , it is not ( as according to the intent and duty of meeting it should be ) to eat the lord's supper , saith s. paul : and just. martyr in his second apologie , describing the religious service of god in their assemblies , mentioneth it as a constant part thereof ; and epiphanius reporteth it as a custom in the church , derived from apostolical institution , to celebrate the eucharist thrice every week , that is , so often as they did meet to pray and praise god ; which practice may well be conceived , a great means of kindling and preserving in them that holy fervour of piety , which they so illustriously expressed in their conversation , and in their gladsome suffering for christ's sake : and the remitting of that frequency , as it is certainly a sign and an effect , so in part it may possibly be reckoned a cause of the degeneracy of christian practice , into that great coldness and slackness which afterward did seize upon it , and now doth apparently keep it in a languishing and half-dying state . the rarer occasions therefore we now have of performing this duty , ( the which indeed was always esteemed the principal office of god's service ) of enjoying this benefit , ( the being deprived whereof , was also deemed the greatest punishment and infelicity that could arrive to a christian ) the more ready we should be to embrace them . if we dread god's displeasure , if we value our lord and his benefits , if we tender the life , health , and welfare of our souls , we shall not neglect it ; for how can we but extreamly offend god by so extream rudeness , that when he kindly invites us to his table , we are averse from coming thither , or utterly refuse it ? that when he calleth us into his presence , we run from him ; that when he , with his own hand , offereth us inestimable mercies and blessings , we reject them ? it is not only the breach of god's command , who enjoined us to do this , but a direct contempt of his favour and goodness , most clearly and largely exhibited in this office. and how can we bear any regard to our lord , or be any wise sensible of his gracious performances in our behalf , if we are unwilling to join in thankful and joyful commemoration of them ? how little do we love our own souls , if we suffer them to pine and starve for want of that food , which god here dispenseth for its sustenance and comfort ; if we bereave them of enjoying so high a privilege , so inestimable a benefit , so incomparable pleasures as are to be found and felt in this service , or do spring and flow from it ? what reasonable excuse can we frame for such neglect ? are we otherwise employed ? what business can there be more important , than serving god , and saying our own souls ? is it wisdom , in pursuance of any the greatest affair here , to disregard the principal concern of our souls ? do we think our selves unfit and unworthy to appear in god's presence ? but is any man unworthy to obey god's commands ? is any man unfit to implore and partake of god's mercy , if he be not unwilling to do it ? what unworthiness should hinder us from remembring our lord's excessive charity towards us , and thanking him for it ? from praying for his grace ; from resolving to amend our lives ? must we , because we are unworthy , continue so still , by shunning the means of correcting and curing us ? must we encrease our unworthiness , by transgressing our duty ? if we esteem things well , the conscience of our sinfulness should rather drive us to it , as to our medicine , than detain us from it . there is no man indeed , who must not conceive and confess himself unworthy ; therefore must no man come thither at god's call ? if we have a sense of our sins , and a mind to leave them ; if we have a sense of god's goodness , and a heart to thank him for it ; we are so worthy , that we shall be kindly received there , and graciously rewarded . if we will not take a little care to work these dispositions in us , we are indeed unworthy ; but the being so , from our own perverse negligence , is a bad excuse for the neglect of our duty . in fine , i dare say , that he , who with an honest meaning ( altho with an imperfect devotion ) doth address himself to the performance of this duty , is far more excusable , than he that upon whatever score declineth it ; no scrupulous shiness can ward us from blame ; what then shall we say , if supine sloth , or prophane contempt , are the causes of such neglect ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chrys. in 1 cor. or. 24. thus having briefly dispatched the considerations that offered themselves upon these subjects , i shall conclude all with prayer to almighty god , that we by his grace and help believing rightly , strongly , constantly , and finally ; being frequent and fervent in prayer , and all pious devotion , sincerely obeying all god's commandments ; continuing orderly , dutiful , and worthy members of christ's church , growing continually in grace , by the worthy participation of the holy sacraments , may obtain the end of our faith , the success of our prayers , the reward of our obedience , the continuance in that holy society , the perfect consummation of grace in the possession of eternal joy , glory , and bliss ; which god in his infinite mercy grant to us , for our blessed saviour's sake ; to whom be all glory and praise for ever and ever . amen . finis . books writ by the learned dr. isaac barrow , and printed for brabazon aylmer , at the three pigeons over against the royal exchange in cornhill . twelve sermons preached upon several occasions : in octavo , being the first volume . ten sermons against evil speaking , in octavo , being the second volume . eight sermons of the love of god and our neighbour : in octavo , being the third volume . the duty and reward of bounty to the poor : in a sermon , much enlarged , preached at the spittal upon wednesday in easter week , anno dom. 1671. in octavo . a sermon upon the passion of our blessed saviour : preached at guild-hall chappel , on good-friday , the 13th day of april , 1677. in octavo . a learned treatise of the pope's supremacy . to which is added a discourse concerning the unity of the church . in quarto . the said discourse concerning the unity of the church , is also printed alone : in octavo . an exposition of the lord's prayer ; of the ten commandments . and the doctrine of the sacraments : in octavo . all the said books of the learned dr. isaac barrow , ( except the sermon of bounty to the poor ) are since the author's death published by dr. tillotson dean of canterbury . the true and lively effigies of dr. isaac barrow , in a large print ; ingraven ( from the life ) by the excellent artist d. loggan : price without frame six pence . notes, typically marginal, from the original text notes for div a31058-e490 matt. 6. 9. luk. 11. 2. quamlibet alia verba dicamus , quae affectus orantis vel praecedendo format ut clareat , vel consequendo attendit ut crescat , nihil aliud dicimus , quàm quod in ista dominica oratione positum est , si rectè & congruenter oramus . aug. epist. 121. vide illum . 1 tim. 2. 1. — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chrys. tom. v. p. 185. totius evangelii breviarium ; tert. de orat. 1 , 9. deut. 10. 20. matt. 4. 10. psal. 65. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . psal. 34. 10. 145. 18 , 19. 10. 17. jer. 29. 13. 1 john 3. 22. matt. 21. 22. 7. 7. luk. 11. 9. joh. 14. 13. 15. 7. 16. 23. joh. 5. 40. difficillimum est opus orare . luth. fervour of spirit . rom. 12. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . psal. 62. 8. 4● . 4. gen. 18. 27. deus solus docere potuit , ut se vellet orari . tert. de orat. cap. 9. matt. 6. 6 , 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . tom. v. p. 186. matt. 7. 9. luk. 11. 11. matt. 6. 11. matt. 21. 22. jam. 1. 6. 1 tim. 2. 8. 1 pet. 1. 17. luk. 2. 14. 19. 38. matt. 21. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . apoc. 4. 8. apoc. 4. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chrys. tem. v. p. 186. esa. 8. 13. 29. 23. 1 pet. 3. 14 , 15. matt. 5. 16. 1 pet. 2. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. chrys. in matt. 6. luk. 9. 27. matt. 16. 28. 3. 2. matt. 9. 38. 2 thess. 3. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. chrys. luk. 17. 21. rom. 14. 17. matt. 6. 33. apoc. 15. 3. luk. 22. 42. psal. 103. 20. luk. 7. 30. acts 13. 46. heb. 13. 21. phil. 4. 11. 1 sam. 3. 18. 2 king. 20. 19. 2 sam. 15. 26. job 2. 10. 1. 21. psal. 37. 5. 55. 22. epict. ench. 38. plat. criton . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. ant. iv. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ant. iii. 4 ; 16. ii. 17. x. 11. xii . 1. ant. vii . 31. x. 11. sen. de or. sap. 32. ego secundum naturam vivo , si totum me illi dedo . optimum est deum , quo auctore cuncta proveniunt sine murmuratione comitari , &c. — hic est magnus animus , qui se deo tradidit — sen. ep. 37 , 54 , 71 , &c. de prov. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chrys. tom. v. 187. luk. 11. 3. matt. 6. 32. matt. 6. 25. 1 pet. 5. 7. heb. 13. 5. phil. 4. 6. psal. 103. 2 , 3. 1 tim. 2. 8. matt. 5. 23. matt. 6. 14. gen. 22. 1. deut. 8. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deut. 13. 3. luk. 22. 28. heb. 2. 18. 4. 15. 1 pet. 4. 12. 1. 6 , 7. jam. 1. 2. deut. 8. 16. 1 tim. 6. 9. jam. 1. 13. job 2. 6. 1 king. 21. 22. gen. 45. 5. 2 sam. 24. 1. 1 chron. 21. 1. act. 2. 23. 4. 28. psal. 81. 11 12. luk. 22. 40 , 46. jer. 10. 23. psal. 37. 23 , 24. jud. 24. 1 cor. 10. 23. 2 pet. 2. 9. apoc. 3. 10. matt. 6. 8. eph. 3. 20. notes for div a31058-e4810 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. just. m. dial. cum tryph. p. ●28 . deut. 4. 13. 10. 2. exod. 34. 1 , 28. jer. 3. 16 , 17. neh. 9. 13. rom. 7. 12. rom. 7. 7. deut. 10. 12. rom. 7. 7. eph. 6. 2. heb. 1. 1. deut. 5. 24. exod. 34. 28. deut. 4. 13. 10. 2. jam. 2. 10 , 11. matt. 5. 19. deut. 7. 6. 4. ● deut. 26. 16. heb. 13. 8. heb. 8. 6. 7. 22. colos. 1. 13. matt. 4. deut. 3● . 39. mark 12. 32. matt. 2● . 37. luk. 10. 27. deut. 6. 5. rom. 1. 25. jer. 2. ●3 . jer. 8. 19. &c. act. 14. 15. &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . orig. l. 8. p. 382. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . clem. alex. strom. v. p. 426. id. de numa . p. 223. strom. i. vid. aug. de c. d. 4. 31. tit. 1. 16. eph. 5. 5. coloss. 3. 5. 2 tim. 3. 4. phil. 3. 19. psal. 20. 7. hab. 1. 16. jer. 17. 5. virgil aen. 10. ezek. 28. 2. isa. 10. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ma● . tyr. diss . 38. where he defendeth idolatry . act. 17. 29. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . clem. strom. v. p. 408. the being ordinarily exposed to view doth ( saith clem. alex. ) extenuate the venerability of god ; and to worship the intelligible nature by matter doth vilifie it through the sense . rom. 1. 23. psal. 106. 20. deut. 4. 15. esa. 40. 18. — 25. act. 17. 24. — 29. 1 joh. 5. 21. 1 cor. 10. 7 , 14. 1 cor. 5. 10 , 11. 6. 9. gal. 5. 20. apoc. 9. 20. 21. 8. 22. 15. * cur nullas aras habent , templa nulla , nulla noia simulacra ? minut. consuestis crimen nobis maximum impietatis aff●gere , quòd neque aedes sacras venerationis ad officia construomus , non deorum alicujus simulacrum constituamus , aut formam , &c. arnob. 6. † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 8. p. 389. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . philo de gig. * — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. vid. tertul. de idol . 3. 4. p. 389. p. 39● . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. clem. strom. v. p. 408. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 411. † tertul. de spectac . cap. 23. de idol . 3 , 4 , 5 , &c. contra marc. 2. 22. vid. iren. 4. 31 , 32. tertul. de id. per tot . aug. contra faust. 15. 4 , 7. & 19. 18. contra 2 epist. pet. 3. 4. joh. 4. 23 , 24. * s. austin , bede , &c. exod. 34. 14. isa. 42. 8. deut. 4. 24 ▪ psal. 76. 7. ezek. 18. 20. deut. 24. 16. jer. 31. 30. ezek. 18. 14 , 17. 1 kings 11. 35. 1 kings 11. 13. 13. 34. 14. 10. 16. 3. 21. 29. 2 kings 9. 8. 10. 30. 15. 12. job 27. 14. vid. deut. 7. 9. psal. 89. 30. 2 chron. 21. 7. isa. 45. 4. psal. 105. 42. deut. 4. 37. levit. 26. 42. exod. 2. 34. 1 king. 11. 12 , 34. 15. 4. psal. 18. 50. isa. 37. 35. joh. 1● . 21. 〈◊〉 . joh. 23 , 24. 〈◊〉 . 1● . 12. psal. ●● . 4. jos. ar●h . 3. 4. matt. 5. 3● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . deut. 6. 13. 10. 20. heb. 6. 16. matt. 5. 37. exod. 31. 16. ezek. 20. 11 , 12 , 20. neh. 9. 13 , 14. exod. 16. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. just. p. 236. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. 261. abraham sine circumcisione , & sine observatione sabbatorum credidit deo , &c. iren. iv. 30. tertul. adv . jud. 2 , 4. isa. 56. 6. ( 4. ) psal. 143. 5. 92. 4. 107. 22. 26. 7. 145. 10. legum conditores festos instituerunt dies , ut ad hilaritatem homines publicè cogerentur , tanquam necessarium laboribus interponentes temperamentum . sen. de tranq . an . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plat. de leg. ii. p. 787. just. dial. cum tryph. p. 235. &c. isa. 58. 3 , ●3 . ezek. 20. 13 , 21 , 23. 38. 22. 26. amos 8. 4 ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . pag. 229. isa. 58. 13. coloss. 2. 16 , 17. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are both read ; both equivalent . gal. ● . 10. rom. 14. 5 , &c. † inter omnia deem praecepta solùm ibi quod de sabbato positum est figuratè observandum praecipitur . aug. ep. 119. † vid. cit. patres . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . joseph . adv . app. 2. p. 946. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ib. 947. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. philo de vit. mos. midrash . exod. 26. levit. 9. 3. coloss. 3. 20. 1 tim. 5. 4. prov. 1. 8. 23. 22. deut. 27. 16. exod. 21. 15 ▪ 17. eph. 6. 1. deut. 6. 7 , 20. eph. 6. 4. deut. 32. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 tim. 5. 4. colere parentes . eph. 6. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . deut. 16. 20. psal. 37. 29. psal. 37. 9 , 11. psal. ●4 . 12 , 13 , 16. prov. 8 16. deut. 26. 15. rom. 13. 4. 1 pet. 2. 14. matt. 5. 21. 1 joh. 3. 15 , 17. prov. 6. 34. job 31. 12. matt. 5. 14. 1 pet. 2. 11. coloss. 3. 5. 1 thess. 4. 4. eph. 5. 3. eph. 4. 29. 1 cor. 3. 17. 6. 18 , 19. eph. 5. 4 , &c. levit. 19. 13. ● cor. 6. 8. tit. 2. 10. 1 thess. 4. 6. prov. 22. 18. 20. 14. 9. 24. ezek. 22. 12. 18. 7 , 16. hos. 5. 10. amos 8. 5. deut. 25. 13. levit. 19. 13. deut. 24. 14. psal. 15. 4. isa. 1. 23. jam. 5. 4. deut. 15. 16. 1 tess. 4. 6. 1 cor. 6. 9. eph. 4. 28. 1 thess. 4. 12. 2 thess. 8. 12. phil. 4. 11. 1 tim. 6. 8. prov. 30. 8. psal. 55. 23. 1 pet. 5. 7. heb. 13. 5. levit. 19. 16. lxx 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . prov. 18. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sirac . 5. 14. 21. 30. 28. 13. 2 cor. 12. 20. rom. 1. 30. ps. 15. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 cor. 12. 20. jam. 4. 11. rom. 1. 30. 1 pet. 2. 1. luk. 3. 14. 19. 8. lev. 19. 11. psal. 72. 4. 119. 134. prov. 10. 12. 1 cor. 13. 5 ▪ 7. prov. 16. 28. 1 cor. 13. levit. 19. 11. psal. 15. 2. zech. 8. 16 ▪ eph. 4. 25. col. 3. 9. 1 pet. 2. 1. mark 10. 19. matt. 15. 19. rom. 7. 7 , 14. rom. 2. 29. phil. 3. 3. coloss. 2. 11. gal. 5. 24. rom. 6. 6. col. 3. 5. 2. 11. eph. 4. 22. rom. 8. 13. 1 tim. 1. 5. notes for div a31058-e14350 cyp. epist. 76. it hath especially upon vulgar , and weaker minds a strong efficacy . * dominus noster leni jugo suo nos subdidit , & sarcinae levi ; unde sacramentis numero paucissimis , observatione facillimis , significatione praestantissimis societatem novi populi colligavit : sicut est baptismus trinitatis nomine consecratus , communicatio corporis & sanguinis ipsius ; & siquid aliud in scripturis canonicis commendatur , &c. ep. 118. religionem paucissimis , & manifestissimis clebrationum sacramentis misericordia dei liberam esse voluit . id. ep. 119. * exod 12. 26. sacramenti natura disertè & planè exprimitur . † nimis autem longum est convenienter disputare de varietate signorum , quae , cum ad res divinas pertinent , sacramenta appellantur . aug. ep. 5. in cunctis christi actionibus sacramentorum mysteria coruscarunt . leo i. ep. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . heb. 6. 1 , 2. heb. 9. 10. seld. de synedriis . exod. 29. 4. numb . 8. 6. levit. 15. 8 , 16 , 18 , 27. & 22. 6. numb . 19. 7 , &c. ezek. 16. 4. joh. 1. 25 , 33. mat. 28. 19. mark 16. 15. * vid. just. apol . 2. tertul. de bapt. &c. acts 22. 16. acts 2. 38. ephes. 5. 26. 1 cor. 6. 11. quid festinat innocens aetas ad remissionem peccatorum ? tertull. — impletur apud nos spiritu sancto puerorum innocens aetas , &c. cypr. ep. 10. acts 2. 38. 1 cor. 12. 13. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . tit. 3. 5. mat. 3. 15. ephes. 1. 14. 2 cor. 1. 21. ephes. 2. 22 , 23 , 24. colos. 3. 10. 2 cor. 5. 17. ezek. 16. 4. — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . theocr. tit. 3. 5. john 3. 5. gal. 3. 26. rom. 6. 4. col. 2. 12. 1 cor. 12. 13. gal. 3. 27. 1 pet. 1. 2. colos. 2. 12. 1 pet. 3. 21. tit. 3. 5. mat. 16. 16. acts 8. 37. acts 2. 38. acts 26. 14. 5. 31. & 20. 21. & 26. 20. & 3. 19. & 17. 30. rom. 5. 1 , 2. & 3. 25. & 2. 4. gal. 2. 16. & 3. 8. heb. 10. 39. ephes. 2. 8. & 3. 12. 2 thess. 2. 13. 2 tim. 2. 25. 2 pet. 3. 9. mat. 9. 13. luke 24. 47. mark 2. 17. 1 pet. 3. 21. rom. 6. 3 , 4 , &c heb. 10. 23. 2 pet. 3. 17. heb. 10. 26. cyp. epist. 63. exod. 12. 23. heb. 10. 22. 1 pet. 1. 2. 1 tim. 4. 5. luk. 22. 19 , 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 cor. 11. 24 , 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . luke 22. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . mark 14 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . mat. 26. 30. mark 14. 26. luke 22. 19. 1 cor. 11. 25. 1 cor. 11. 26. joh 6. 51 , 47. & 5. 36. joh. 15. 4. john 6. 56. 1 cor. 10. 16. vid. cyp. ep. 63. p. 146. ep. 67. p. 208. 1 cor. 10. 17. 1 cor. 10. 21. 1 cor. 11. 28. 1 cor. 5. 7. 1 cor. 11. 29. acts 2. 42. 1 cor. 10. 20. mens deficit , quam non recepta eucharistia erigit & accendit . cyp. ep. 54. a pithie, short, and methodicall opening of the ten commandements. by master william whately, preacher of the word of god at banburie in oxford-shire whately, william, 1583-1639. 1622 approx. 300 kb of xml-encoded text transcribed from 133 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-03 (eebo-tcp phase 1). a15011 stc 25315 estc s119736 99854942 99854942 20406 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a15011) transcribed from: (early english books online ; image set 20406) images scanned from microfilm: (early english books, 1475-1640 ; 1160:14) a pithie, short, and methodicall opening of the ten commandements. by master william whately, preacher of the word of god at banburie in oxford-shire whately, william, 1583-1639. lee, richard, d. 1650. [8], 256 p. printed by iohn haviland for thomas pauier and leonard greene [, cambridge], london : 1622. editor's preface signed: richard lee. reproduction of the original in the bodleian library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp 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tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng ten commandments -early works to 1800. 2008-02 tcp assigned for keying and markup 2008-02 spi global keyed and coded from proquest page images 2008-03 emma (leeson) huber sampled and proofread 2008-03 emma (leeson) huber text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion a pithie , short , and methodicall opening of the ten commandements . by master william whately , preacher of the word of god at banburie in oxford-shire . london , printed by iohn haviland for thomas pauier and leonard greene. 1622. to the reader . here is for thee ( christian friend ) gods sacred and pure law , perspicuously and orderly vnfolded , the extent of those glorious beams more now then euer enlarged , though we haue many that haue done excellently . for in this short and pithie treatise , if thou pleasest seriously to be acquainted with it , as also make an holy vse of it , there will issue three blessed benefits of speciall and weighty importance . first , hereby thou maist more clearely know thy selfe , and discouer thy cold faintnesse , thy leane and idle seruices , and crooked disposition , and that snakie brood of sinne that lurketh in thy euer-vitious nature : for it is the lawes office to detect sin , as a looking glasse to bewray spots , and as the sunne to discouer euen little motes . whence is it men see not their misled liues , but because they are vndisciplin'd in the lords walkes ? can there be a worke of greater consequence then a large opening of these holy rules , which although the full splendor thereof is reserued for the glory aboue , yet open thine eyes to the blessed brightnesse which shines out of this treatise , to discouer thy darke ignorance , thy infidelitie and stubborne pride , how rich thou art in follie , how poore in grace , and how conscience hitherto hath beene sealed with a cursed brand : here wee may be sad spectators of our froward waywardnesse , our wandring and groueling thoughts , our barren memories , our raging discontented passions , and dull edg'd leaden affections , yea the disorder of the whole man , turning face to satan and backe to god. secondly , it lends powerfull aide in the seruices and worships of god. this will bring thee with a hunger-bitten soule and heauy heart to behold the lords shining face in the preaching of the word , and bends thy will to it with absolute yeelding . this is a notable touch-stone to try thy selfe to the heart root when thou art to receiue that sacramentall meat , and will furnish thee with much store and varietie for prayer . wouldst thou confesse against thy selfe ? behold here a large field : or wouldst begge graces of god ? see here a sampler : here is matter for meditation , for christian parlees ; this will enable thee to catechize and instruct thy familie , and enlightens thy vnderstanding in reading the scriptures , and for dayes of humiliation , times of pretious worth with gods people ; this worke thorowly lookt into , shall cause thee to fall out with thy selfe , and shall send thee with penitent eyes to bewaile thy wretched estate , and powre out thy soule into the bosome of christ , and will put such marrow and strength into thee , that humbly and hotly thou maist wrastle with god. lastly , this shall direct all thy paths , and wisely conduct thee through this thornie life ; it will cause thee thinke well , speake well , and liue well , and furnisheth thee with knowledge , faith in god , humble deiectednesse , spirituall wisdome , a well tuned conscience , a stooping will , heauenly thoughts , a right fraught memorie , and ranks in order thy loue , feare , ioy , confidence , and all the rest of those subordinate faculties of the soule , bending them to pursue what is good , and stand stifly armed against euery euill . and as for being vnspotted of the world , and to liue vnblameably , wronging neither thy selfe , nor any man , in soule , bodie , estate , name , or place , take this booke for thy counsellor . feast thine eyes then with a subiect necessarily vsefull , and so exactly compiled , that it cannot but winne esteeme with euery knowing man and gratious heart . for i must tell thee , diuers friends of exquisite iudgement , hearing that this worke was in my hand , did earnestly sollicite me to turne it to common good . amongst the rest , a learned worthy vnderstanding diuine , master r. bolton , hauing perused it , commended it vnto mee in these termes : me thinkes , in short and little roome , it opens & represents the marrow and mysteries of that adored depth , the banks and bottome whereof , no wit of man shall euer be able fully to fathom and comprehend , while the world lasts , with more cleare , exact , and compendious dexteritie , then i haue discouered in others , though they haue also done excellently . and he perswaded with the author , and since also with me , to let it passe abroad more publikely . let then the more then ordinarie parts of the workman , and of such as haue commended it , as also the great paines of our pen-man , who hath told me , he had a long haruest for this handfull of corne , together with the pretiousnes of the subiect , and the goodly meeds thou maist gaine by it , let these perswade thee to read it , and that vnpartially : in the meane time , my prayer and hearty desire is , that thou maist right plentifully prosper by it , and so i rest , from blaston 4. of septemb. thine in the lord iesus , richard lee . a pithie , short , and methodical opening of the ten commandements . the law of god consisting of ten distinct commandements , is a perfect platforme of our obedience , acquainting vs with our dutie to god , either 1. immediatly . 2. mediatly . 1. immediatly in regard of himselfe both 1. principall , in the first commandement . 2. lesse principall , both 1. for the sorts and kinds of seruice , which are two . 1. solemne worship in the second commandement . 2. common worship , in the third commandement . 2. for the dedicating of a set and solemne time , viz. one day in seuen to holy and religious exercises , in the fourth commandement . 2. our dutie to god mediatly , in regard of our neighbour 1. seuerally . 2. ioyntly . 1. seuerally , in regard of 1. speciall duties to some , in the fift commandement . 2. common duties to all for their 1. persons . 2. things . 1. persons in regard of their 1. safetie , in the sixt commandement . 2. chastitie , in the seuenth commanment . 2. things pertaining to their persons , either 1. goods , in the eight commandement . 2. good name , in the ninth commandement . 2. now follow those mediatly which are in regard of our neighbour , or iointly , for all these , so far as respecteth the dispositions and first motions of the soule , in the tenth commandement . the first commandement is , thou shalt haue no other gods but me , or before me . it inioyneth the principall worship of god ; that is , the making of him our god , by yeelding vnto him all such respect as appertaineth to him in regard of his being our creator , and the first fountaine of all being . this is a totall and generall subiection of the whole man in all the powers of it vnto him , called in scripture , a being holy as god is holy . of this commandement we consider , 1. the affirmatiue part , that is to say , the speciall duties it requireth of vs. 2. the negatiue part , that is , what euils it forbiddeth and condemneth in vs. the duties required herein are of two sorts . 1. duties of dependance , whereby we make him the chiefe and principall obiect of all the powers of our whole man , so farre as they are capable of him . 2. duties of conformitie , whereby we order all our powers towards other things in that manner and measure that he doth require , and so become subiect to that authority , power and command , that he hath ouer vs , as a creator : who because he made all things , must needs haue right to appoint how all things should bee ordered , vsed , and disposed . duties of dependance are of two sorts . 1. in the principall faculties , called reasonable , because they are all perfected , and doe performe their seuerall operations , by discourse . the reasonable faculties , which may be exercised vpon god , as their obiect , are two , viz. the vnderstanding and will. 1. vnderstanding , which is the power of acquainting our selues with the natures , beings , properties , and differences , by the acts of apprehending , discerning , applying , and in generall discoursing . in this facultie are required three cardinall and principall vertues . 1. perfect knowledge of god. 2. faith. 3. humilitie . 1. perfect knowledge of god , which is a conceiuing and apprehending of him to be such an one as he hath reuealed himselfe in his word and workes , and that , according to the meanes , age and capacity , of euery man , for measure and degree fully . 2. the second cardinall and principall virtue is faith , which is double . 1. faith to god. 2. faith in god. 1. faith to god , which is an assenting to the truth of all that he shall declare vnto vs , vpon his bare and sole autority , beleeuing because he speaketh , without any further reason , ground or proofe . 2. faith in god , which is an applying of his loue and fauour vnto euery mans selfe , according to the tenour of that couenant that he doth please to make with vs. the former is called beleeuing god , the latter beleeuing in god. 3. the third cardinall or principall virtue is humilitie , which is a right discerning of the infinite distance and difference that is betwixt him and vs , acknowledging his vnspeakable excellencies aboue vs , and our most vild basenes in cōparison of him . the second reasonable faculty is the will , which is the power that the soule hath , to moue it selfe to or from any thing by setling this conclusion in it selfe : i will haue or not haue , doe or not doe , such a thing , or that such a thing bee or not bee . the duty of which is , to be caried and moued towards god , with the strongest of all its inclinations and motions , willing his being and glory aboue all things , because that is in it selfe , and simply the best of all things , and his fauour and grace to vs aboue all other things , because it is to vs the best of all things . hitherto of the duties of dependance in the principall faculties will and vnderstanding . now follow those in the lesse principall faculties . 2. lesse principall faculties , such as may be perfected , and performe their seuerall operations without discourse , and therefore are all ( excepting one ) common to vs with the bruit creatures . these are of two sorts . 1. inward . 2. outward . 1. the lesse principall faculties inward are also two : 1. the senses . 2. the affections . the senses called inward are two . 1. imagination . 2. memorie . 1. imagination , or the thinking power , which receiuing the obiects from the senses doth order , moue and dispose them according to its owne liking : and the duty of this is , to be thinking of god continually , more plentifully , largely , constantly , then of all other things . for though he be not subiect to sense , yet from things subiect to sense wee are bound to forme in our selues thoughts of his excellencies ( according to our abilitie of conceiuing , ) viz. of his power , goodnesse , mercie , wisdome , &c. so as the minde of man should more abundantly busie it selfe in such conceits and thoughts of god , then of any other thing in the world , yea of all other things laid together . 2. the second sense called inward is memory , which is a power of making that thing present to the soule , which is absent from the senses . and the duty of mans soule , so much as concernes this facultie , is a perpetuall and continuall remembring of god ; that is , a representing of him to it selfe as present , though to the senses hee doe not appeare , and that , so as we remember nothing so firmely nor so often as him . 2. lesse principall faculties inward are called affections , which are powers of the soule , in the reasonable creature , subordinate to the will , whereby the soule worketh it selfe to the seeking and obtaining of good , and shunning and auoiding of euill . now of these affections there are 4. which may and must be set vpon god , and that with all their strength , and with the fulnesse of their working , and farre more then vpon any or all other things . 1. the first affection is loue , whereby the soule is moued and inclined to be one with any good thing ; and because god is the best thing , euen goodnesse it selfe , therefore should the soule bee most frequently and earnestly filled with such motions and inclinations towards him . 2. the second affection is feare , whereby the soule is moued from euill , with a kinde of shrinking and fainting , declining from it , when it is comming . now because god considered as angry and displeased , is to the creature the greatest euill ( of misery ) that can be conceiued of , therefore ought it decline his anger and displeasure , with the most frequent and earnest motions , aboue all other euill things , not daring so much as once to make any offer of incurring his displeasure , yea shunning and abhorring it , more then all other miseries of punishment , that may be possibly suffered . now this composition of loue and feare is called reuerence . 3. the third affection is ioy whereby the soule doth receiue comfort and content in a good thing , and is moued to embrace and enioy the same . and because god is the chiefe good , therefore ought the soule to be moued with more vehement and often motions of gladnesse for his excellent glory and happinesse , in himselfe , then for any other thing , and more for his loue , fauour and good will , then for any other thing besides his glory . 4. the fourth affection is confidence , whereby the soule is moued to rest and stay it selfe vpon any thing , for the obtaining the good it willeth . and because god is of infinite power , and all power is his , neither hath any creature any abilitie to doe any thing without him , therefore must the soule rest it selfe wholly and only vpon him , according to the truth of his promise , for the attaining of all good things both spirituall and temporall . 2. the lesse principall facultie outward , is alone the facultie of speaking , the conduit of the imagination , and the interpreter of the vnderstanding . for no outward facultie , except only this of speech , can be in any sort exercised vpon god , as its obiect , but this may : and its dutie is to be continually exercised as any occasion is offered , in speaking good of god. a man is bound to talke much more of god and his excellencies , to the setting forth of his glory , then of any other thing , yea then of all things besides : both because hee is most fully replenished with all excellencies ; and also because the affection of loue which cannot but rule the tongue , ought to be most ardent towards him . hitherto of duties of dependance . now follow the duties of conformitie , these also are to be found in all the powers of man. 1. in the chiefe faculties called reasonable , which are three . 1. the vnderstanding . 2. conscience . 3 the will. 1. the vnderstanding , whereof the chiefe graces are three . 1. perfect knowledge . 2. perfect faith . 3. spirituall prudence . 1. perfect knowledge of the reuealed will of god , according to the measure of age , gifts , and meanes , that euery man enioyeth , so that the minde must apply it selfe more to the searching out of his reuealed will , then of any other things . and the matter of this knowledge is the truths reuealed of god , concerning our duty in precepts and prohibitions ; and the reward of doing our duty in promises , or of not doing it in threats , in vnderstanding of which , the minde must busie it selfe more then in all other knowledge , after the knowledge of god himselfe . 2. the second chiefe grace of the vnderstanding is perfect faith to and in the promises and threats of god , ( vnder which is also contained faith in his prouidence , the gouerning of all things , and that for the good of his , being one of the things that he hath vndertaken ) whereby we doe stedfastly and fully assent vnto them and apply them each vnto himselfe , according to their nature , and as there is cause and vse . 3. the third chiefe grace of the vnderstanding , is spirituall prudence , or wisdome , which is the grace whereby we are able to order our selues , and all our actions aright , for the attaining of the true ends of our being , according to the reuealed will of god. it is a readines & nimblenes of minde to make continuall vse of diuine truths reuealed to vs. a fruit of the feare of god , which is deriued from the knowledge of him . it hath two parts . first , consideration whereby the minde doth seriously ponder and consider of the truths knowne . secondly , heedfulnesse , warinesse , or obseruation , whereby it attendeth to all its owne actions , and all other necessary occasions , for its spirituall good . 2. the second chiefe facultie called reasonable , is conscience or a knowing with god , which is a power of the soule , whereby it is inabled to discerne of its own estate and actions , in regard of gods liking or disliking the same . a power to iudge whether god approue and fauour me or mine actions , yea or no : that is conscience , of which we must consider two things . 1. the acts it is to performe . 2. the rule which it must follow in performing these acts . 1. the acts it is to performe are twofold , 1. in regard of our actions . 2. in regard of our estate . 1. the acts it is to performe in regard of our actions are threefold . 1. good. 2. bad. 3. indifferent . 1. good acts are twofold . 1. before the doing to call vpon vs and admonish vs to doe them . 2. after the doing to beare witnesse to them , and approue them as well done . 2. bad acts twofold . 1. before the doing to curbe , restraine and bridle vs from the doing , inwardly telling vs that wee should not doe them . 2. after the doing , to checke vs , and reproue vs , and vrge vs to confesse , and humble our selues to god for the same . 3. indifferent acts , to leaue them to our wills as indifferent , and to grant vs liberty of doing or not doing them , as occasion shall serue . 2. the acts performs in regard of our estate , to speake peace vnto vs , to excuse vs , to pronounce vs fauoured & loued of god. 2. the second thing is the rule which it must follow in performing these acts , that is the reuealed will of god , both for the matter , and manner , and measure of working , and not the will of any creature whatsoeuer . 3. the third chiefe faculty called reasonable , is the will , the vertue of which is flexiblenesse to the will of god , and that in regard of 1. things by vs to bee done and auoided , that is obedience , which is a full purpose to doe all that god requireth , and leaue all that hee forbiddeth for his sake . 2. things receiued , or to be receiued from him , immediatly or mediatly , whether the things we receiue be 1. good , or . 2. euill . 1. good and comfortable , and this is thankfulnesse , a firme purpose to require and acknowledge his loue by growing so much more constant in louing and seruing him . 2. euill and miserable , and this is patience , being a full purpose with all quietnesse and without any reluctation of will , though the senses and appetite cannot but feele a repugnancie to sustaine any euill that he will inflict vpon vs. hitherto the graces of conformitie in the superiour faculties , vnderstanding , conscience , and will : now follow those that are in the 2. inferiour and lesse principall faculties , and they are either 1. inward , or 2. outward . 1. inward , which are three . 1. the senses called inward . 2. the affections . 3. the appetite . 1. the senses inward , which are two , 1. imagination . 2. memorie . 1. imagination , which is bound in regard of 1. the obiect of its working . 2. the measure of its working . 1. the obiect of its working twofold . 1. to stirre vp readily and nimbly all manner of good thoughts concerning good things , and to be stedfast and stable in pursuing the same . 2. to keepe out and reiect all manner of euill thoughts , that they arise not out of the soule , and to repell them immediatly being from without suggested . 2. the measure of the working of the imagination , to be more abundant and ready , and stable in thinking of things heauenly , spirituall , and diuine , then of things earthly , and temporall , and momentanie here below . 2. the second sense called inward is the memorie , the graces of which are in regard 1. of the obiect of its working . 2. of the measure of its working . 1. the obiect of its working consists in two things . 1. to retaine stedfastly , and readily to recall all good things ( as gods commandements , promises , threats , benefits , corrections , &c. ) for good at the instant of making vse of them . 2. to blot out and extinguish , at least to keepe backe and not to recall any euill thing that may infect the soule , or any good thing vnseasonably to the hindrance of its dutie . 2. the measure of the working of the memorie to serue the soule more readily in things spirituall , and for spirituall purposes , then for earthly and temporall . 2. the second lesse inward principall facultie are the affections , which are in all , or at least in chiefe ( not to stand vpon a more accurate diuision of them ) seuen paire . 1. paire . 1. loue , which is as before . 2. hatred , which is an affection of dislike , and auersenesse from any thing counted euill . 2. paire . 1. feare , which is as before . 2. courage , an affection of resisting imminent euill danger , not shrinking at it , but rising vp against it . 3. paire . 1. ioy , which is as before . 2. sorrow , whereby the soule feeles the hurt of any euill present . 4. paire . 1. hope , which is a passion of waiting , expecting and looking for a good thing to come . 2. despaire , which is a passion quite contrary . 5. paire . 1. anger , a passion of punishing any thing that doth bring euill or hinder good from vs. 2. kindnesse , a passion of vsing well him that procureth good or hindreth euill from vs. 6. paire . 1. shame , a kinde of irking dislike within and against our selues , because of some euill or vndecent thing committed by vs. 2. boldnesse , a kinde of contentfull and resolute liking of our selues within our selues , because of the absence of things vndecent , and presence of the contrarie . 7. paire . 1. reuerence , a dutifull respect to all other in whom we see good things . 2. contempt , a base and carelesse disposition towards one for the euill things we see in him . now the vertues of the affections are twofold . 1. for their obiect . 2. for their measure of working . 1. for their obiect that is twofold . 1. those vertues that tend to good , and are moued by good , be moued and wrought vpon only by things that are indeed good . 2. those vertues that are moued by or against euill , be wrought vpon alone by that which is euill indeed . 2. for their measure of working that they be exercised vpon is twofold . 1. vpon spirituall or good euill things more or lesse . 2. vpon temporall good things as they are more or lesse good , that is to say , helpfull to vs in the seruing of god and assurance of his fauour . and accordingly must the particular dutie of euery affection be described , which for breuities sake i surcease to doe . 3. the third lesse principall and inward facultie , is appetite , which is a power of being inclined to such things as content the bodily senses , and of being auerse and backward from things that displease them . this is bound to two duties . 1. dutie to be moued alone towards lawfull contents and delights , euen such as god doth allow and warrant vs to enioy . 2. to be moderately carried euen to those lawfull contents , as from the contratie , euen in such measure , as that the motions of our will to things of a better and higher nature be not interrupted or hindered thereby . so much of the inward faculties ; senses , affections , appetite . now follow the outward inferiour , and lesse principall faculties , which are also three . 1. speech , which must be speaking , 1. only and constantly of good things . 2. more readily and plentifully of spirituall then temporall goods . 2. the second outward inferiour and lesse principall facultie is the fiue senses , which we must exercise two waies . 1. alone vpon good obiects and lawfull , such as may not prouoke vs vnto sin , but rather to good deeds and desires . 2. more nimbly for spirituall then for naturall purposes . 3. the third outward inferiour and lesse principall facultie , is the locomotiue facultie , which must be vsed alone for good and lawfull actions , and must be with more life , constancie , and vnwearisomnesse exercised , in workes that tend to spirituall good then to the naturall . so much of the affirmatiue part : the negatiue followes , containing a description of the things condemned in this commandement . the sinnes against this precept are of two sorts . 1. of omission . 2. or commission . 1. sinnes of omission are by the want and absence of the forenamed graces , which are twofold . 1. totall , when one is vtterly destitute of them , not hauing them at all . 2. partiall , when one is defectiue in either of them , and that two waies . 1. for matter extensiuely . 2. for measure and degree intensiuelie . 2 sinnes of commission , when a man makes the deuill and himselfe his owne god , as satan is called the god and prince of this world , and some men are said to make their bellie their god . this is done two waies . 1. by erecting fained and counterfeit deities , as the gentiles are said to worship deuils , when they made gods of iupiter , iuno , pallas , apollo , mars , venus , &c. and the iewes in offering their sonnes to molech , are charged to haue offered them vnto deuils . 2. by being vnholy , as satan is vnholie , possessed with corruptions contrarie to the forenamed graces , according to the will of satan , and for our owne carnall content . these vices are of two sorts . 1. in respect of dependancie , whereby our depending on god is denied , and a kinde of selfe-dependance challenged , in that we carrie our selues as if we were our owne , which in very deed we are not . 2. the second sort of vices are in respect of conformitie , whereby our subiection to gods authoritie and will is denied , and we carrie ourselues as if we were to be not at his , but at our owne disposing . sinnes against our dependance on god , are to be found in all the faculties of our whole man. 1. in the chiefe and principall faculties . 2. in the lesse principall and inferiour faculties . 1. in the chiefe and principall faculties , viz. 1. in the vnderstanding . 2. in the will. 1. in the vnderstanding , contrarie 1. to knowledge . 2. to faith . 1. to knowledge , there are faults 1. in defect . 2. in excesse . 1. in defect two waies . 1. by a carelesse neglect of the knowledge of god , when one sets not his minde on worke to know him . 2. in blindnesse , darknesse , and vncapablenesse of true knowledge , though he hath vsed all meanes , which hath two degrees . 1. naturall , common to all . 2. aduentitious , proper to those that by resisting the meanes , winke with their eies , refusing and scorning to know . 2. the second fault of knowledge in excesse , which is called curiositie , and seemes to be double , viz. 1. a busie prying into the secrets of gods natures and workes . 2. a turning of our search after him into meere disputes and idle speculations . 2. now followes the second thing , which the vnderstanding is contrarie to , viz. faith in two respects , 1. in defect . 2. in excesse . 1. in defect two waies . 1. the first is called atheisme . 2. mis-beleefe of god. 1. atheisme is the vice of denying god , which is twofold . 1. secret. 2. open. 1. secret and in the bud , when a man is out of the faintnesse of his consent to the truth ouer-ruled with this vice , though he forme not such a proposition in his minde . 2. open and expresse , when a man maintaineth that conceit ( that there is no such god as there is ) expressely in his minde . 2. the second defect in faith is , misbeleefe of god , whereby a man conceiueth falsely of gods nature or attributes , conceiuing him to be other , then he hath shewed himselfe , as anthropomorphotes , &c. 2. the second thing wherein vnderstanding is contrarie to faith is in excesse , by misapplying of gods mercie , or presumption , whereby a man beareth himselfe so ouer-bold of gods goodnesse , as that he robbeth him of the glorie of his iustice . 3. the third fault in the vndestanding against our dependance vpon god contrarie to humilitie , is pride , being a lifting vp our selues aboue and against god , ouer-valuing our selues and vnder-valuing him , of which there are three degrees . 1. close and secret , when like a king that keepes within , yet it rules and beares sway , a mans cariage witnessing that he sets more by himselfe then god , so all naturall men are proud . 2. the second degree is , when being fatted with wealth it dares shew it selfe , and a man thinkes himselfe some bodie , concealing yet that part of it which stands to abase god , this is high-mindednesse . 3. the third degree , when a man vtters all his euill fancies to himselfe , dreaming that he is god , as they that durst say , i sit as god , and what god can deliuer you out of my hands ? 2. sinnes against our dependance on god , which are found in the will , are twofold . 1. selfe-willednesse , whereby a man moueth his will only to himselfe , inclining to his owne naturall or carnall content , more then to gods glorie or fauour . 2. a nilling of god , a willing that there were no god at all , out of selfe-guiltinesse , as a theefe wisheth there were no iudge , a traitor that there were no king. 2. sinnes against our dependance on god , are to be found in the lesse principall and inferiour faculties , which are twofold . 1. inward . 2. outward . 1. inward twofold . 1. in the senses . 2. in the affections . 1. in the senses . 1. in the imagination . 2. in the memorie . 1. imagination . 1. by putting away the thought of god out of ones minde , saying to god , depart from vs. 2. by entertaining hard , euill , and blasphemous conceits against god , as they that said , where is the god of iudgement ? 2. in the memorie , a forgetfulnesse of god , whereby one sets himselfe not to conceiue of gods presence , saying the lord shall not see it . 2. sins against our dependance on god are found in the affections , viz. in all of them that are named before , viz. contrarie , 1. to the loue of god , and that in two respects . 1. by louing of other things , as pleasure and profit more then god , so couetousnesse is idolatrie . 2. by hatred of god charged vpon all men , rom. 1.30 . 2. contrary to the feare of god in two respects . 1. fearing men and other things more then him , the feare of man doth bring a snare , saith salomon . 2. by despising him , setting light by his anger , and being as it were couragious against it , which is securitie , when a man saith he shall see no euill though god seeme angrie . 3. contrary to the ioy in god in two respects . 1. by reioycing in other things more then in god. 2. greeuing that there is so great power and excellencie in god , and a very enuying of him and his felicitie . 4. contrarie to the trust in god in two respects . 1. by trusting in the arme of flesh , resting vpon outward things as riches , friends , &c. for any good thing . 2. by distrusting in god , wauering and shaking , out of doubt of obtaining that good from him that he hath promised . 2. sinnes against our dependance on god , are to be found in the lesse principall and outward facultie , viz. in the power of speaking and that in two regards . 1. by talking of other things more and oftner then of god. 2. by speaking and vttering hard , wicked , disgracefull , reproachfull , and blasphemous things against him . so much of sinnes against dependancie : these against conformitte follow . 1. in principall powers . 2. in lesse principall . 1. principall powers . 1. in the vnderstanding . 2. in the conscience . 3. in the will. 1. in the vnderstanding , contrarie 1. to knowledge . 2 to faith . 3. to wisdome . 1. to knowledge of the will of god. 1. in defect . 2. in excesse . 1. in defect , which are two waies . 1. not to seeke and know the reuealed will of god though one hath meanes , which maketh ignorance wilfull and affected . 2. dulnesse and slownesse to conceiue of the truth . 1. naturall in all . 2. augmented by winding and striuing against the light . 2. the knowledge of the will of god in excesse by curiositie . 1. in searching into secret things not reuealed . 2 in inquiring after needlesse and idle fables , and questions for disputations sake . 2. the vnderstanding contrarie to faith to and in gods word and will. 1. in defect . 2. in excesse . 1. in defect . 1. doubting and vnsetlednesse , when one is not rooted and grounded in the truth , but wauers . 2. flat infidelitie , when a man vtterly denies the truth , aggrauated by wilfulnesse . 2. in excesse , and that 1. by beleeuing lies , and false doctrines and errors , which if it belong and strong , is called preiudice . 2. wresting and misapplying the promises of god , without any heed to the threats and precepts . 3. the vnderstanding contrary to wisdome . 1. in defect . 2. in excesse . 1. in defect , folly , which is a peruerting of things to ones destruction , turning all things into matter of making a mans selfe lesse good , more euill , and that hath two maine branches . 1. vanitie . 2. headinesse . 1. vanitie , which hath also two euill heads . 1. cousening ones selfe with false and fained reasonings , iudging after the appearance and shew , as the gentiles vanished in their reasonings , and became starke fooles . 2. hauing meane things in high esteeme , and high things in meane account . 2. headinesse , which is a mixture of rashnesse in venturing vpon things vnaduisedly , and without due deliberation , and of stifnesse in obstinate persisting in them , what euer come of it . 2. in excesse , and there are two faults . 1. conceit of wisdome , when a man imagines himselfe wise enough to please god and be saued , though he be so foolish that he will take no direction . 2. naughtie wisdome , which is 1. worldly , when a man hath his minde so attentiue to all opportunities of getting the things of this life , that he is made carelesse of heauenly things , chiefly if any opposition come betwixt them . 2. fleshly , when a man is attentive to take all aduantages and opportunities of seruing his sinfull and corrupt lusts , and passions , being wise to doe euill . 3. deuillish wisdome , when a man hath his wits about him to defend and maintaine sinne , and to infect himselfe and others more and more , by a maruellous kinde of reaching inuention . 2. the sinnes against conformitie in the principall power of the conscience are twofold . 1. in regard of ones actions . 2. in regard of ones estate . 1. in regard of ones actions they are threefold . 1. in excesse . 2. defect . 3. in mixture both of excesse and defect . 1. in excesse , by a kinde of erroneous proceeding . 1. in indifferent things , by troubling a mans minde with vnnecessarie scruples , making him to shunne them as sinnes . this is the fault of many a sanctified but ouer-tender conscience , and the world scoffs at it vnder the name of a spiced and straight-laced conscience . 2. in needfull things , by condemning them as if they were sinnes , and troubling a man for doing that he ought to haue done ; as for persecuting a malefactor , or giuing in a iust verdict or testimonie , as if it were cruelty and a shedding of his bloud . 3. in sinfull things , and that two wayes . 1. by sinfull excuses to maintaine them , as if they were not sinnes . 2. by ouer-vehement checking for them , driuing a man from god by despaire , not to him by humiliation , as appeares in iudas , if we compare his conscience and peters together . 2. in regard of our actions there is defect , by deadnesse and secrednesse of conscience , when it is as it were gagged and tongue-tied , and neuer doth trouble a man for any ill deed . 3. in regard of our actions there is a mixture of both excesse and defect , by guiltinesse , when it troubles a man for a small matter , and giues him rest for a greater euil , as the pharisees could swallow a camell , and straine at a gnat , durst not come into the iudgement hall before the passeouer , yet durst hire false witnesses , and become themselues false witnesses against the bloud of christ iesus . 2. sinnes against conformitie in the conscience in regard of ones estate are discerned by two things . 1. guiltinesse , when it accuseth bitterly , and tells him god hates and will damne him , which it will doe when it begins to looke vpon sinne , vnlesse faith in christ come betwixt . 2. when it giues a man false comforts , and makes him beleeue that all is well , crying peace , peace , and lulling him asleepe , with a false conceit , that god fauours him , and that he shall be safe for all his sinnes . 3. sins against conformitie in the third principall power called the will , contrary to gods will in two regards . 1. in regard of things to be done by ones selfe . 2. in regard of things to be receiued from god. 1. in regard of things to be done by our selues . 1. by rebellion , a flat badnesse , when a man knowing such a thing to be commanded , shifteth it off , and saith he cannot , but indeed out of some carnall respect will not doe it , or knowing any thing to be forbidden , excuseth himselfe , saith he must needs doe it , and so concludes that he will doe it . this is the sinne of the vnregenerate alone . 2. by hypocrisie , which is a counterfait goodnesse , when a man is willing to seeme good by doing some good things , and leauing some euill , for his owne sake , or for sinister and selfe-regards . 2. the will is contrary to gods will , in regard of things to be receiued from god , and that either in 1. aduersitie , or 2. prosperitie . 1. in aduersitie , by impatience , when a mans will ariseth against either god , or the instrument , with a kinde of violence , and he will not beare this , and why should he beare it ? 2. in prosperitie , by vnthankfulnesse , when a man giues himselfe ouer to deuoure gods benefits , and makes himselfe thereby more strong in his wickednesse . now follow the faults of the lesse principall faculties , and they are two . 1. inward . 2. outward . 1. the lesse principall faculties inward are three . 1. the senses . 2. the affections . 3. the appetite . 1. the inward senses are twofold . 1. the imagination . 2. the memorie . 1. in the imagination . 1. in regard of the obiect of its working . 2. in regard of the measure of its working . 1. in regard of the obiect of its working in two respects . 1. in respect of good things . 2. in respect of euill & sinfull things . 1. in respect of good things . 1. it is dull and dead , and doth not stirre them vp on iust occasions . 2. fickle and distracted , and pursueth them not , being stirred vp . 2. in respect of euill things . 1. it is very nimble and ready to stir them vp on small occasions . 2. it is stedfast and earnest in pursuing them , and will not giue ouer . 2. in regard of the measure of its working , when it is most ready and earnest and abundant in suing and following thoughts of things earthly more then heauenly . 2. in the second inward sense , viz. the memorie , and that also in two regards . 1. for the obiect of it . 2. for the measure of working . 1. for the obiect of it . 1. in regard of euill and polluted things . 2. in regard of good and profitable things . 1. for euill and polluted things , when it 1. retaines them stedfastly , and long , and will not suffer them to die . 2. when it recals them readily and mischieuously , when they doe most hurt , and most hinder good things . 2. in regard of good and profitable things , when 1. it vtterly puts them out of minde , for want of attending , so that they be as if they had neuer beene seene or heard . 2. it casts them carelesly away , and as a thing negligently laid vp , which one cannot finde when he should vse it , euen concealing them when hee should doe good . 2. the measure of working , when it serues a mans turne more readily for things temporall and earthly then for things spirituall . 2. the lesse principall inward faculties are the affections , euen as those seuen paire formerly mentioned , which are also faultie in a twofold regard . 1. in regard of the obiect of their working . 2. in regard of the measure of their working . 1. in regard of the obiect of their working in two respects . 1. when those that are made to be set on good obiects , they set vpon euill , or vpon that , that is but fainedly good : as if a man loue , delight in , hope for , be couragious for , or be kinde for , or be bold in , or reuerence one for , an euill thing , or that , that is but in appearance good . 2. when those that are made to be set against euill things , if they be exercised vpon imaginarie euils , or vpon good things : as if a man hate , grieue for , be in despaire of , feare , or be couragious against , or be angry withall , or despise one for that that is good , or but in seeming euill , as to despise one for pietie or pouertie , to be angry with one for admonition or plaine-dealing , &c. 2. the measure of working of the affections , when they be exercised more plentifully vpon things naturally good or euill , then vpon things spiritually so . only let it be noted , that in hope three things are to be considered . 1. the thing hoped for . 2. the grounds of hoping . 3. the persons and things from whom , or by whose meanes the thing is hoped for . and hope is to be only for good things , to ground it selfe wholly vpon gods word , and to looke vp alone vnto god , as the foundation of it ; and in this respect it is called confidence . and the faults of hope are foure . 1. when it looketh for euill things ; as i hope to see thee hang'd , saith some man in his anger . 2. when it is built vpon insufficient grounds ; as i hope to liue merrily , because i haue so good friends . 3. when it doth not worke according to gods word , but quite contrary ; as i hope to haue heauen , though i liue wickedly . 4. when it is more earnest for things temporall then heauenly , as for goods more then grace . 3. sinnes of the lesse principall inward facultie are in the appetite , which offends two wayes . 1. in the obiect , when it longeth for vnlawfull contents of the senses , as for another mans wife . 2. when it longs so eagerly after lawfull contents of the bodie , as to diuert the minde from seeking after things more worthy : as a man is so carried to sports , that he neglects prayers , &c. both these sins are called sensualitie or voluptuousnesse , and it is a making of ones belly his god. 2. faults of the lesse principall faculties outward , viz. 1. of speech . 2. of senses . 3. of the locomotiue facultie . 1. of speech , in a twofold regard . 1. of the obiect . 2. of the measure . 1. of the obiect , when for 1. good. 2. euill . 1. for good , 1. when it is vnready to it . 2. when its wearie of it . 2. for euill , when 1. it s nimble to it . 2. constant in talking of it . 2. the measure of the speech , when we be more plentifull in speaking of things earthly and carnall , then of things heauenly and spirituall . 2. faults of the lesse principall faculties outward are of the senses , as principally 1. of the eye . 2. of the eare . 1. of the eye are three . 1. in looking after vanitie . 2. turning aside from beholding that that might helpe to good . 3. looking more earnestly when the bodie requires then when the soule . 2. the faults of the eare are 3 also . 1. when it listneth after euill speeches . 2. when it turnes away it selfe from god. 3. it s more attentiue to heare things naturally good then spiritually . 3. the faults of the lesse principall outward facultie , called locomotiue , are in two regards . 1. of the obiect of it . 2. of the measure . 1. for the obiect of it , when a man is 1. liuely , in vsing it for euill purposes . 2. weary , in vsing it for good things . 2. for the measure of it , when it is lesse liuely , and more weary in things spirituall then in things naturall , to goe to a market then a sermon . hitherto the first commandement . the second followes . thou shalt not make to thy selfe any grauen image , &c. the summe of it is to order vs in the solemne worship of god , or exercises of diuine seruice , called vsually , religious exercise . that any thing may be called an act of diuine seruice , three things are required . 1. that it be done with immediate reference to god , in that himselfe or some thing in his stead is the obiect of it . 2. that it doe tend to the doers intention directly and of it selfe to the getting or increasing of some or all the chiefe graces required in the first commandement , by winning and obtaining them , or some of them from god , when they hope to please and content him by such an act . 3. that there be a separating of ones selfe from all other businesses , to be imployed in such acts wholly and altogether . and euery exercise of religion or of diuine seruice , hath diuers particular actions that be as parts of the whole , and in the orderly vniting of which , the whole it selfe is accomplished , and whatsoeuer is done in such exercise of religion for the end and purpose of pleasing god , and getting grace with respect of conscience to him , as esteeming that he must and will haue it so , or else thy seruice shall not be so well-pleasing and acceptable vnto him . this is a part of worship or of diuine seruice : for example , to offer a young bullocke was an exercise of religion , because the priest did intend to offer it vnto god with an intention of shewing faith and obedience , and that directly . the doing of it in such a place , with such garments , with such rites , were parts of this worship , or religious exercise , because in all these the intention of the doer was carried to god , accounting the seruice not to be acceptable to him without them , and hoping and purposing by the due obseruation of all these things to please god , to exercise faith and obedience , and other graces , as much as by the very offering it selfe . so the summe of this second commandement is to order vs in diuine seruice , and the parts thereof . this commandement hath two parts . 1. the affirmatiue . 2. the negatiue . 1. the affirmatiue , shewing what god requireth at our hands . 2. the negatiue , shewing what the lord forbiddeth . 1. the things commanded are of two sorts . 1. for the performance of diuine seruice . 2. for preseruation of it . 1. for the performance of diuine seruice , that it be done according to gods commandement , which is the true rule thereof , and that for two respects . 1. for the matter of it . 2. the manner of it . 1. the matter of it , in regard 1. of the obiect or thing worshipped . 2. the parts or kindes of worship . 1. the obiect or thing worshipped must be 1. the liuing god alone . 2. god conceiued of in the pure apprehension of the minde , not represented to the eye or senses by any figure or representation . 2. the parts or kinds of worship , that they be by him appointed . and the seruices by him appointed are of two sorts . 1. ordinarie . 2. extraordinarie . 1. ordinarie , such as are to be done constantly and in a setled course , which are threefold . 1. publique . 2. priuate . 3. indifferent . 1. publique , and these are two . 1. preaching of the word , which is the exposition & application of the scriptures , or any points of doctrine therein contained , by a minister , vnto the people that must attend thereto . 2. the administration of the sacraments , or seales of the couenant of grace , either 1. baptisme . 2. the lords supper . 1. baptisme , which is the seale of our ingraffing into christ by the spirit in the washing with water . 2. the lords supper , which is the seale of our nourishing in and by christ , through the giuing and receiuing of bread and wine , consecrate and broken for that end . 2. the ordinarie seruices by him appointed in priuate are two . 1. conference . 2. meditation . 1. conference of any part of scripture , or point of doctrine therein deliuered , betwixt two or moe , for their fuller edification therein . 2. meditation , which is a serious considering and applying to each ones selfe some point of doctrine or place of scripture for a mans owne edification . 3. the seruices by him appointed , which are indifferent , are such as must be done both publiquely and priuately of a congregation together , or of a few , or of one alone , and these are foure . 1. prayer , which is a calling vpon god in the name of christ , with petitions and thanksgiuings , ioyned with confession of sinne and deprecation of punishment . 2. reading the scriptures , or other good bookes increating of diuine matters . 3. catechising , which is a plaine and easie instructing of the simple in the grounds of christian doctrine by briefe and familiar questions and answers , either by the minister in publique , or the gouernours in priuate , or some able bodie in their place . 4. singing of psalmes , that is , vttering of holy matter in musicall numbers and tune , either with voice alone , or instruments and voice . 2. extraordinarie seruices by him appointed are such as are to be done now and then vpon speciall occasion , which are 3. 1. fasting , which is the bestowing of an artificiall day or more in exercise of humiliation and reconciliation to renew and increase repentance and faith , for the remouing or sanctifying of some punishment , or obtaining of some benefit at gods hand . 2. feasting , which is the bestowing of a like time in exercise of reioycing for the testifying and increasing of thankfulnesse for some speciall benefit . 3. vowes , which is a binding of ones selfe to god by a solemne promise , or rather oath , to doe or not to doe some thing lawfull , possible , and vsefull for our increase in godlinesse . hitherto for the matter of diuine seruice : now for 2. the manner of the performance of diuine seruice , which is threefold . 1. a due preparation before . 2. a right cariage in them . 3. a right making vse thereof after . 1. a due preparation before , for the heart being vnfit for them , as the vntuned instrument to play vpon , must be set in tune : and this preparation is twofold . 1. common . 2. speciall . 1. common to all religious exercises , which is fourefold . 1. knowledge of the nature and vse of that seruice out of gods word . 2. repenting or renewing our repentance for our sinnes , which is washing the hands in innocencie . 3. some short prayer or lifting vp the heart to god for his assistance and blessing vpon the same . 4. preconsideration of god that is worshipped , of our selues that worship , and of the fruit and benefit of the worship , that is to be performed vnto him by vs. 2. the due preparation before , speciall to some , is fourefold , viz. 1. the word , an hearing eare , that is , labouring to renew in our selues a firme purpose of knowing and doing the whole will of god that shall be reuealed vnto vs. 2. prayer , calling to minde our owne wants , sinnes , and benefits , and gods promises , and power to performe his promises . 3. the sacraments . 1. examining and iudging of our selues . 2. premeditation of christs sufferings . 3. stirring vp an hungring and thirsting after christ and his benefits . 4. a vow , a speciall deliberation concerning the lawfulnesse and fitnesse of the thing vowed , that it may not intangle vs , and doe vs more harme then good . 2. the second manner of performing diuine seruice , is in a right cariage in them , that they be done in these foure respects . 1. truly and sincerely vpon the right mouing causes , gods commandement and will , and our owne dutie and need , and for the right ends , viz. the pleasing of god , and procuring of grace , and increase of vertue in our soules . 2. reuerently , with a speciall apprehension of gods presence and greatnesse , and the louing and awfull stooping thereto . 1. in our inward man of the heart . 2. in our outward demeanour of the bodie . 3. faithfully , with a beleeuing of gods truth therein , and the promising to our selues the blessing he hath promised . 4. deuoutly , that is , with a diligent attention of the minde to the words and matter and whole worke in hand , and a kindly worke of the seuerall affections , according to the nature of the exercise and its seuerall parts . 3. the third manner of performance of diuine seruice , is a right making vse thereof after , which is done two wayes . 1. common to all . 2. speciall to some . 1. common to all , that we see and obserue how we grow thereby in all the graces of the inuer man , commanded in the first law. 2. speciall to some , viz. to foure . 1. to the word , that we doe call our selues to an account after , what we remember , meditating vpon it , and applying to our selues , and if we haue occasion , conferring it with others . 2. to prayer , that we wait vpon god , obseruing whether he grant our requests , and heare vs yea or no , and quietly tarrying his leisure , and fitting our selues for hearing . 3. to the sacraments , that we haue constant recourse to them in all temptations to confirme our selues in obedience and faith . 4. to vowes , that wee be carefully mindfull of them to fulfill them . hitherto of that that is commanded for the performance of gods seruice . now for the preseruation of the same . 2. the second sort of the things commanded , is preseruation of diuine seruice in its puritie and honour , for which end are required two things . 1. church maintenance . 2. church discipline . 1. church maintenance , where note 1. who must yeeld it . all those that are taught in the word , and are to serue god. 2. what they must yeeld , viz. tithes of their ordinarie increase ordinarily , and offerings of their extraordinary blessings and increase vpon speciall occasions . 2. the second thing required , is church discipline , which respects 1. the ministerie . 2. the whole congregation . 1. the ministerie , and is an assigning of fit men to fit offices by those that are intrusted with this worke , so that here we must know three things . 1. what officers are required in the church . 2. what men must be assigned to these offices . 3. by whom and in what manner . 1. what officers are required in the church , mentioned in scripture , seeme to me fiue , i meane in the new testament , which are these . 1. apostles . 2. euangelists . 3. prophets . 4. pastors . 5. deacons . 1. apostles . 2. euangelists , viz. the 12. and the 70 called by christ to be teachers first of iewrie , after of all the world , and to constitute and rule the churches called . now these in regard of the latitude of their iurisdiction , and some extraordinarie gifts , were extraordinarie ; but in regard of the parts of their function , viz. preaching , administring the sacraments , gouerning the churches , they were not extraordinarie , for these things are still to be done , and therefore to them in these parts of office , doe bishops ( as the word is now commonly vsed ) lawfully by a warrantable and needfull constitution of the church succeed , being men appointed to doe the same things ordinarily in some precinct or diocesse , that they were to doe extraordinarily in all the world . 3. prophets , which were 1. extraordinarily endued by diuine inspiration with power of foreseeing things to come , or interpreting harder places of scripture , who had no power of gouernment aboue other ministers . 2. ordinarie men , by studie enabled with gifts to preach the word of god , and accordingly allowed thereto , without any assignement to any speciall charge , and such are our students in diuinitie , preachers , vniuersitie diuines , lecturers , &c. 4. pastors , called also bishops , presbyters , teachers , and elders , for all these names are of one officer , being men assigned according to the orders of the seuerall churches , to attend the worship of god , and saluation of men , in some one setled congregation . 5. deacons , called also i suppose , helpers , being men assigned to the helping and seruing of the pastors , in such parts of the ministerie as they could discharge , but without power of gouerning , and therefore called in a speciall manner , seruants , because they were common seruants of the pastors and people in what publique seruices of the church they should be appointed , as reading , baptizing , if they were able , preaching , gathering & distributing almes , and the like . 2. the second thing we must know , is what men must be assigned to these offices , viz. 1. to the higher offices of pastors or bishops , men vnspotted of criminous faults in their liues , and of learning and knowledge in the scripture , to teach , exhort , and confute the gaine-sayers in some such measure as is not required of all common christians . 2. to the inferiour office of deacons , men of vnspotted life and sound in faith . 3. the third thing we must know , is by whom and in what manner , that is , with what solemnities , and in what degrees they must be assigned . and here i suppose the scripture hath precisely determined nothing , but left it to the discretion of the seuerall churches to take fit wayes for their owne best commoditie : for there is no precept expressed in scripture , saying , let such men in such orders assigne ministers or consecrate them , nor any equiualent that can be deduced out of scripture . and as for examples , that goe single without precept , they shew what may be done , and are a good allowance , they cannot proue what must be done , neither are any obligation to the conscience , for only by the law comes the knowledge of sinnes , and where there is no law there is no sinne . now in these particulars there is neither any law , nor any vniforme example : wherefore in these cases , there is neither necessitie nor sinne , but a libertie of taking different courses in diuers places , as shall seeme best to the churches and christian gouernours ; for god knew in his wisdome , that it was not fit to tie all kindes of ciuill estates and gouernments to one order in this behalfe , and therefore hath he laid no such tie vpon man. and it s a rashnesse in men to tie themselues or others , where god hath not tied . this is one part of church discipline , respecting the ministerie , viz. the assigning of fit men to fit offices . a second is the deposing of the vnfit ( viz. those that runne into scandalous conuersation , & teach false and dangerous doctrine ) from these places , to be done by the same that assigned them . hitherto that part of church discipline , that concernes the ministerie . now followes that which respects 2. the whole congregation , and is twofold . 1. priuate . 2. publique . 1. priuate , concerning euery member of the congregation in a twofold regard . 1. in regard of a mans selfe , if he haue sinned to the scandall of the church , to confesse his fault , and giue satisfaction to the congregation , submitting himselfe to censure . 2. in regard of each other mutually , and that three wayes . 1. to admonish those that scandalously offend , both alone and with another , or two . 2. to complaine to the congregation publiquely of them , that will not by such priuate admonitions repent . 3. to shun the familiaritie and societie of such as refuse to shew repentance and amendment after these meanes vsed . 2. the church discipline is publique pertaining to the gouernours and rulers of the church , which is threefold . 1. to admonish . 2. to excommunicate . 3. to receiue the repentant againe into the communion of the church . 1. to admonish the offenders that are publiquely scandalous , and offensiue . 2. to excommunicate : now of excommunication it is necessarie to shew , 1. what it is . 2. for what offences it must be executed . 3. in what manner it must be pronounced and executed . 4. by whom it must be done . 1. what it is , it is the sentencing and censuring of an offender ( as one that in the iudgement of charitie , can be accounted no better then in the state of damnation ) to be excluded the externall communion of the saints . 2. for what offences it must be executed , viz. for sinnes that are , 1. scandalous and publiquely offensiue . 2. grosse , plaine and palpable . 3. stood in impenitently against admonition . 3. in what manner excommunication must be pronounced and execured . 1. solemnly and publiquely in a very serious fashion . 2. leisurely and with great deliberation , after much waiting for the repentance of the offender . 4. by whom this excommunication is to be done . i answer by the gouernours of the church , or such as they shall commit their power vnto . for the power of the keyes is the churches , and questionlesse they who haue authoritie to preach and administer the communion are fittest to exclude the vnworthy from the communion . 3. the third part of church discipline publique pertaining to gouernours is to receiue the repentant againe into the communion of the church , and to confirme their loue vnto them by publique approbation . so much of the affirmatiue part of this commandement : the negatiue followes . now this commandement is broken , 1. by omission . 2. by commission . 1. by omission of any of the things commanded , either in whole or in part , either for matter or manner . 2. by commission of things quite contrary , and that two waies . 1. directly . 2. indirectly . 1. directly . 1. for the performance of worship . 2. for the preseruation of it . 1. for the performance of worship . 1. by false worship . 2. by abuse of the true worship . 1. by false worship inuented by man , 1. in regard of the thing worshipped . 2. in regard of the worship it selfe . 1. in regard of the thing worshipped , when worship ( that is , any religious seruice appointed by god to be done to himselfe , or any like act in the imitation thereof ) is yeelded , 1. to any creature . 2. to the creator vnder any sensible picture . 1. to any creature that is not god , whether 1. to the deuill , as witches and magicians doe . 2. to angels or saints true or false . 3. to the sunne , moone , or starres , or the like . 4. to images and pictures of any thing whatsoeuer . 2. to the creator , vnder any sensible picture or representation made by mans hand . 2. inuented worship it selfe , when it s not appointed by god , but inuented by man , which is called will-worship , as the former ( where there is a mistaking in the obiect ) is called idolatrie . 2. abuse of the performance of true worship , and that 1. for the matter of it . 2. for the manner . 1. for the matter of it , and that two waies . 1. by detracting of those parts , which god hath appointed . 2. by adding of new parts of mens heads without gods appointment . now a part of worship is added , when some act is by mans appointment performed , together with those that god hath appointed , out of a religious conscience for the pleasing of him , and getting of grace from him : otherwise acts of solemnitie , in the manner of celebrating any seruice , not done with respect of religious conscience to god , nor with intention of pleasing him , and getting grace from him , but alone for solemnitie and orders sake , are not to be esteemed addition to the worship . 2. the abuse in the manner of the performance , when gods worship is done , is fourefold . 1. impenitently , men liuing in their sinnes . 2. rudely and vnreuerently , with a contemptuous behauiour of bodie and minde . 3. hollowly , for meere outward respects , or one cannot tell why , alone for custome . 4. formally , with respect alone to the outward acts themselues , not regarding the vse , fruit and power thereof to the soule . hitherto for the performance of it . 2. directly , forthe preseruation of worship , when it is not preserued and honoured , but discredited and destroyed , and that two waies . 1. by sacriledge , in peruerting the holy goods , tithes , and offerings , to common and prophane purposes . 2. by abuse of discipline in a twofold regard . 1. of the ministerie . 2. of the congregation . 1. in regard of the ministerie foure waies . 1. when a false ministerie is established , that is , a function of doing such things , as god hath not appointed to be done . 2. when wicked ministers and insufficient , are admitted and tolerated . 3. when good and painfull ministers are excluded for contentions sake . 4. when men not at all assigned to any ministerie , are suffered to performe , and doe performe the ministeriall actions . 2. the abuse of discipline , in regard of the congregation , and that is two waies . 1. in regard of priuate men . 2. in regard of the gouernours . 1. in regard of priuate men , when they contemne and despise the church censures , and are obstinate against either priuate or publique admonition or excommunication . 2. when they doe freely and familiarly conuerse with obstinate offenders , chiefly the excommunicated . 2. abuse of discipline , in regard of gouernours , is twofold . 1. the abuse of excommunication . 2. the abuse in excesse of rigour to the penitent . 1. the abuse of excommunication is , when it is pronounced and exacted foure waies . 1. for no iust cause , as for trifles and small matters , much more for well doing . 2. against those that are humble , and readie to shew their repentance . 3. by those that haue no power , or authoritie to intermeddle therein . as those that are not ministers of gods word . 4 carelesly and rashly , hand ouer-head and in priuate chambers , as it were in hugger mugger . 2. the abuse of excommunication , in excesse of rigour to the penitent , by reiecting them from publique entertainment in the communion of the church , though they doe relent and humble themselues , and professe repentance . or on the other side , by receiuing them in for rewards sake , that shew none or but a very ouert and slithy kinde of repentance . hitherto the direct breaches of this commandement : it is also broken , 2. by commission of sinnes , quite contrarie : indirectly two waies . 1. by occasions of false worship . 2. by appearances of false worship . 1. by occasions of false worship two waies , first either 1. to others . 2. to our selues . 1. to others . 1. by making or retaining instruments of idolatrie , as idols and the like . 2. by commending , maintaining , or perswading any false worship , much more inforcing vnto it by commandements , threats or punishments . 2. to our selues , by familiar societie , leagues , and vnnecessarie couenants with idolaters , and an vncautelous venturing vpon their bookes , or going to their seruice . 2. the second way , by appearances of false worship two waies . 1. by all kinde of allowance by word , or writing , or silence when there is iust cause of speaking , through feare or lucre , or the like , though one in heart meane otherwise . 2. by ioyning with them , in the externall acts of false worship , pretending or intending to keepe his heart to himselfe , and not to meane as they meane . hitherto the second commandement : the third followes . thou shalt not take the name of the lord thy god in vaine . this commandement enioynes that , which for distinctions sake , may be called the common worship of god , that is , the right carriage of our selues , for his honour in all our common affaires , so far forth as we haue any thing to doe with him therin . for god being euery where present & in all actions , we hauing perpetual occasion of a kinde of conuersing with him , and those things that are his , it is meet that in all these , as well as in exercises of religion , we should shew our due respect of him . the name of god signifies two things . 1. himselfe , by any meanes manifested vnto vs. 2. all those things , by which ( as it were signes ) he pleaseth to make himselfe knowne vnto vs. all which are referable vnto two heads . 1. common to all , as the great workes 1. of creation . 2. prouidence , vpholding and ruling all things . 2. peculiar to his church two waies . 1. his scriptures . 2. his workes of grace , and speciall goodnesse . 1. in his scriptures , comprehending vnder them three things . 1. his doctrine of life and saluation , called vsually , the religion of the church . 2. his titles whereby he is called . 3. his attributes , whereby he worketh . 2. in his workes of grace and speciall goodnesse , as predestination , redemption , iustification , sanctification , &c. to take the name of god , is to haue any occasion of vsing , or mentioning any of the fore-named things , in our common actions of life . in the solemne worship of god , we are taken vp of gods name , sequestring our selues from all other things , and giuing our selues wholly thereto , but in the common acts of life we take them vp , vpon diuers occasions , vsing them in and with our other affaires . the parts of this commandement are two . 1. affirmatiue . 2 negatiue . 1. affirmatiue , shewing what things are required in this commandement . 2. negatiue , shewing what things are forbidden . the duties required , are of two sorts . 1. a due and orderly vsing of holy actions . 2. the right behauing of our selues to godward , in our common affaires and businesses . 1. a due and orderly vsing of such holy actions , as come to be performed in and with our common businesses , by which god is called after a speciall manner , to inter-meddle with the same . for an holy action is that , whereby god is the immediate and next obiect , and by his appointment tendeth directly to the exercising of holinesse , in part or in whole . now there are two such holy actions , which are of frequent vse , in and with our common affaires , viz. 1. an oath . 2. a sacred or diuine lot . 1. an oath , of which we must know , 1. the nature . 2. the vse . 1. the nature , by considering three things . 1. the person to be sworne by . 2. the parts of this oath . 3. the purpose or vse thereof , to which these actions are to be applied . 1. the person to be sworne by , or the obiect of the oath , which must be god alone , thou shalt sweare the lord liueth . 2. the parts of this oath , or the seuerall actions included and implied in it , which are foure . 1. an assertion , by way of affirming or denying , either barely or with obligation to or from something . 2. an acknowledgement of gods omniscience , omnipotence and iustice , and other like attributes . 3. an inuocation of him , to beare witnesse to the truth , of what we say . 4. an imprecation against our selues , if we doe speake falsly , that is , a referring ouer of our selues , and offering our selues into his hand to be punished by his power and iustice . 3. the third thing to be considered , is the purpose or vse , to which these actions are to be applied , that is the ending of a controuersie , that cannot otherwise be ended conueniently . so that an oath is a religious seruice of god , whereby we referre our selues vnto god , as a competent and fit witnesse , and iudge of the truth and falshood of our speeches , about a matter controuerted , for the ending thereof . 2. we must know the vse of an oath , in regard of two things . 1. of iust occasions of vsing it , viz. in a matter of some weight or moment , either in it selfe , or in the consequents or effects of it , 1. for the satisfying of another , that requires and will accept it . 2. binding of ones selfe either to another , or only to himselfe , as iacob caused ioseph to sweare , and ionathan and dauid sware to each other , and solomon sware that adonia should die . 2. we must know the iust manner , in regard of vsing it vpon such an occasion , which is either in 1. iudgement . 2. truth . 3. righteousnesse . 1. in iudgement , that is , in a serious consideration of the cause of our swearing , and greatnesse of the name of god , by which we sweare , 2. in truth , that is , a perfect agreement betwixt the meaning of the words of him that sweareth , and betwixt both these and the things themselues of which the speech is , and that agreeably also to the intentions of him to whom the oath is tendered , so farre as he shall manifest his intentions to him that sweareth . 3. in righteousnesse , that is , with reuerence to god , care of doing good , not hurt vnto our neighbours , by our swearing , and aiming at the right end , euen the determining of a doubt quietly , by interposing gods name , to shew our high opinion of him . for now god and man hath his due , and that is righteousnesse in euery act , that euery one whom it concerneth , may haue that which is due to him therein . 2. a sacred or diuine lot , which being of the same nature with an oath ( as concurring with it in the efficient cause gods appointment , who saith , the lot shall cause contention to cease , and in the matter an acknowledgement of certaine holy attributes of god , and our subiection thereto , and in the end , to settle quietnesse amongst men , by making god their vmpire ) must needs be accounted no otherwise of , then an holy thing : and of this consider we also two things . 1. the nature of it . 2. the vse of it . 1. the nature , for the constituting of which , there are three things required . 1. a matter in doubt and controuersie , not yet agreed vpon . 2. a casuall act , that is , an act , the falling out of which , depends meerely vpon the disposition of gods prouidence ( which is foolishly called , lucke or chance ) and not at all vpon the wit , will , skill , or actiuitie of man , as solomon faith , the whole iudgement or disposition of the lot , is of god. 3. the referring of that matter in doubt , to be decided by the euent of that casuall act , either by agreement of parties , or appointment of superiours , wherein are necessarily implied and contained three things . 1. an acknowledgement of gods soueraigntie and wisdome , to dispose of all things . 2. an inuocating of god to vse his power , and wisdome , for the ending of the present controuersie . 3. a tying of our selues to submit our selues to his determination , so that a lot , is the referring of a matter in doubt vnto god to determine , by the speciall disposition of his prouidence , ordering the euent of a casuall act , and we may conceiue it to be nothing else , but an actuall compendium of a prayer . 2. the vse of it , to which end we must know two things . 1. vpon what occasions to vse it . 2. in what manner to vse it . 1. vpon what occasions to vse it . now there is no vse of it , but deciding of a matter in controuersie ; all controuersies or doubts are of some of these three things , either 1. of things past . 2. of things present . 3. of things to come . 1. of things past , which a lot serues not for , viz. to finde out who hath done this or that . 2. of things present , which cannot neither be determined by lot. 3. of things to come , which are of two sorts . 1. contingent , doubtfull and vncertaine euents and accidents , as hamon vsed a lot to finde , whether his deuice against the iewes should prosper , for which a lot now serueth not at all . 2. the dispositions , or distributions of rewards , punishments , labours , offices , &c. and for these a lot serues , witnesse salomon , that saith , it makes diuision among the mightie . only controuersies about such matters are either 1. made and counterfeit , by the vanitie of man , when in nature no such thing doth need to be , god hauing alreadie put the matter out of controuersie , as the case is in all lotteries , and sure god will not allow vs to make a knot for him to vntie . 2. reall and existent in nature , and these are either 1. triuiall , or 2. weightie and of moment . 1. triuiall and sportfull , which god will not haue put to him to end , for it were an abasement vnto him . 2. weightie and of moment , either in themselues or the effects , and consequences of them , and these , god that loues concord amongst men , is willing to decide . 2. is required , in what manner to vse it , when such occasion is offered , viz. 1. with due obseruation of gods prouidence in it . 2. with a willing submission vnto his prouidence in the disposition thereof . so much for the due vse of holy things , that come often-times to be ioyned with our common affaires . 2. now followes the right behauing of our selues to god-ward in our common affaires and businesses themselues , so farre as they doe any way touch god : that is twofold . 1. inward . 2. outward . 1. inward twofold . 1. in regard of gods actions . 2. in regard of our owne actions . 1. in regard of gods actions , that he doth before , whether generall or speciall , common or particular , of iustice or mercie , to our selues or others . 1. the seeing of him in them , that is , obseruing and taking notice , that they be his workes . 2. the making a right vse of them , to build vp our soules in knowledge of him , and in all holy affections of loue , feare , &c. towards him . and here are especially required two things : for 1. benefits which our selues receiue , a making them meanes of stirring vs vp to thankfull obedience . 2. corrections laid vpon our selues , a making vse of them to increase our patience and repentance . 2. in regard of our actions of any kinde which we doe , viz. a liuing to god and not to our selues , and referring them to him by an actuall intention of pleasing and glorifying him , for whatsoeuer we deliuer : eating and drinking by paul is ordained to be done to the glory of god. 2. the right behauiour of our selues towards god outward in regard of 2. things . 1. of our speeches . 2. of our deeds and actions . 1. of our speeches and words 4. wayes . 1. by good salutations sincerely and respectiuely vttered , as betwixt boaz and his reapers . 2. by a reuerent mention of gods titles and attributes vpon any occasion , that it may appeare we feare the glorious name of god. 3. by conferring together of his works and of his word , as we goe about our other businesses , to stir vp our selues and others the more to serue and praise him . 4. by making confession of his truth , and standing to defend it against cauils according to ones abilitie . 2. the right behauiour of our selues towards god outward is in our deeds and actions , and that two wayes . 1. generally . 2. more particularly . 1. generally by two wayes . 1. by walking as becommeth the gospell of christ , vrging our selues to a very precise and wise cariage of our selues , that the name of god by our meanes may not heare ill , but well . 2. by resolute suffering for the names sake of iesus christ , and for righteousnesse sake , which if it be to bloud is called martyrdome . 2. more particularly , by a sanctified vse of any of gods creatures , or of any thing whatsoeuer that we doe , to which end foure things are required , viz. 1. knowledge out of the word of god concerning the lawfulnesse of our doing such things or enioyning such , for all things must be sanctified to vs by the word , as a good seruant will venture on nothing , but what he knowes will please his master . 2. crauing gods leaue blessing in the vse of meat , drinke , mariage , or any thing , as we take no mans goods out of his house , but first we aske him leaue . 3. returning of thanks to god for his goodnesse , as we thanke our neighbours , if we bring home some borrowed thing . 4. moderation in the vse of them , by proportioning the measure to the end , as a seruant being sent to his masters coffer , takes out so much as will dispatch the appointed businesse and no more . hitherto of the affirmatiue part of the third commandement : the negatiue followes , shewing the sinnes by which this commandement is broken are 2. 1. by sinnes of omission . 2. by sinnes of commission . 1. by sinnes of omission , in not doing any of the things required ( either for matter or manner , either in whole or in part ) when iust cause of doing them is offered . 2. by sinnes of commission , in doing things contrary to those that are commanded , and that in a twofold respect . 1. by abusing those holy actions that are to be admixed with our common affaires . 2. by disorderly cariage of our common deeds . 1. by abusing those holy actions &c. which are two . 1. an oath . 2. a lot . 1. an oath , which is abused two wayes . 1. for the taking thereof . 2. for the keeping thereof . 1. for the taking thereof in regard of 1. the matter . 2. the manner of vsing when it is taken . 1. the matter . 1. for the obiect . 2. for the subiect . 1. for the obiect or thing sworne by , if it be an idoll or a creature . 2. the subiect or thing sworne to in an 1. assertiue oath , when the thing sworne to is light and triuiall , too meane for an oath to be vsed in it , or plaine and euident , not needing an oath . 2. in a permissiue or obligatorie oath , if the thing be either 1. impossible , and cannot be done . 2. vnlawfull , and cannot be done but sinfully . 2. followeth the manner of vsing an oath , when it is taken 1. ignorantly , a man not being informed of the nature of an oath . 2. causlesly , without any iust inducement thereto . 3. irreuerently , without apprehension of gods greatnesse . 4. ragingly , in the bitternesse of passion . 5. maliciously , with intention of hurting any man. 6. falsly , and the falshood of an oath is either 1. vnwittingly , when a man sweareth as he conceiueth and thinketh , but not as the thing is . 2. wittingly , and that either 1. open and manifest . 2. cloaked and coloured . 1. open and manifest in an oath , 1. assertorie . 2. obligatorie . 1. assertorie , when one doth either 1. know it to be false . 2. conceiues it to be false , though it be not so . 2. obligatorie , when a man neuer hath a purpose to fulfill it , but seeketh to serue his present turne . 2. cloaked and coloured by aequiuocations and reseruations , whereby one seeketh to delude him to whom he sweareth . 2. an oath abused in regard of the keeping it two wayes . 1. when one doth neglect to fulfill a lawfull oath for feare , lucre , or any like cause . 2. when one proceeds to fulfill an vnlawfull oath for vaine-glory , or a false conscionablenesse of it . 2. a second holy action abused , that is , admixed in our common affaires , is a lot , which is abused two wayes . 1. in regard of the matter . 2. in regard of the manner . 1. in regard of the matter , when it is applied to end 1. made and counterfeit differences . 2. sportfull and trifling differences . 2. it is abused in regard of the manner , when it is vsed 1. ignorantly , without information of its nature . 2. colludingly , with making a shew of lottery , when a man hath a close tricke to dispose of the act , seeming casuall , at his owne pleasure . 3. profanely , without any regard of gods prouidence in it , and with chafing against the euent . 2. abusing these holy actions , by disorderly cariage of our common deeds , and that in a twofold respect . 1. in inward deeds . 2. in outward deeds . 1. in inward deeds , 1. in regard of gods workes . 2. in regard of our owne workes . 1. in regard of gods workes , 1. when we attribute them to other causes , either 1. false at all , as to fortune and chance . 2. true , too eagerly , so as to neglect god , as 1. to our friends , if there be good done by them . 2. to our foes , if they be aduerse from them . 3. to our selues and our owne industry , &c. 4. to the course of nature . 2. when wee peruert them to euill purposes , as in particular , 1. good & prosperous things . 1. to harden our selues in sinning . 2. to nourish pride and conceit of our selues . 2. aduerse and euill . 1. to murmur against god and fret . 2. to waxe obstinate in our sinnes , for all that he doth correct vs. 2. in regard of our disorderly cariage in our owne workes , when we doe wholly seeke and serue our owne profit , pleasure , credit in them : but worst of all , if we seeke in them the fulfilling of our sinfull affections . 2. our disorderly cariage outward , and that in a twofold regard , 1. of our words . 2. of our deeds . 1. in regard of our words contrary to foure things . 1. to good salutations . 1. by good wishes , vttered 2. waies . 1. alone formally , without any good desire of heart . 2. falsly and fainedly , with a wishing of euill in heart . 2. by bad wishes or curses of all kindes , specially wherein the deuils name is interposed , which is as it were an inuocation of satan . 2. contrary to the respectiue mentioning of gods titles and attributes by two wayes . 1. by heedlesse and formall mentioning them . 1 in admiration , as , good lord. 2. in intreaty , as , for gods sake , not thinking of god. 3. and all such like . 2. by blasphemous , scornefull , abusiue mentioning of them , tending to reproach and disgrace the name of god. 3. contrary to good conference of gods word or workes . 1. by iangling and wrangling speech of any good thing , meerely for contention , ostentation , victorie . 2. by iesting at any phrase or place of scripture , or any speciall worke of god. 3. by misalledging or misapplying either the workes of god , or the scriptures , and that in three respects . 1. in spels and charmes , which is to serue the deuils turne with them , and make them as it were sacraments of the deuill . 2. in maintaining any wicked practise or false opinion . 3. in maintaining euen a good deed and the true opinion , whereto they doe not serue without wresting . 4. by cauilling against the word of god , or any of his workes ; in seeking to impute falshood , iniustice , &c. vnto the same . 4. contrary to confession of gods truth foure wayes . 1. by denying the truth through feare or lucre against ones conscience . 2. by oppugning the truth , though it be through blindnesse and ignorance , but most of all if it be wittingly and wilfully . 3. by scoffing and deriding the truth of god with taunts to disgrace . 4. by maintaining , defending , disputing for and gracing falshood . 2. disorderly cariage outward in regard of our deeds . 1. generally , by a wicked , scandalous , and carelesse mocking of them that professe religion . 2. particularly , two wayes . 1. by persecuting any for righteousnesse sake . 2. by a wicked and vnsanctified manner of doing any thing , and that in 4. respects . 1. against ones conscience , whether it be a doubting conscience , or a conscience fully resolued , whether truly or erroneously . 2. prophanely , without prayer or thanksgiuing . 3. superstitiously , and that 2. wayes . 1. by putting holinesse or vnholinesse , sinfulnesse or necessitie of religion in a thing indifferent , which is superstition . 2. by applying things whereto god hath neither in nature , or by speciall institution appointed them , as 1. by diuination of things to come , as in iudiciall astrologie , pyromancie , &c. 2. to finding out of hidden secrets . 3. to cure diseases and expell deuils . 4. to satisfie gods iustice , and merit remission of sinnes , and life euerlasting , and such like . 4. a wicked and vnsanctified manner of doing any thing immoderatly in exceeding the measure required for the attaining of gods ends , and vsing an ouer-large quantitie to satisfie our lusts , as 1. in gluttonie . 2. in drunkennesse . 3. vaine attire . 4. sportfulnesse , &c. so much of the third commandement : the fourth followes . remember the sabbath to keepe it holy , &c. it appoints the consecrating of a speciall time , viz. one day in seuen ( without nominating any date of time whence the computation must begin , for that must be knowne to vs by some other meanes , and is a thing alterable , not vnalterably setled by the commandement ) giuing six to worldly affaires , and consecrate the seuenth following those six to exercises of religion and pietie . the full summe is , after thou hast bestowed six dayes in ordinarie and common businesses , thou shalt bestow the seuenth day in exercises of pietie and religion . this commandement hath also 2. parts , namely , 1. the affirmatiue , shewing what is enioyned to doe . 2. the negatiue , shewing what is prohibited to doe . the things commanded in this precept are two . 1. preparation to the sabbath . 2. celebration of the sabbath . 1. preparation to the sabbath in the word remember , which is done two wayes . 1. all the weeke long by 1. diligence in the labours of our calling . 2. foresight in the labours of our calling . 3. moderation in the labours of our calling . 2. on the sixt day towards the end of it , by a seasonable breaking off our labours , and betaking our selues to make all things ready for the sabbath , and so to rest our bodies . 2. the second thing commanded is the celebration of the sabbath two wayes . 1. by some things common to all . 2. by some things proper to gouernours . 1. by some things common to all . 1. for the matter . 2. for the manner . 1. for the matter two wayes . 1. by resting . 2. by sanctifying . 1. by resting , of which we must know three things . 1. who must rest . 2. how long they must rest . 3. from what they must rest . 1. who must rest , euen all both 1. men , 1. gouernours . 2. seruants , and those that they gouerne . 2. cattell , and mils , and things of like nature . 2. how long they must rest , viz. for the full space of 24. houres , beginning the day and ending it according to the vsuall account of other dayes in seuerall common-wealths , for to begin at euen was the iewes ordinarie computation for all dayes , and so measure out the sabbath as well as other dayes by a peculiar constitution . but in the commandement is alone required that there be an whole seuenth day , not nominating the periods . 3. from what they must rest , viz. 1. from the businesses of their particular callings , as a trades-man from selling , husbandman from plowing , lawyer from pleading , &c. in which note 2. things . 1. how farre this rest must extend , and that must be to three things . 1. to thoughts of heart . 2. to words of the tongue . 3. to deeds of the hand . 2. the second thing is with what limitations and exceptions it must be limited ; except in cases ▪ 1. of mercy , for the releeuing of man or beast in distresse . 2. in cases of necessitie , for the preuenting of imminent & ( vnlesse present resistance be made ) vnpreuentable danger . 3. in cases of necessarie comforts for the bodie , and its conuenient strengthning by food and cloathing , for a man might lead his oxe to water , christ saith , and need not fetch in water for him ouer night . 2. the second thing from which we must rest , is from all manner of profane sports , pastimes , and recreations , which are more contrary to pietie then labour in calling . 2. a second thing in regard of the matter is sanctifying the sabbath , and that two wayes . 1. publiquely . 2. priuately . 1. publiquely , in two things . 1. comming to publique assemblies in due season . 2. continuing at them with carefull attention to the end . 2. priuately , in two things . 1. in things respecting the publique . 2. in things without that respect to the publique . 1. in things respecting the publique . 1. for preparation . 2. for making vse thereof . 1. in preparation thereto by three things . 1. by rising betimes in the morning , as strength will giue leaue . 2. renuing our repentance and washing our hands in innocencie before we compasse the altar . 3. praying to god specially for a blessing on ourselues , the ministerie , and assembly . 2. for vse making thereof two wayes . 1. by conferring with others ( chiefly euery gouernour with his familie ) the word of god we haue heard . 2. by meditating of it euery man by himselfe , that he may see what he remembers , and make vse of it to himselfe . 2. priuately , in things without that respect to the publique , viz. 3. wayes . 1. by reading of the scripture and godly bookes , chiefly in the want of publique preaching . 2. singing of psalmes of praise to god. 3. meditating of gods great workes of creation , prouidence , redemption , and of the eternall rest which we shall haue in heauen . 2. the second thing commanded in the sabbath common to all , is the manner of doing all cheerefully , consecrating the sabbath vnto the lord as a delight . 2. some things commanded in the celebration of the sabbath proper to gouernours are these , namely , that they be diligent in looking to their inferiours , that they may at the least outwardly keepe the lords day . hitherto of the affirmatiue part of this commandement : the negatiue followes , forbidding sinnes 1. of omission , in the neglecting of any of the things commanded , either in whole or in part . 2. of commission , in doing the contrary in two regards . 1. before the sabbath come . 2. when it is come . 1. before the sabbath come in 2. things . 1. in an vniuersall carelesnesse of it all the weeke , and so by carelesnesse or immoderatenesse , so ill disposing of businesses , that they interrupt vs in sanctifying the sabbath , which fore-sight , diligence , and moderation might haue preuented . 2. immoderate toylesomnesse and watching the day before , to the hindring of one from doing the workes of the sabbath through sleepinesse and wearinesse . 2. when the sabbath is come . 1. in regard of all men . 2. in regard of gouernours . 1. in regard of all men . 1. for matter . 2 for manner . 1. for matter two wayes . 1. against resting . 2. against sanctifying . 1. against resting . 1. inward by thoughts , 2. outward by 1. words . 2. deeds . 1. by words either 1. of our ordinarie busisinesses out of the forenamed exceptions . 2. of sports and pastimes . 2. against sanctifying 1. publiquely . 2. priuately . 1. publiquely in three things . 1. a slow and vndue comming to church . 2. sleeping , drowzing , or like misbehauiour at the church , as talking &c. 3. running away from the congregation disorderly afore all be concluded , vnlesse vpon some necessarie occasion . 2. priuately , in spending the time 1. idlely , in slugging & slothfulnesse , as sitting at doore , or in the chimney corner , and doing iust nothing . 2. prophanely , in surfeting , drunkennesse , riot , reuelling , and the like . 2. in regard of the manner , by being weary of the day , and wishing it ouer as a thing burdensome . 2. when the sabbath is come in regard of gouernours , if they command their inferiours to worke or play , or without iust cause to be absent from the word or sacraments . and yet one way there is a more generall breaking of this commandement , by denying the moralitie of this law , and cashiering it among other leuiticall ceremonies . indeed the sabbath is in part ceremoniall , figuring both our rest of sanctification here , and glory hereafter , but that contradicts not the perpetuitie of it . for it is not a ceremonie leading to christ , and at his comming to determine , as appeares mat. 15.17 . i came not to dissolue the law : and vers . 19. who shall breake the least of these commandements : where each commandement of the ten commandements is ratified , and consequently this fourth : luk. 23.56 . they rested according to the commandement . and luke writ that diuers yeeres after the resurrection of christ , the things were done after his death , when all leviticall institutions lost their power of binding . iam. 2.11 . he that keeps the whole law and breakes one commandement is guiltie of all . therefore the whole law and each principle thereof , doth binde vs vnder the gospell ; also the time of first instituting a particular date of time for the beginning of the sabbath , of the old law , viz. in innocencie . 2. the writing of it in tables of stone . 3. putting of it into the arke proued morall . so much of the commandements of the first table , enioyning our dutie to god. now follow the precepts of the second table , concerning our dutie to our selues and our neighbours , and first of the fifth commandement . honour thy father and thy mother , &c. this commandement enioynes the performance of all such duties as appertaine to men in regard of their place , that is , that respect a speciall reference which passeth betwixt some men more then others in some speciall and peculiar bond binding them mutually one to another . these duties are of two sorts . 1. such as concerne euery mans selfe . 2. such as respect others . 1. such as concerne euery mans selfe , which are foure . 1. to take notice of his place , and the seuerall duties thereof , that he may the better performe the same . 2. to labour for all such graces and vertues , as are requisite for the discharge of these duties . 3. to maintaine the dignitie of his place . 4. to be satisfied and contented with the present place wherein god hath set him , and with the dignitie and honour thereof . 2. such duties as respect others in regard of speciall bonds and obligations tying them together . these bonds are of two sorts . 1. naturall . 2. spirituall . 1. naturall , taken from things naturall in this present life , and these are twofold . 1. arbitrarie . 2. necessarie . 1. arbitrarie , such as it is in a mans power to haue or not to haue , according to the freedome of his owne choice and election : and this is called friendship , whence we are denominated friends . 2. necessarie , such as are by god and the course of nature established , and depend not meerely vpon the choice of will , and these are two . 1. kinred . 2. degree . 1. kinred or neerenesse of bloud , whence men are termed kinsmen . 2. degree whereby one is ranked in a certaine order towards others . degree is twofold . 1. of equalitie , whence men are called equals . 2. inequalitie , wherein one is aboue another or vnder him , and this is 1. superioritie , wherein one is preferred before another . 2. inferioritie , wherein one standeth vnder or behinde another . 2. the bonds of spirituall things are taken from things that doe concerne the estate of another life hereafter . and these are all or the chiefe bonds that doe passe betwixt man and man , tying them to each other , and causing them to become indebted in speciall duties towards such persons , which are not owing in common to all . now let vs consider the duties themselues depending vpon each of those respects . 1. of friends . friends are those that are tied together by the bond of friendship . friendship is a speciall obligation of amitie or good will , vniting the hearts of men together in a greater neerenesse and dearenesse then ordinarily is , or is required of all men . now friendship ( and so friends ) is of two kindes . 1. common and imperfect , being amitie confirmed and strengthned , and raised to an higher degree then vsuall , in regard of long and familiar liuing , abiding , dealing , or conuersing together . 2 perfect & more peculiar , which is amity in the highest degree that can be wrought , through the mutuall acknowledgement of each others vertues vpon some good time and acquaintance , and established and ratified by some solemne couenant , promise , or oath taken each to other , as is to be scene in the example of ionathan and dauid . the duties of friends are twofold . 1. common . 2. proper . 1. common to both kinds of friendship . 1. to chuse and accept none into friendship , but vertuous , honest , and religious persons : for what communion can there be betwixt light and darknesse , vertue and vice ? 2. to carry themselues friendly to each other , and that two wayes . 1. by auoiding all those things that may alienate their hearts one from an other , as vnkindnesse taking , suspitions , iealousies , &c. 2. by doing all things that may more and more shew affection each to other , and winne the same , and that most abundantly and plentifully , each striuing to exceed other , and these offices are twofold . 1. lesse necessarie . 2. more necessarie . 1. lesse necessarie , in curtesies , salutations , gifts , visitations , and the like points of a certaine kinde of honest complement , that as little chips being kindled set the greater wood on fire , so doe cause the more needfull seruices to be more welcome and better accepted . 2. more necessarie offices , which are chiefly three . 1. helpfulnesse in the day of aduersitie , by a free , willing , speedy , and plentifull vndertaking of paines and expences for their ease , refreshing , and deliuerance ; for a friend is borne for aduersitie . 2. plainnesse and freedome of speech in a louing and with all open admonishing each other of the sinnes and faults they commit , if they be any thing palpable , and offensiue , and well entertaining such admonitions . 3. trustinesse in all things , by each other committed vnto each others care , and that is twofold . 1. in secrets reuealed vnto them , by keeping them fast and close as it were vnder locke and key , without futilitie and blabbing . 2. in affaires and businesses to their loue and care commended by a diligent endeuour of effecting them , according to the friends desire , and for his most aduantage , honour , and comfort . 2. the duties of friends proper to the latter and more perfect kinde , viz. to be to each other euen as each others soule , as the scripture saith , ( thy friend which is as thine owne soule , deu. 13.6 . ) and that in 2. things . 1. in an vniuersall opennesse and communicating of all secrets , counsels , intentions , purposes , so that a friend should not feare to reueale any thing to his friend of himselfe , that himselfe knowes , be it good or euill . for this friendship is as it were a communion of soules , or a kinde of intermingling their very spirits . 2. in in vniuersall participating of goods , labours , counsels , and all that each hath to other , euen to suffering of death each for other , so far as may be done without sinne against god , and without breaking any of his commandements . hitherto of the arbitrarie bond which is at mens choice to tie themselues withall if they will , but being tied they must doe these duties ; and in tying themselues they must follow the first rule . now followes the second branch of naturall bonds , and that is necessarie . and first of 1. kinred . 2. degree . 1. kinred is a bond arising from the participation of the same bloud or nature in some knowne and apparent neerenesse . this is twofold . 1. proper . 2. improper . 1. proper , in that that is called consanguinitie betwixt brother and brother , cousin and cousin , vncle and nephew , and so in the rest : and the duties of kinsmen or kinswomen are two . 1. to loue each other with so much larger and move feruent loue , by how much they are more neerer in bloud , so that as nature doth tie them by more bonds , so they must be affected to each other with more and more vehement amitie ; brothers and sisters most ; vncles , aunts , nephewes , and neeces next ; cousins and cousins next , and so in order ; but yet so still , that speciall graces , vertues , and benefits may adde to the quantitie and feruencie of their loue . 2. to be more abundantly carefull of expressing this their loue in all good offices and seruices of curtesie , and chiefly of helpfulnesse in aduersitie , by comforting , releeuing , succouring , giuing , lending , and taking paines , and vndergoing danger each for other . 2. improper bond , in regard of mariage , which is as it were a resemblance of kinred , and a legall or secondarie kinred . and the duties of those that are vnited in affinitie , is to be to those that are thus tied vnto them , euen as if they were their naturall kinsmen , both in loue , and in the effects of loue . for seeing in that one matter of mariage i must stand disposed to these legall kinsmen as to my naturall , ( for example , a man may no more marry his wiues sister or mother then his owne ) it followes by proportion , that the like account must be made of them in all other matters . so much of kinred . now for degree , and first that of equalitie . equalitie is a kinde of paritie or euennesse betwixt party and party , arising from the absence of any notable , euident , and apparent difference in them , either by any function or endowment , or the like . the dutie of equals is threefold . 1. to thinke better of their equals then themselues , and to esteeme of them aboue themselues . 2. in giuing honour to goe one before another . 3. to be glad and well satisfied at the raising and aduancement of their equals to places aboue themselues . next followes inequalitie . inequalitie is an euident difference betwixt man and man , in regard that the one hath more of something deseruing esteeme and account then another hath . this inequalitie is twofold , as the causes of it are double , for the difference is barely in regard of certaine endowments or qualities , or else in regard of some function , office , or estate . from the first men are called betters or lessers : from the second , gouernours and gouerned . the first inequalitie is 1. from age . 2. from gifts . 1. from age , when there is such difference betwixt one another that they might in course of nature be parent and childe each to other . not all difference of age makes them betwixt whom it is , vnequals , but such a difference whereby one might be the childe , the other the parent in regard of age , and here 1. the duties of the aged are two , viz. 1. to be of a comely , graue , sober cariage , abounding in knowledge and vertue , as in dayes and yeeres . 2. to be able and ready in regard of their experience to giue wise , discreet , and sound aduice in matters difficult . 2. the duties of the younger in age are twofold . 1. to shew honourable respect in cariage three wayes . 1. in rising to them . 2. giuing them the first roome . 3. the first words , &c. 2. they must consult and aduise with them in doubts , preferring their aduice to their owne greene conceits . 2. the second inequalitie is from gifts , and that is twofold . 1. where those are that are better gifted . 2. in regard of the lesse gifted . 1. those that are better gifted are bound 1. generally , whatsoeuer their gifts be 1. to be of a lowly minde and cariage to those that are lesse gifted , for all their gifts . 2. to imploy their gifts willingly and humbly to the seruice of others . 2. they are bound specially if their gifts be 1. of minde , in wit , learning , & vnderstanding , bearing with the dulnesse and ignorance of others , to informe , teach , aduise them the best they can , as they haue occasiō . 2. of bodie , with the paines of their bodie to helpe those that are weake and feeble . 3. of estate , either in parentage or wealth , to countenance and releeue the meaner and poorer , being rich and great in good workes , and ready to distribute , according to the eminencie of their estate and meanes . great and rich men must practise , 1. bounty . 2. munificence . 2. the lesse gifted are bound to two things . 1. to acknowledge their gifts with all due and respectiue cariage towards them agreeable thereto in all ciuilitie and curtesie . 2. to be willing to be beholding vnto them , and to enioy helpe and assistance from their gifts , as occasion shall be offered . hitherto of vnequals without gouernment . now of those with gouernment because the difference betwixt them ariseth from some office or estate which the one hath more then the other . their duties are of two sorts . 1. mutuall . 2. seuerall . 1. mutuall , such as they are reciprocally , and these are three . 1. a speciall degree of loue each to other , according as they are more neerely combined in their estates . the parent owes a parentall loue , the yoke-fellow a matrimoniall loue , and so in the rest , each must haue a more earnest , plentifull , and stedfast affection to other in regard of their places . 2. a particular mentioning of each other in their prayers vnto god. 3. a speciall care of each others comfort and credit , and endeuour to procure it more then to other men . 2. their duties seuerall , such as are peculiar to either . 1. to gouernours , towards them that are gouerned . 2. to gouerned , towards them that gouerne them . 1. the duties of gouernours are twofold . 1. common to all gouernours . 2. peculiar to each kinde of gouernours . 1. the duties common to all gouernours are two . 1. to keepe reuerence and respect to themselues in the hearts of those that are vnder their gouernment , by a vertuous conuersation , and by giuing themselues examples to them in all goodnesse . 2. to exercise their authoritie ouer them , to which end it must be declared , and that in three respects . 1. what be the parts of power and gouernment to be exercised . 2. what is the next end that all must aime at in their gouernment . 3. the manner of vsing that authoritie . 1. what be the parts of power and gouernment to be exercised , and those are towards 1. all vnder their gouernment . 2. to the different kinds of them . 1. towards all vnder their gouernment , two wayes . 1. to direct them in their wayes . 1. by minding lawfull and fit things . 2. by forbidding the contrary . 2. to defend them from the iniuries that might be offered them by any other of the common inferiours chiefly . 2. the second part of power and gouernment to be exercised , is towards the different kindes of them . 1. to the good . 2. to the euill . 1. to the good and obedient . 1. by praises and commendations . 2. by rewards and recompences . 2. towards the euill and disobedient . 1. by reproofe and reprehension . 2. by chastisements and corrections , according to the difference of faults and places differently . 2. the second dutie to be declared is , what is the next end that all men must aime at in their gouernment , viz. the welfare , good and happinesse of those vnder their gouernment , as well as and together with , their owne welfare and content . 3. the third dutie to be declared , is the manner of vsing their authoritie to this end , by the practise of foure things . 1. iustice . 2. prudence . 3. mildnesse . 4. courage . 1. by the practise of iustice in a twofold regard . 1. of persons towards whom gouernment is exercised , by being indifferent and vnpartiall , the same to all , in the same cases . 2. in regard of the speciall acts of power , and that in two regards . 1. by commanding nothing but what is lawfull to be done in regard of conscience to god , and forbidding nothing but what may be omitted without sinne against god. 2. by correcting and reprouing for nothing but a fault , praising and rewarding for nothing but a vertue , and that according to the proportion and quantitie both of vertues and vice . 2. by the practise of prudence or discretion two wayes . 1. by obseruing the different dispositions of those that are vnder ones gouernment . 2. by making choise of two things . 1. fit things to command and forbid , and fit kindes of reproofes , corrections , praises , rewards , agreeable to the difference of the persons dispositions with whom one hath to deale . 2. by making choise of fit times and places , wherein to exercise any part of authoritie , both 1. in regard of ones selfe that commandeth , reproueth . 2. in regard of them that are commanded , reproued , &c. the fittest time is , when neither are transported with passion or distemperance . 3. by the practise of mildnesse to shew it selfe two wayes . 1. in commandements . 2. in reproofes and corrections . 1. in commandements two wayes . 1. by abstaining from hard , difficult , and painfull commandements , vnlesse in case of necessitie . 2. by mollifying commandements with louing , familiar , sweet and perswading speeches different according to the diuers kindes of inferiours . 2. in reproofes and corrections , by giving them 1. moderately , for kinde and measure , so that the reproofe and correction neither exceed the fault , nor the power and strength of the corrected . 2. compassionately , and with demonstration of loue and pitty , for the manner chiefly , when necessitie calls to some roughnesse . 4. by the practise of courage and resolution in going on forward to performe what is fit , notwithstanding 1. any importunitie , intreatie , and suit . 2. ill speeches or shew of danger . hitherto of duties common to all superiours in gouernment . peculiar duties of seuerall kindes of gouernours both in the 1. familie , of the master , dame or mistresse do follow . 2 common-weale . do follow . the masters dutie is twofold . 1. to all his familie ioyntly . 2. to the seuerall members of his familie . 1. to all his familie ioyntly , as lie is a common ruler of that societie wholly considered , and so he must regard 4. things . 1. that gods name be called vpon and worshipped in his familie ; for the families are cursed that call not vpon the name of god. 2. he must haue regard to catechize them in true religion , and bring them all vp in information of godlinesse . 3. he must haue regard to prouide things necessarie for them . 1. in health , [ food , and the like . 2. in sicknesse attendance . physicke . 4. he must haue regard to ouersee their wayes and cariage : and 1. set them to fit imployments . 2. to redresse and reforme their disorders . 2. the masters dutie is to looke to the seuerall members of his familie . 1. to those whom it is in his power to chuse , as wife and seruants , to chuse vertuous and godly ones , a woman fearing god , and seruants fearing god. 2. to vse them all well , viz. the wife . children . seruants . 1. the wife , and that two wayes . 1. by familiar and kinde behauiour towards her person . 2. by liberall and bountifull allowance of all comforts vnto her . 2. the children , two wayes . 1. by good education . 1. in younger yeeres causing them to be taught to write and reade , &c. 2. in riper yeeres , setting them to some calling according to their capacitie and their parents abilitie . 2. by good prouision for them , 1. of goods and portion , euer remembring the distinction of age and goodnesse , so that the eldest haue his double portion , and the youngest their single portions . 2. of yoke-fellow , husband or wife in due season fit for them , one that at least is not impious , nor infidell . 3. the seruants in a twofold regard . 1. to imploy them moderately in worke , neither toyling them , nor giuing them leaue to be idle . 2. to reward them liberally with wages and gifts , according to euery mans estate , and abilitie , and gods blessing vpon their labours . hitherto the masters dutie : the dames followes , and that is twofold . 1. towards her infants , to nurse them with her owne milke , if it may stand with her health , as the law of nature teacheth , why else doth god giue breasts and milke at that time ? and as godly women haue done . 2. toward the whole familie , to ouersee their wayes , as the husbands deputie and helper , still according to his good will and liking , and chiefly to attend to the maidens . so much of the gouernours of the familie in priuate . the duties of the publique gouernours follow . these are of two sorts . 1. the highest and chiefest gouernours 2. the subordinate and inferiour . 1. the highest and chiefest gouernours , who must obserue these foure things . 1. to establish the true religion and worship of god in their iurisdiction , and prohibit the contrary . 2. to see good , vertuous , and wholesome lawes made for the welfare and good behauiour of the people . 3. to defend their owne country and their oppressed neighbours by iust warres defensiue or offensiue . 4. being a king , to sit personally in the seat of iudgment diuers times , yea vsually : for the kings in israel succeeded iudges . 2. the second sort of gouernours are subordinate and inferiour . 1. iudges , truly to administer distributiue iustice in finding out and sentencing malefactors with all iust seueritie and equitie of proceedings . 2. other officers of all sorts , to be helpfull to the vtmost of their power to the execution of all good lawes and orders , according as for the most part their oaths doe binde them . so farre of the duties of gouernours , next are the duties of the gouerned . 1. common to all . 2. peculiar to each . 1. the duties of the gouerned common to all are twofold . 1. to the persons of their gouernours . 2. to their power and authoritie . 1. to the persons of their gouernours , reuerence , and that twofold . 1. inward , in heart , by standing in awe of them , and not daring to offend them for conscience sake to god that hath setled gouernours in the world . 2. outward reuerence , 1. in words and speeches . 2. in gestures and behauiours . 1. in words and speeches three wayes . 1. to themselues , that they be submissiue and dutifull , mannerly and reuerent , as sarah called abraham , sir. 2. to others before them , that they be neither ouer many , nor loud and vehement , but moderate & temperate . 3. to others of them behinde their backs , that they be respectiue and loyall , for so was sarahs very thought of her husband . 2. outward reuerence is in gestures and behauiours , as bowing the knee , doffing the hat , arising vp to them , and all other like respectiue cariages . 2. the dutie of the gouerned common to their power and authoritie two wayes . 1. by a willing obedience to all their lawfull commandements . 2. a due receiuing of all their reproofes and corrections . 1. submissiuely , gently , patiently , though they be vniust and ouer-rigorous . 2. fruitfully , and with care of reformation , if they be iust and causefull . the peculiar and proper duties are 1. those that are priuate . 2. those that are publique . 1. those that are priuate in the familie , viz. of 1. the wife . 2. the children . 3. the seruants . 1. the peculiar and proper duties of the wife and yoke-fellow are twofold . 1. sociable cariage and cheerefull behauiour to his person . 2. huswifely sauing and thriftie disposing of the goods of her husband . 2. the peculiar and proper duties of the children are twofold . 1. to maintaine the parents , if need be , in sicknesse and age ; yea rather to want ones selfe , and that his owne children want , then suffer them to want . 2. to be ruled by them in the choice of a yoke-fellow , wife , or husband . 3. the peculiar and proper duties priuate of the seruants are twofold . 1. to be trustie in sauing and keeping their masters goods committed to them . 2. to be painfull and diligent in their businesses , as well in the absence as the presence of the gouernours . 2. the peculiar and proper duties publique in the common-wealth are two . 1. defence of their persons against all treasons , conspiracies , violence offered to them by any , according to their places . 2. payment of accustomed and iust dues , as tole , tribute , and the like , for their maintenance in their places . so much of the duties depending vpon speciall naturall bonds . now follow spirituall bonds , with the duties on them dependant , for there is a spirituall life , and things that doe pertaine to the spirituall life , and therefore it cannot be but that some consideration should be set from them to binde men to diuers speciall duties . now there is 1. a spirituall kinred . 2. a spirituall degree . 1. a spirituall kinred betwixt all christians , members of christs bodie . 2. betwixt some christians peculiar . 1. betwixt all christians members of christs bodie , to whom euery other member of the same bodie oweth two things . 1. brotherly loue , which is an accounting of them specially deare , desiring their good and delighting in it , and grieuing for the contrary , and taking content in their societie aboue all other kinde of people . 2. speciall helpfulnesse to them in their crosses and afflictions , doing good chiefly to the houshold of saints . 2. there is a spirituall kinred betwixt some christians peculiarly , whom god hath made especially beholding or beneficiall each to other , as 1. the father in christ . 2. the sonnes in the faith . 1. the father in christ is that man by whose ministerie it hath pleased god to conuert another to the faith and to true pietie : he owes three things . 1. a speciall care to further their proceedings whom he hath brought to goodnesse , by bold and diligent admonishing , comforting , exhorting , and that frequently , as occasion will serue . 2. ioy and thankfulnesse to god for their well-doing and good proceedings in pietie . 3. sorrow and speciall humiliation before god for their disorders , decay or reuolting . 2. the sonnes in the faith : they owe two things . 1. a singular thankfulnesse , such as should make them thinke no cost nor paines too much to doe them good , making account that they owe to them euen themselues . 2. they owe a greater readinesse to receiue their admonitions & exhortations , as men hauing a speciall power ouer them . hitherto of kinred . 2. now of a spirituall degree , and that is twofold . 1. of gifts . 2. of gouernment . 1. of gifts , in regard of which some are 1. stronger christians . 2. weaker christians . 1. stronger christians , that haue a greater measure of sanctification , these must vse their strength in a milde and gentle manner , by bearing with the weaknesses of the weake , and seeking to heale and edifie them . 2. weaker christians , and of a lesse degree of gifts of grace . those must 1. reuerence the more abundant graces of god in their brethren . 2. they must make vse of them for their owne edification , striuing hard after the marke , and labouring to grow on forward to the same degree of grace . 2. the second spirituall degree is of gouernment , here is 1. the gouernour ▪ 2. the gouerned . 1. the gouernour the pastor , whose dutie in regard of his flocke is twofold . 1. publique . 2. priuate . 1. publique . 1. to teach them the word and will of god , and that three wayes . 1. by reading the scriptures in the congregation to them . 2. by catechizing the ignorant . 3. by preaching to all . 2. to pray to god with them , and become their common mouth . 3. to administer the sacraments . 1. of baptisme . 1. to any infants tendred to him . 2. to infidels , if any be conuerted . 2. of the lords supper , to men of 1. knowledge , in two things . 1. in fundamentall points of christian religion . 2. in the doctrine of the nature and vse of the sacraments . 2. to men of life free from publique , scandalous , and grosse euils . 2. the priuate dutie of the pastor in regard of his flocke is twofold . 1. to ouersee the wayes of all , admonishing die vnruly , comforting the tempted , &c. 2. to visit the sicke , and comfort and instruct them , chiefly being sent for . 2. the duties of the gouerned , the flock , whose duties are twofold . 1. towards the pastors person in a twofold regard . 1. to haue him in singular honour and loue . 2. to afford a rich maintenance , in paying willingly gods portion the tithe , vnto him , gods officer to receiue his temporalties as he administreth his spiritualties . 2. the dutie of the flocke gouerned toward his spirituall iurisdiction is twofold . 1. to submit themselues vnto his ouersight and admonition , with reuerence as to god. 2. to receiue gods word of him rather then of any other , if he be faithfull , and that 1. obediently . 2. discreetly . hitherto the affirmatiue part of the fift commandement . the negatiue followes , shewing the sinnes against this commandement , which are of two sorts . 1. of omission , in the totall or partiall neglect of any of the things commanded . 2. of commission , in doing things contrary thereto , and that either in regard of ones selfe , or others . 1. ones selfe , which is 1. by denying ones place , in conceiuing ones selfe not to be inferiour to those to whom he is inferiour ; for no man likely will denie his superioritie ouer others . 2. by a scorning or disdaining to the duties of ones place , as many a man scornes to be subiect , though he cannot but confesse that he should so be . 3. by nourishing ones selfe in those vices that hinder him from the duties of his place . 4. in dishonouring his place , both 1. in excesse , by an ouer-loftie conceit and cariage of himselfe therein . 2. by an ouer-base and contemptible behauiour in the same . 2. sinnes of commission in regard of others , and that in regard of bonds , which are either naturall or spirituall . 1. naturally whether 1. arbitrarie , as friendship , and the faults of friends , which are both 1. common . 2. proper . 1. common to both kindes of friends , and that 1. by making friendship with vnholy and openly wicked men , and being friends with gods professed enemies . 2. by abusing of friendship with any . 1. by counterfeiting that loue which one doth not beare ; when a mans words are soft as butter , and yet they be swords . 2. by treachery and perfidiousnesse . 1. in bewraying their secrets to their hurt . 2. in betraying their persons and estates to any danger or mischiefe . 2. the proper faults of friends to the more perfect kinde , in forsaking friendship and breaking it off causelesly . 2. naturall bonds necessarie in regard of 1. kinred . 2. degree . 1. kinred , whether it be proper or improper . 1. by a neglect and contempt of our kinred in regard of pouertie , or other like things . 2. by wronging and oppressing them any way for gaine sake . 2. naturall bonds , necessarie in regard of degree , are both to equals and vnequals . 1. to equals . 1. by a lifting vp our selues aboue them , in false conceitednesse of minde . 2. by lifting vp our selues aboue them in outward cariage , and striuing to take the better of them . 3. by enuying and hindring their preferment . 2. naturall bonds necessarie in degree to vnequals . 1. in regard of endowments . 2. in regard of power & iurisdiction . 1. in regard of endowments alone without gouernment , whether for 1. age. 2. gifts . 1. age. here the faults are 1. of the aged . 2. of the younger . 1. of the aged are , 1. to be of a foolish , light , and pettish disposition and behauiour . 2. to giue bad and naughty counsell to the younger , incouraging them to sinfulnesse , or any ill cariage . 2. the faults of the younger are to be 1. scornefull towards their persons in contemptuous behauiour . 2. to be carelesse of their aduice , and follow ones owne head rather then their directions . 2. the endowments of gifts are here the faults 1. in betters . 2. of those that haue fewer gifts . 1. of betters in gifts , are 1. common to all . 2. speciall . 1. common to all , 1. to swell and be conceited , because of their gifts . 2. to disdaine and contemne those that haue lesse gifts . 3. to vse them with ostentation , and an arrogant setting forth of themselues . 2. the faults of betters in gifts , in speciall to those that excell 1. in wit and vnderstanding to ouer-reach and deceiue others , or bring them into errour . 2. of bodily strength to hurt and mischiefe others that are weaker . 3. of estate , of wealth , and parentage , to disgrace , discountenance , and oppresse others . 2. the faults of those that haue fewer gifts 1. to obscure the gifts of others through enuie , detracting from them , as if they were lesse excellent then they be . 2. to scorne to be beholding to them , or to make vse of their gifts , as occasion is offered . 2. endowments were either alone without gouernment , or of power and iurisdiction with gouernment : with gouernment , whose faults are 1. common . 2. seuerall . 1. common to both superiours and inferiours . 1. to entertaine a speciall hatred and ill will towards them , euen more then towards others , as oft it falls out . 2. to curse them and wish euill to them , and pray to god against them . 3. to seeke their disgrace and reproch . 4. to serue themselues of them without any regard of their good esteeme & welfare . 2. faults with gouernment , which were either common or seuerall : the seuerall followes . seuerall to each , viz. 1. gouernours . 2. gouerned . 1. gouernours , whose faults are 1. common . 2. proper . 1. common to all of them . 1. to lose the authoritie of their place , and bring contempt vpon themselues , by a wicked and foolish cariage , and bad example of life . 2. to abuse the authoritie of their place in regard of 1. the end of vsing it , in seeking alone their owne content and ease , not regarding their inferiours good . 2. in regard of the manner of vsing it . 1. vniustly . 2. vndiscree●ly . 3. rigorously . 4. remissely . 1. vniustly , and that 1. by partialitie , in hauing a respect of persons in their gouernment . 2. by vniust commandements , in enioyning them things that are sinfull , forbidding them things that are lawfull . 3. by vniust recompences , 1. in praising and rewarding euill deeds , or lesse good more then the better . 2. in reprouing or correcting for well-doing , or more for smaller faults then for greater . 2. the second manner of vsing it is vndiscreetly , by excusing any part of their authoritie . 1. in vnfit times ; when either themselues on inferiours are ill disposed by passion or griefe . 2. in vnfit places , when the place may make their authoritie more difficult ; as more publique correcting then is fit , and sometimes more priuate . 3. in things vnsutable to the disposition , power , and abilitie of their inferiours . 3. the third manner of vsing it is rigorously . 1. in condemning hard and difficult things without iust cause , or any thing in a rough or boysterous manner violently . 2. in reprouing or correcting , 1. excessiuely for matter , aboue the nature of the fault , or strength of the sufferer . 2. passionately and furiously for manner , with bitternesse and acerbitie of speech and countenance . 4. the fourth manner of vsing it is remissely , in being ouercome 1. by intreaties . 2. by foolish pittie . the faults of gouernours were 1. common , or 2. proper , which follow . 1. proper to the seuerall kindes . 1. priuate . 2. publique . 1. priuate or the housholder . 1. in regard of his whole familie . 2. in regard of the seuerall parts of his familie . 1. in regard of his whole familie , considered as one common bodie . 1. in performing a false idolatrous worship among them . 2. in teaching them a false religion to the poysoning of them with error . 3. wasting & consuming his goods , to the bringing of want of things necessarie to them , ill husbandlinesse . 4. in letting them doe what they lust , as salomon speakes of a childe set at liberty . 2. faults proper to the seuerall parts are 1. for chusing them . 2. for vsing them . 1. for chusing those that he may chuse , and that 1. by making choice of a bad woman to wife , for wealth or beauty sake . 2. by entertaining bad and wicked seruants carelesly or wittingly . 2. for vsing them badly , viz. 1. the wife . 2. the children . 3. the seruants . 1. the wife . 1. by churlishnesse to her person . 2. by grudging and nigardice for her allowance . 2. for vsing the children badly , and that 1. in fondnesse of loue to them . 2. in misgiuing their portions , without regard of age or goodnesse . 3. in misplacing them in mariage for sinister respects , euen with idolatrous or naughty yoke-fellowes . 3. for vsing their seruants badly , 1. in ouer-burthening them with worke , and toyling them out . 2. in pinching them in their wages , not giuing that which is couenanted , or giuing too little . these are the masters faults : the dames faults are 1. to thrust out her children to nurse out of nicenesse and vnwillingnesse to take paines . 2. to be imperious in the familie , in that she must haue her owne way without and against her husbands good liking . 2. the proper faults of publique gouernours which are in the common-wealth , whether 1. chiefe , or 2. subordinate . 1. chiefe and highest . 1. to establish a false religion . 2. to make vniust lawes . 3. to make vniust warres , or lay causlesse burdens and taxations on their subiects . 4. to peruert the seat of iustice . 2. the subordinate mans publique faults are in iudges or other officers . 1. in iudges , by iudging 1. corruptly and falsly for any cause . 2. for hire and reward . 2. in other publique officers , by hindring the execution of good lawes for fauour , feare , or money . hitherto of faults of gouernours . now secondly of the faults of those that are gouerned both common and proper . 1. common to all , and that 1. towards their person . 2. towards their authoritie . 1. towards their person ; both inward and outward . 1. inward in heart , when they set light by them , and care not whether they be pleased or displeased . 2. outward , and that in words or gesture . 1. in words , both 1. to them snappish and sullen . 2. before them loud and rude . 3. behinde their backs reuiling , cursing , disgracing . 2. in gesture and countenances of contempt . 2. the common faults of the gouerned towards their authoritie . 1. by disobedience to their lawfull commandements , or obeying their vnlawfull commands . 2. by resisting their corrections and reproofes . 1. in inward murmuring . 2. in outward opposition , chiefly if they come to blowes against them , which to ones parent was death . 2. proper faults of the gouerned are proper to some , viz. 1 priuate . 2. publique . 1. priuate . 1. to the wife , if she be 1. sowre . 2. contentious . 3. wastefull . 2. to the children . 1. by marrying without them . 2. by casting them off in age , or cozening them . 3. to seruants . 1. by slothfulnesse & eye-seruice . 2. by vntrustinesse and wastefulnesse in their goods . 2. the publique faults of the gouerned are in subiects . 1. in treason against the life or state of their prince . 2. in sedition or rebellion , in a turbulent going about to redresse pretended abuses , whether it be against the prince or his officers . hitherto of sins against naturall bonds : now faults contrary to the duties whereto we are bound 2. by spirituall bond , and those of 1 kinred . 2 degree . 1. of kinred spirituall , and that 1 betwixt all christians , which is brotherhood , and that is schisme in rending ones selfe from the rest of the members of christs bodie for any dislikes , chiefly in regard of petie differences of opinion , and falling to raile , reuile , bite , deuoure , persecute . 2. betwixt some christians . 1. betwixt fathers in christ , if they seeke to seduce them , or make diuisions to draw followers after them , as some did in pauls time . 2. betwixt sonnes in christ , if they 1. excessiuely admire them , so as to take all things on their word , and neglect others in regard of them . 2. if they grow to dislike and neglect of them , because of their plainnesse in admonitions . 2. the degree of spirituall bonds . 1. for gifts . 2. for power . 1. for gifts . here 1. the strong doe sinne . 2. the weake . 1. the strong , 1. by despising the weaker , and seeking only to please themselues . 2. scandalizing them in a wilfull and vncharitable and vndiscreet abuse of their christian libertie . 2. the weake sinne , 1. in enuying their betters gifts , and seeking to disgrace them , as the false apostles did paul. 2. in harsh censuring them for the lawfull vse of their christian libertie . 2. the degree of spirituall bonds for power and gouernment . here 1. the pastor offends . 2. the people offends . 1. the pastor offends , for 1. teaching . 2. discipline . 1. for teaching . 1. for matter . 2. for manner . 1. for matter . 1. by false doctrine of faith , or manners . 2. by misapplying true doctrine to grieue the good , harten the bad . 2. for the manner . 1. by vaine-glorious , and flanting preaching , for ostentation of wit and learning . 2. by carelesse extemporarie preaching . 2. the pastor offendeth for discipline . 1. by admitting openly , scandalous and wicked men , to the communion , without reproofe and admonition . 2. by peruerting the church censures either 1. against the good , as diotrephes . 2. against any for malice . 2. the people offend , against power and gouernment . 1. in offending against his person . 2. against his authoritie . 1. against his person . 1. by robbing him of his due and tenths , as chiefly impropriators doe . 2 by persecuting and molesting him , for his faithfulnesse . 2. against his authoritie . 1. of teaching . 2. of discipline . 1. or teaching , by two things . 1. by reiecting truth . 2. by receiuing lies , or any thing without triall . 2. against his authoritie of discipline , by contemning his admonitions . hitherto of the fifth commandement , enioyning the duties spec●ally concerning vs in regard of place : the sixth followes . thou shalt not kill . and it enioynes all such common duties , as appertaine to our selues and our neighbours , in regard of the safety of their and our person the substance is , thou shalt by all good meanes procure , & by no ill meanes hinder thine owne , or thy neighbours personall safetie . the things commanded are of two sorts . 1 some directly commanded . 2. some indirectly . directly in regard , 1. of our selues . 2. of others . in regard of our selues . 1. loue of our selues , true loue whereby we doe truly and ordinately will and desire our owne good and saftie . 2. the effects of this loue , which are both inward and outward . 1. inward . 1. in regard of our affections . 2. in regard of our thoughts . in regard of our affections by moderating them . 1. towards good . 2. towards euill . towards the good and desirable things which are 1. to come hereafter , by a good hope of them . 2. that are present , by cheerefulnesse at them . 2. towards the euill and harmefull things that are 1. already vpon vs , by patience , in quiet and willing bearing the same . 2. imminent and to come , by courage in a resolute setting our hearts to preuent and resist them so farre as may be . 2. the inward effects of loue in regard of thoughts by holding them constantly attendant vpon our owne preseruation in all occasions . 2. the outward effects of loue , which are for our naturall and spirituall estate . 1. for our naturall estate regarding our bodily condition in this present life . 1. in regard of good and needfull things . 2. in regard of euill and hurtfull things . 1. in regard of good and needfull things , for the continuance and comfort of this present life . 1. a due and moderate painefulnesse and vndergoing of labour to get the same . 2. a moderate and temperate vse of them , for measure , both 1. of foode . 2. apparell . 3. rest and sleepe . 4. exercise . 5. euen sometimes also nuptiall society of generation and the like . 2. in regard of euill and hurtfull things , tending to breake off life , or making it vncomfortable , viz. 1. a wise and discreet shunning . 2. a resolute and constant resisting . 1. a wise and discreet shunning of those that with safety of conscience we may possibly shun . 1. by flying . 2. by suffering . 1. by flying all if it may bee , such are , 1. quarrels and brawles , chiefly priuate combats . 2. infections places . 3. dangerous and mischieuous sports , as football , &c. 4. dangerous climing , or waies , or passages , or the like . 2. by suffering the lesse to auoid the greater : as cutting off a limme to saue the life , &c. 2. a resolute and constant resisting of them by art or force . 1. by art. 1. of physicke , some . 2. of law , others . 2. by force in needfull cases , to which end , 1. wee must bee prepared of weapons , &c. 2. we must vse them . 1. in publike . 2. in priuate . 1. in publike by warres , both defensiue and offensiue . 2. in priuate for defence against present & otherwise vnauoidable violēce . 2. the outward effects of loue which concerne our spirituall estate in regard of another life . 1. by preuenting . 2. by procuring . 1. by preuenting spirituall mischiefe . 1. by repenting or confessing and bewailing sinnes past , seeking pardon . 2. by shunning sinne and the occasions of sinne for the time to come . 2. by procuring our spirituall good by constancy in all good duties for our spirituall proceeding in grace and glory . 2. things directly commanded in regard of others . 1. loue to him , that is , an entire and earnest desire of his good . 2. the effects of loue , which are 1. inward . 2. outward . 1. inward . 1. in regard of the acts of conuersation passing betwixt vs. 2. in regard of other accidents . 1. in regard of the acts of conuersation passing betwixt vs for two respects . 1. the accepting and entertaining of his deeds towards vs. 2. the ruling of our cariage to him-ward . 1. the accepting and entertaining of his deeds towards vs , whether 1. good. 2. bad. 1. good and pleasing . 1. by kindnesse , taking all euen the least in good worth . 2. by thankefulnesse , in being carefull to remember , acknowledge , and requite them . 2. bad and iniurious and displeasing . 1. by meekenesse . 2. by forgiuenesse . 1. by meekenesse , which is a calme and quiet disposition towards him in the doing , or when wee heare of or remember the doing of them . 2. forgiuenesse and forgetting them afterwards , yea and readinesse to requite their euill with good , but not with euill . 2. the acts of our conuersation in regard of ruling our cariage to him-ward . 1. in regard of his hurt . 2. in regard of his good and benefit . 1. in regard of his hurt and euill , by innocency , which is an abhorring and loathing that we should be a cause of hurt , or wrongfull griefe to any . 2. in regard of his good and benefit by vertues that make vs apt to procure , 1. curtesie or seruiceablenesse , a readinesse to gratifie him in any kinde office , though not in strictnesse required at our hands . 2. peaceablenesse , by care to maintaine all good concord and agreement . 1. betwixt him and our selues . 2. betwixt him and others . 1. betwixt him and our selues . 1. in preuenting iarres . 2. in redressing them that are fallen out . 1. in preuenting iarres so farre as may be . 1. by pleasingnesse and desire to please him , so farre as we may reasonably and lawfully . 2. by passing by and couering his weaknesses and infirmities as natural disabilities and morall wants , that are not palpable , in not suffering our hearts to be estranged from him for them . 3 by taking his deeds in the best part . 4. by parting with our owne right to him , so far as we may without too much hurting our selues or wronging our places . 2. by redressing iarres that are falne out , 1. by care to make amends to him by all good meanes if wee haue done wrong . 2. by willingnesse to accept of any reasonable satisfaction , if we haue beene wronged by him . 2. we must haue a care to haue agreement betwixt him and others , by care and readinesse to perswade peace , and set them at one . hitherto of the inward effects of loue in regard of the acts of conuersation . 2. now followes the inward effects of loue in regard of other accidents that befall him any way : as , 1. congratulation or reioycing in his good . 2. compassion or grieuing for his euil . hitherto of the inward effects of loue : now followes 2. the outward effects of loue , which are , 1. generall , in an amiable and kinde ordering of our countenances and whole cariage . 2. particular . 1. for his outward estate . 2. for his inward . for his outward estate . 1. in speech . 2. in deed . 1. in his speech , milde and good language . 2. in his deed , 1. defence against wrōgs and iniuries . 2. releeuing his miseries and wants . 2. his particular inward estate of soule . 1. in word . 2. in deed . 1. in word , in regard 1. of good . 2. of euill . 1. of good , to doe our best . 1. to shew it him . 2. to perswade him to it . 3. to encourage him in it . 2. in regard of euill . 1. of sinne . 2. of temptation . 1. of sinne . 1. to shew it him . 2. to disswade him from it . 3. to reproue him for it . 2. in regard of temptations and afflictions , to strengthen and comfort him vnder it . hitherto of the outward estate : now followes , 2. the inward estate of the soule in regard of deed . 1. by giuing him good example of life . 2. by moderating our selues in the vse of christian liberty for his sake . so much is commanded directly , whereof hitherto . now indirectly some things are commanded in regard 1. of men . 2. of beasts . 1. in regard of men , 1. liuing . 2. dead . 1. liuing , in preuenting that that may probably doe them hurt : as , 1. liues of mankinde beasts . 2. incommodious buildings , wels , pits , hie waies , &c. 2. dead , as comely and decent interring of their bodies . 2. in regard of beasts , a mercifull vsing them in giuing food , rest , and quietnesse necessary for them . hitherto the affirmatiue part . the negatiue followes : which shewes how this commandement is broken . 1. by omission of any of the former things either in whole or in part . 2. by commission in things quite contrary . 1. directly . 2. indirectly . 1. directly in regard of 1. our selues . 2. others . 1. in regard of our selues contrary to the forenamed , 1. loue. 2. the effect of loue. 1. loue. 1. in excesse , selfe-loue , a peruerse or ouer-earnest desire of our owne naturall welfare . 2. in defect , which is not often scene , in a kinde of bitternesse , in ill will against our selues . 2. the effect of loue is , 1. inward . 2. outward . 1. inward . 1. in regard of good . 2. in regard of euill . 1. in regard of good , which is either , 1. to come , first by despaire thereof , in defect : secondly , by a foolish hoping for it , in excesse . 2. present , contrary to cheerefulnesse . 1. in defect . 2. in excesse . 1. in defect , carnall sorrow . 1. for our owne crosses . 2. for the good of others , which is called enuie . 2. in excesse , by madde mirth and ouer-ioying ofthings carnall . 2. the inward effect of loue in regard of euill , either . 1. to come . 2. present . 1. to come . 1. in defect , timorousnesse , in dying almost for feare . 2. in foole hardinesse , in excesse , by an vnnecessary prouoking dangers . 2. present euill . 1. in excesse , stupidity , when a man is like a stone and will not feele them . 2. in defect ; when a man is carried away with fretting and discontentment at them . 2. the outward effects of loue . 1. for the naturall estate . 2. for the spirituall . 1. for the naturall estate . 1. in regard of the things concerning life . 2. in regard of life it selfe . 1. in regard of things concerning life . 1. good. 2. euill . 1. good. 1. for getting them . 2. for the vse of them . 1. for getting them . 1. by toilsome labouring for them , to the hurting of the bodie . 2. by slothfull neglect of them . 2. for the vse of them . 1. in excesse , by taking them excessiuely and intemperatly , where is the practise of gluttony , drunkennesse , and all luxuriousnesse and not . 2. in defect , by niggardly pinching of ones body , for want of necessary things . 2. euill and hurtfull , in regard of the things concerning life . 1. by excesse , here is hazardfulnesse in venturing vpon needlesse dangers , as combats , dangerous sports , climbing , &c. 2. by defect , here is timorousnesse , and that , 1. in not daring to vse fit meanes for preuenting them that might be preuented out of feare of the euill . 2. in not daring to hazard our selues to them when our calling requireth . 2. the effects of loue for our naturall estate , in regard of life it selfe . 1. in defect , attempting wilfully to take away ones life by selfe-murther . 2. in excesse , in vsing of base and vile shifts to saue ones life . 2. the outward effects of loue , for the spirituall estate , 1. by impenitency . 2. by venturousnesse vpon the occasions of sinne . so much of the sinnes against our selues : those follow that are against others . 1. against loue . 2. against the effects of loue . 1. against loue . 1. in excesse , fondnesse and carnall loue . 2. in defect , hatred , hauing two degrees , 1. of dislike of the person , not for his sinne but wrong . 2. a malitious desire of his hurt . 2. against the effects of loue which are in regard , 1. of his naturall estate of life . 2. in regard of his spirituall estate of life . 1. in regard of his naturall estate , which is , 1. inward . 2. outward . 1. inward , respecting 1. the acts of conuersation . 2. o her accidents . 1. the acts of conuersation passing betwixt vs. 1. for accepting of his deeds . 2. for ordering our deeds . 1. for accepting of his deeds . 1. good. 2. bad. 1. good , contrary 1. to kindnesse , in disdainfulnesse , and scornefull reiecting of kindnesse . 2. to gratitude . 1. by formall thankfulnesse in words alone . 2. by vnthankfulnesse . 1. by denying or forgetting a good turne done to vs. 2. by requiting good with euill , which is worst of all . 2. bad , against 1. meeknesse . 2. forgiuenesse . 1. meeknesse . 1. in excesse , being too meeke , so that sinne maketh not one angry . 2. in defect , by anger for wrongs too sore , too much , or too long , and it is 1. vnkindnes taking . 2. sullennesse . 3. rage . 2. against forgiuenesse , by reuengefulnesse in remembring euill to requite it with the like or worse . 2. the act of conuersation , for ordering our deeds toward him . 1. euill . 2 good. 1. euill , against innocency , which is harmfulnesse and mischieuousnesse ( for too innocent one cannot be ) in delighting to hurt others . 2. good , contrary 1. to seruiceablenesse . 2. to peaceablenesse . 1. to seruiceablenesse . 1. in excesse , by charging our selues harmefully , for superfluous kindnesses , ouer-kindnesse . 2. in defect , by hoggishnesse and churlishnesse , refusing to doe good . 2. good , contrary to peaceablenesse . 1. in excesse , by being of a man pleasing disposition , rather sinning then incurring their displeasure . 2. in defect . 1. by fained peace to entrap the sooner . 2. frowardnes and contentiousnesse in causing falling out , 1. betwixt our selues and others . 2. betwixt some of our neighbours and others . 1. betwixt our selues and others . 1. by procuring jarres . 2. by nourishing them . 1. by procuring iarres . 1. through crosnesse and thwarting . 2. through misconstruction of things indifferent . 3. through prying into each weaknesse . 4. through rigorous standing vpon ones right . 2. by nourishing them . 1. in stoutnesse , scorning to acknowledge and make amends for wrongs . 2. in vnappeasablenesse , and refusing to be contented with any reasonable satisfaction . 2 falling o●t betwixt some of our neighbours and others , in desire to sow quarrels , and to nourish them . so much of the effects of loue inward , respecting the acts of conuersation : now followes in respect of 2. other accidents , in regard of his naturall estate befalling him . 1. good , enuie , contrary to fellow reioycing . 2. euill , 1. in excesse , which is foolish pittie . 2. in defect . 1. in hard hartednesse , in carelesse neglecting his miseries . 2. in crueltie , in reioycing at his smart , and reioycing in any euill of his whatsoeuer . 2. the effects of loue , in regard of his outward naturall estate . 1. in word . 2. countenance . 3. in deed . 1. in word . 1. for matter . 2. for manner . 1. for matter . 1. mocking , specially at his miserie . 2. rayling at him , with ill names and vpbraidings . 3. threatning him , with future reuenge . 2. for manner , clamorousnesse and crying out , in ouer-loud words . 2. in countenance and gesture , in a sowre , fierce , angry , discontented looke , and dogged carriage . 3. in deed , and that 1. by attempt alone , as casting a thing at him to hurt him , as saul cast his speare at dauid . 2. by effect also in degrees . 1. inferiour . 2. more notorious . 1. inferiour , that hurts , but kills not , as 1. oppressing . 2. smiting . 1. oppressing and grinding his face with hard dealing of any kinde . 2. smiting , wounding , and mayming him . 2. more notorious , in taking away life . 1. manifestly . 2. closely . 1. manifestly , 1. by weapon . 2. by poison giuen to him . 1. by weapon , whether 1. suddenly in passion , or 2. premeditately , as in lying for him , or challenging him . 2. closely , by some deuice , as dauid killed vriah , and so many kill others , by sending them out to warre in hope they shall perish there , and neuer returne . hitherto of hurting ones neighbours naturall life . now follow the hurts , 2. to his spirituall life , and that 1. in word . 2. in deed . 1. in word , in foure kindes of ill speeches . 1. in poysoning him . 2. drawing him . 3. in disswading him . 4. in discomforting . 1. in poysoning him , with hereticall and vnsound doctrine . 2. in drawing him to sin , whether 1. to commit it at first , which is , inticing to ill , or 2. to continue impenitently in it , which is , to strengthen the hands of the wicked , as a flatterer doth in commending one for that that is naught . 3. in disswading a man , from beginning or continuing to doe well , by faire or foule words . 4. in discomforting the tempted , or afflicted , with ill and aggrauating specches , and vnfound collections , as iobs friends did . 2. spirituall hurt in deed . 1. by molesting and troubling a man , for well doing . 2. by giuing bad example , especially being the first inuenter of a sinne . 3. by abusing of christian libertie , to the grieuing of some , or animating of others in euill , this is to be vnderstood , if the thing be left at ones owne choice to doe , and he be not enioyned to doe it . hither of direct breaches of this commandement . the indirect breaches are , 1. towards men . 2. towards beasts . 1. towards men . 1. liuing . 2. dead . 1. liuing , by doing such things , as in likelihood may endanger them , as 1. keeping cruell and mad beasts . 2. in building staires , or other like things dangerously , or stiles , &c. 2. dead , by barbarous and inhumane vsage of the dead corps . 2. towards beasts in two things . 1. in ouer-working them , without fit hartening of rest and prouender . 2. in delighting in their worrying one another for sports sake ; for a good man is mercifull to his beast , therefore it is the part of a bad man to be cruell . hitherto the sixth commandement concerning our owne and neighbours safetie . the seuenth followes . thou shalt not commit adulterie . and it takes order for the preseruation of the puritie and chastitie of our selues and our neighbours . the things commanded are 1. direct . 2. indirect . 1. direct , puritie or chastitie , which is , the right ordering of our whole man , in regard of the facultie of generation , and it is twofold . 1. out of matrimonie . 2. in matrimonie . 1. out of matrimonie , in single life , by restraint of our selues , in regard of that facultie , both inward and outward . 1. inward , in holding of the desire it selfe in compasse , that it be not carried after one , that god hath not allowed to take : this is kept in order , 1. by spirituall meanes . 2. by naturall meanes . 1. by spirituall meanes , which is twofold . 1. earnest praying , if need be , ioyned with fasting . 2. meditating on gods word , both threats and promises , that we may feare him , and delight in him . 2. by naturall meanes , which are three . 1. temperance in diet , for quantitie and qualitie , both of meat and drinke . 2. diligence , in labouring in a calling . 3. shunning the opportunitie of time , place , and companie , fit to inuite to that sinne . 2. outward , in regard 1. of speech , by modestie and puritie of speech , putting away mentioning of vncleannesse , and all manner of incensiue speeches . 2. in regard of action , both in regard 1. of things inducing to the sinfull act , by modest , shamefast carriage , free from all such behauiours , as may prouoke and incense . 2. of the sinfull act it selfe , by possessing ones vessell in holinesse and honour , and keeping the body vndefiled . 2. the right ordering of a mans selfe in matrimonie , which in case the fore-named meanes will not subdue the desire , one is bound in conscience to contract , and therefore some duties concerne 1. the entring into this estate . 2. the vse and enioyment of this estate . 1. the duties required , vnto the entring into this estate , are two . 1. a due choice of a yoake-fellow , where some things ate to be respected . 1. of necessitie . 2. of conueniencie for the matter . 1. of necessitie , which are three . 1. that they be sufficiently distant one from another , in regard 1. of bloud . 2. affinitie . 1. in regard of bloud , for the right line vpward and downward , abstaining from all generations ; no man euer marying his mother , grand-mother , great grand mother , &c. and so downward . 2. for the collaterall line . 1. vnequall , abstaining from mariage , betwixt all that haue the place of parents and children , each in respect of each other , as the vncle from the neece , so the great vncle , &c. 2. vnequall , abstaining from mariage betwixt brother and sister , and further , conscience so farre as i know doth not forbid . 2. affinitie , where these be the rules , 1. a man may marie none of those that are so neere to his wife in bloud , that were she a man , she might not marie them , and so a woman may marie none so neere to her husband in bloud , that had he beene a woman , he might not haue maried them . 2. affinitie rests alone betwixt parties themselues , betwixt whom it befalleth , and doth not deriue it selfe to any other person . as i only am neere in affinitie to my wiues sister , so is not my brother , or father , or sonne , or vncle . 2. dutie of necessitie , that they be of sufficient strength and age for generation , else it is a weake mariage . 3. dutie of necessitie , that they be both free and vncontracted to any other , else it is a nullitie . 2. things to be respected , in regard of conueniencie for matter . 1. of religion , that they serue the same god , and be of the same religion . 2. of ciuill life , that they be 1. of proportionable qualitie for age , not one too old , or young for the other . 2. that there be a paritie of parentage and wealth , somewhat neere . thus farre of the dutie , at the entrance into the state of matrimonie , a due choice . now followes the second dutie . 2. a due proceeding to it , where also some things 1. of necessitie , must be done . 2. of conueniencie , must be done . 1. of necessitie . 1. they must haue consent of parents , if they haue parents . 2. they must take each other with an expresse couenant and purpose of liuing together during their life . 2. some things are to be respected , in regard of conueniencie , that the couenant be 1. made by degrees . 2. be published . 1. be made by degrees . 1. in espousals , which is a mutuall giuing of the right of each others bodies , by a serious and solemne promise of mariage . 2. in wedding , by giuing possession of each others bodies , in a promise of liuing together during life . 2. that the couenant be published and solemnized , according to the different custome of each countrie . 2. the duties that concerne the vse and enioyment of this estate . 1. in regard of the yoake-fellowes . 2. in regard of all others . 1. in regard of the yoake-fellowes selues , by communicating themselues , 1. willingly , without grudging or shew of dislike of each other . 2. seasonably . 3. sanctifiedly with praier . 4. moderately and sparingly , to asswage desire , not prouoke it . 2. in regard of enioyment of all others , by a totall abstinence from them , euen in desire , or any thing that may expresse desire . so much for things directly commanded . 2. it commands indirectly , 1. shamefastnesse , a vertuous kinde of shaming , to doe or see any thing that may but carrie an appearance of mouing such conceits . 2. grauitie , and modestie in attire . hitherto the affirmatiue : the negatiue followes , shewing how this commandement is broken , by omission and commission , and that 1. directly . 2. indirectly . 1. directly . 1. inwardly in heart . 2. outwardly . 1. inwardly in heart , by inordinate lust , and lust is inordinate , 1. for the measure , when it is a burning , an eager and a vehement desire , bearing downe the whole soule , and consuming all other desires . 2. for the subiect , when it wanders towards vnallowed persons . 2. outwardly , and that 1. in rotten communication . 2. in actions that are lewd . 1. rotten communication . 1. by prouoking , foule speeches , chiefly songs . 2. by talking of the lewd deeds of others , or ones selfe , with delight . 3. by soliciting , and tempting any body , as iosephs mistresse did him . 2. in actions that are lewd . 1. such as leade and induce to the act . 2. the act it selfe . 1. such as lead and induce to the act , which is wantonnesse , 1. of the body . 2. of attire . 1. of the body it selfe . 1. for the seuerall parts of it . 2. for the whole . 1. for the seuerall parts of it , as 1. the eie . 2. the eare . 3. the foot . 4. the hand . 5. the mouth . 1. the eie and countenance . 1. by beholding things . 2. by alluring glances . 1. beholding things incensiue , as 1. lewd pictures and images . 2. filthy stage plaies . 3. the generating of beasts . 4. nakednesse of others . 2. by alluring , and promising glances of the eie , in hauing eies full of adulterie . 2. the eare , by a willing listening to filthy tales , speeches and songs . 3. the foot . 1. running to places of ill resort , fit for that ill purpose . 2. in making signes of ill meaning , treading on the toe . 4. the hand . 1. in gesturing sorth vncleannes . 2. in touching and toying by any ouer-familiar touches , chiefly of the secret parts , for which a womans hand was to be cut off . 5. the mouth , in vnchaste kissing . 2. the whole body , 1. in impure imbraces and counterfetting the act of euill . 2. lasciuious dancing or reuelling , which is an artificiall wantonnesse . 2. the wantonnesse of attire , and that 1. by light and vndecent attire that speaketh out wantonnesse and vanity , as laying open the breast . 2. by changing attire , in a mans putting on womans apparell , or contrarily , which god calleth abomination vnto him . 2. the lewd act it selfe : which is , 1. in strange and vndue abuses of this facultie . 2. in inordinate abuse of the course of nature . 1. in strange abuses of this faculty , otherwise then agrees to the naturall course . 1. with ones selfe by committing the sinne of er and onan . 2. with others . 1. of the same kinde . 2. of other kindes , as man or woman with a beast , which is confusion . 1. of the same kinde , and that 1. of a different sex . 2. of the same sex , viz. man with man , or woman with woman . 2. inordinate act of abuse of the course of nature is either out of mariage , or in respect of mariage . 1. out of marriage , fornication , which is a mixture of two single persons , aggrauated 1. by the manner of committing . 2. by the person with whom it was committed . 1. by the manner of committing , if be done 1. by violence , so its rape . 2. by charmes and spels , so it s worse . 2. by the person with whom it was committed , if it be too neare of kin or affinity , then it s called incest . 2. inordinate abuse of the course of nature in respect of mariage , and that 1. for the owne yokefellow . 2. for others besides . 1. for the own yoke-fellow , and that 1. for the entring to it . 2. for the vse of it . 1. for the entring into it . 1. in regard of choice . 2. in regard of proceeding . 1. in regard of choice , if one take 1. one that is precontracted . 2. one that is too neere a kin . 2. in regard of proceeding , if one enter it 1. without consent of parents . 2. by a forced couenant , or else fained , or extorted by fraud . 2. in regard of the vse of it . 1. by deniall of ones selfe to the yokefellow , chiefly in running away in desertion . 2. by abuse of the mariage bed , and that 1. vnsanctifiedly . 2. vnseasonably . 3. immoderatly . 2. others beside the owne yoke-fellow . 1. in polygamie , which is a couert adulterie . 2. in flat adultery with another , not so much as in conceit a wife or an husband , which is , 1. single , when one alone is maried , and is the worse , if the woman be maried . 2. double , when both are maried , and both receiue aggrauations , as fornication did before . so much of direct breaches , it is also broken 2. indirectly , and that 1. by occasions of this sinne . 2. by the appearances of euill . 1. by the occasions of this sinne . 1. to others . 2. to ones selfe . 1. to others . 1. in costly attire . 2. in discouering ones selfe impudently or carelesly . 2. to ones selfe . 1. by idlenesse and neglecting ones calling . 2. by intemperance in food . 1. for quality , which is luxuriousnesse . 2. for quantity , which is gluttony and drunkennesse . 3. by vnseasonablenesse of meeting , 1. in respect of place , solitary . 2. in respect of time , in the night . 3. in respect of person , one that one desireth or hath sinned with , or is likely to tempt or yeeld . 2. indirectly by the appearances of euill , 1. in garish attire . 2. in light cariage . 3. in companie keeping with suspected persons . hitherto of the seuenth commandement : the eighth followeth . thou shalt not steale . and it takes order for the right cariage of our selues , in regard of riches or goods of this world . the things herein are , 1. inward . 2. outward . 1. inward , a well ordering of the inward man towards these outward goods in regard of 1. the iudgement , by esteeming meanely of riches , in contemning it , or counting it dung or drosse in comparison of heauen , and of little value simply , because it can doe no good , but in this base and worthlesse life . 2. in regard of the thoughts , that they bee but sparingly bestowed in thinking of worldly businesse , euen no more then the necessity of our calling induceth . 3. in regard of the affections , which are chiefly six . 1. loue , 2. desire , 3. trust , 4. ioy , 5. feare , 6. griefe ; that must not be at all , or scarse any whit at all exercised about the goods of this life , for s. iohn saith , loue not the world , and be contented with that you haue ; and trust not in riches ; and let the rich man not reioyce in his riches ; and care not for to morrow , and let vs vse the world as though we vsed it not . 2. the outward things commanded , are 1. in regard of our owne estate or goods . 2. in regard of the estates and goods of others . 1. in regard of our own estate or goods . 1. by a due care of maintaining our estate . 2. of enioying and vsing the same . 1. by a due care of maintaining our estate : and that is , 1. by due getting . 2. by due keeping . 1. by due getting , to which end 1. we must haue a lawfull calling , something to imploy our selues in for our owne aduantage by the common good . 2. we must vse it lawfully , viz. 1. to the right end , the interesting of our selues into gods blessings according to his will. 2. in a right manner , with practise of three vertues . 1. diligence . 2. prudence . 3. cheerefulnesse . 2. by due keeping , which is thrift . 1. diligence , is a vertue whereby men doe duly apply themselues to the workes of their particular callings : it hath two parts . 1. painfulnesse and laboriousnesse , whereby a man doth earnestly performe the workes of his calling whilst he is at them , setting his head and hand and all to worke therein to some purpose . 2. constancy , whereby a man continues close at them , till there bee a iust cause of intermission offered . the iust causes of intermitting our callings are , 1. spirituall . 2. naturall . 1. spirituall , 1. for the sanctifying of the sabbath day . 2. for performing religious duties on the weeke day , either 1. priuate . 2. publike . 1. priuate , as 1. prayer . 2. meditation of gods word . 1. praier . 1. alone . 2. with the family . 2. publique , the hearing of the word of god preached , vnlesse some extraordinary or speciall occasion of our calling hinder . 2. naturall causes of intermitting our calling , and these are 1. necessary . 2. indifferent . 1. necessary , respecting 1. others . 2. ourselues . 1. others , to doe seruice , 1. in the workes of an higher calling , as in publique meetings , &c. 2. in the workes of mercy , visiting the afflicted . 3. in workes of courtesie , visiting of friends and feasting , &c. so that it bee moderate , not hurting ones estate , and with choyce of fit times . 2. respecting our selues . 1. in sicknesse , when god doth force vs to cease from them . 2. in health . 1. for feeding our selues . 2. for refreshing our bodies with fit sleepe . 2. naturall causes indifferent for sports and pastimes : and that we may lawfully vse pastimes or sports , we must , 1. aime at the right ends , which are 1. principall , gods glory , by fitting our selues the better to serue him in our callings . 2. inferiour , which are 1. refreshing of the minde in dulnesse . 2. exercising of the body for health . 2. that we may lawfully vse sports , we must obserue the right rules for attaining of these ends , for 1. our affections to sports , that we loue them not , that is , suffer not our hearts to be so set vpon them , that wee cannot quietly want them ; because we haue brought our selues in subiection to them . 2. the sports themselues , concerning 1. the matter of them . 2. the manner of vsing them . 1. concerning the matter of them , three rules must be followed in choyce of sport . rule 1. 1. that the thing vsed for sport , be a thing lawfull and indifferent . 1. in regard of it selfe and its owne nature , as not being forbidden by god. 2. in regard of other considerations , taken 1. from the magistrate . 2. from our selues . 3. from our brethren . 1. from the magistrate , that it be not by his lawes prohibited . 2. from our selues , that it be not 1. ouer-costly . 2. ouer-dangerous . 1. ouer-costly for our estates , as taking vp more expence then wee can vsually allow , 1. for gods worship to maintaine it . 2. for workes of mercy to the poore . 3. for workes of mercy to our brethren . 2. ouer-dangerous to our bodies , as hazarding life or limme in the following of it , as some sports doe . 3. from our brethren , in that it doth not trespasse and dammage them . rule 2. for choyce of sports . 2. that the thing vsed to sport be someway beneficiall in it selfe , not barely seruing to content the fancy , else it s worse then an idle word , and so a sinne . rule 3. for choyce of sports . 3. that it be a matter so meane and low , as may be abased to so meane an vse as sporting , for serious and waighty things must be handled seriously . 2. the manner of vsing sports , in regard of the principall circumstances . 1. time. 1. not beginning before the vse of body or minde doe require them . 2. continuing , and that must bee but a little time , euen lesse then vsually is spent vpon duties of religion . 2. circumstance is company , with whom wee ioyne in them , that they bee at least ciuilly and morally honest men , not notorious and scandalous sinners . 3. circumstance is of place , that it be 1. somwhat retired , not ouer-publique , for feare of offence and inconueniences . 2. of honest note , not infamous . 4. circumstance is price , that we play for nothing , seeing sports are not appointed by god to transferre the right of goods from one to another , but acts of our calling , and because this is the procurer of most abuses committed in sporting through the setting of a greater edge vpon a mans desires to them then they should haue to things sportfull , or if wee will needes play for something , the summe must needs bee of such a nature , 1. as the players both of them can well spare without any apparant detriment to their estates . 2. as for the quantity of it , is not fit to stirre vp couetous passions . 3. as in other cases a man of discretion would make none account , nor be no whit at all moued with the gaining or losing of it . hitherto diligence in our callings : the next vertue to be practised in our callings is prudence or discretion . 2. prudence is a vertue of ordering our affaires in such a manner , as we may attaine good and prosperous successe therein , or if we be crossed , it befall not through any default of our owne . the rules of wisdome tend to two heads . 1. to meet with losses . 2. to make our businesse thriue . 1. to meet with losses and indammagements . 1. by preuenting them . 2. by mitigating them . 1. by preuenting them so farre as may bee . 1. by taking good security of those with whom we deale : take a pledge of his hand , for a stranger , saith salomon . 2. by secrecy : keepe thy selfe secret for the wife of thy bosome , saith the prophet . 3. by a good boldnesse , to denie vnfit requests , chiefly of those that enter into bonds , or bee sureties for them , vnlesse it be 1. for honest men , and sufficient to our knowledge . 2. for our friends and familiars . 3. for such summes as we can well pay our selues , without feeling a great burden to our estates . 4. by dealing plainly and squarely with all men , lest it fall out that crafty snares take his foot that laid them . hitherto of preuenting losses , now followes 2. by mitigating losses , and making them as easie as may be , which cannot be totally preuented , as by reuealing ones debts , &c. to his friends , and crauing their helpe , afore it be too late , as salomon aduiseth in case of suretiship . 2. rule of wisdome is to make ones businesse thriue and proue gainfull , for which end some generall rules are giuen in scripture . 1. obserue and take fit times and seasons , that nature or other occasions offer , as the ant that laboureth in summer , for that is a season for all things , as in youth and health to get for age and sicknesse , &c. 2. to know our estate , and keepe all our affaires , bargaines , &c. within the compasse of it , as salomon bids , know the face of thy flocke , pro. 27.23 . 3. to doe things chiefly of importance in ones estate , with deliberation and counsell , for in the multitude of counsellers is peace . 4. to feare the worst as well as hope the best , for suspecting what ill may come , and not only what must needs come . 5. to put all things to such vse , as much as may be , that a man may liue of his owne and not be euer buying , as salomon aduiseth , pro. 27. last . 3. duty . hitherto of wisdome in our callings ; cheerefulnesse followes , and it is a vertue whereby a man goes forward in the works of his calling with an vndiscouraged heart , euen though crosses come , out of the consideration of gods good prouidence in all things , and a dependance vpon his truth to cause all worke for the best . and so much for that part of maintaining ones estate which consists in getting . that followes that consists in keeping , and here comes to be practised the vertue of thrift . thrift is the vertue of obseruing due measure in expences , and it is done by two things . 1. by cutting off vnfit expences . 2. by moderating needfull expences . 1. by cutting off vnfit expences , which are of two sorts . 1. vnlawfull , such as when the matter whereupon they are bestowed is repugnant to gods will , as maintaining of harlots , bauds , &c. and an hundred such like . 2. needlesse , such as come not within the limits of a mans vocation , and wherein he followes not god ( spending because hee sees god would haue him spend ) but his owne lusts , spending because for some carnall end he hath a will to spend , whereof the most vsuall are these . 1. by vaine iourneys from place to place . 2. by vaine feastings , and merry meetings . 3. by vaine sutes in law to vndoe another , or seeke reuenge of him . 4. by vaine gifts to ones greater , in hope of aspiring . 5. by vaine vndertaking in ostentation to pay for all when he comes in company , &c. 2. by moderating needfull and vertuous expences , in meate , drinke , apparell , building , houshold stuffe , sports and the like to these , framing them 1. to the naturall vse appointed of god. 2. to a mans owne meanes , gettings , and reuenues , for if more come out then in , there will be emptinesse at last . 3. to a mans owne estate and place , in regard of gouernment , and authority , and ranke where hee dwels : a gentleman must not affect to be like a lord , a lord like a king , in building and such like . hitherto of maintaining ones estate : 2. now secondly of enioying and vsing the same by applying our selues to reape those benefits from them whereto naturally they serue , and which god would haue vs to reape by the practise of the vertue of liberality or bounty , or in a great estate munificence , both in respect , 1. of our selues , by taking a comfortable portion for our persons and families , in meat , drinke , cloth , &c. according as god shall blesse vs. 2. to others , and that both 1. publique . 2. priuate . 1. publique , in being at charges for the common benefit in building , bridges , hie-waies , free-schooles , colledges , almes-houses , hospitals , &c. which is right munificence and a being rich in good workes . 2. priuate , and particular . 1. in mercy . 2. in kindnesse . 1. in mercy to the distressed . 1. by lending freely to them that neede . 2. by giuing to them that want . 2. in kindnesse to neighbours and friends , and all men in the practise of the vertue of hospitality ( by a louing and moderate entertainment of honest men that shall haue occasion to come vnto vs ) and other like courtesies , onely know that mercy must take the vpper hand of these curtesies , for christ saith , call not thy rich friends to dinner , but the poore , meaning call the poore rather . hitherto of the duties required in regard of our owne estate . that followes secondly which concerneth ▪ 2. the estate and goods of other men , called particular iustice , which is the vertue of giuing to euery man his owne , of which we must consider , 1. the generall rules . 2. the diuers kinds . 1. the generall rules , which in scripture are two . 1. doe to euery man , at ye would they should doe to you . 2. serue each other in loue , not looking altogether to serue your selues . 2. the diuers kinds : iustice is 1. of words , called truth , 1. in assertions , denying or affirming as the thing is . 2. promises , faithfully resoluing and endeuouring to the vtmost of our power to keepe them . 2. iustice is of dealings and affaires consisting of many words and actions , and this is 1. commutatiue . 2. distributiue . 1. commutatiue , that concerneth affaires that passe betwixt man and man in regard of the goods of this world : inioyning vs 1. for parting with that that it in our hands to others . 2. for taking from others . 1. for parting with that that is in our hand to others . 1. to make them satisfaction for all trespasses wittingly or vnwittingly done to them in their goods , by our selues or beasts , &c. 2. to make restitution to them of whatsoeuer we haue vnlawfully gotten into our hands , or if the right owner bee vnknowne or gone , we must restore it to god for the maintenance of his worship . 2. wee are inioyned for taking any thing into our owne hands of others . of which consider , 1. the generall rule . 2. the most eminent and vsuall kindes . 1. the generall rule , which is this , let no man take any thing but that , nor any more but that , to which hee hath sure and plaine right and title . right is a respect depending betwixt some persons , and some good , out of some due consideration , in reason , whereby the possessing of that wealth becomes lawfull for those persons . right is of two sorts . 1. diuine . 2. humane . 1. diuine , arising from some speciall institution of god in his word , as that of the ministers of the law to tithes , and so now of the ministers of the gospell too , which succeeding in the worke of attending gods worship , cannot but succeed them in the reward of taking gods portion , that is , the tenth , which hee hath challenged as his owne , of all men increase . 2. humane , arising from the common institution of god , founded vpon some speciall things considerable in men , and this is also double . 1. naturall . 2. ciuill . 1. naturall , that is grounded vpon the light of nature going alone , and that in things of two sorts . 1. such as haue no knowne and certaine owner . 2. such as haue a certaine and knowne owner . 1. such as haue no certaine and knowne owner , as 1. publique things , the right whereto must be taken from transaction of publique persons . 2. common things , as wild-fowle , and which are his that by honest labour without trespassing the lawes or ones neighbours , shall get them . 3. lost things , which are his that findes them , vnlesse the owner shall bee knowne , or the lawes dispose otherwise . 2. such as haue a certaine and knowne owner , and in these right ariseth either 1. from the person that departeth with goods . 2. from both parties ioyntly . 1. from the person that departeth with goods onely and alone , and that is either 1. by free will , i say , will free from error , deceit , compulsion or force , open or secret , composition or conditioning , secret or open , and that that is so passed is gift . 2. by iniury offered by him to the person , goods , name , &c. of the other , according to the quantity or quality of the wrong for matter or circumstance , and this is satisfaction . 2. from both parties ioyntly , viz. him that parteth with goods , and him that receiueth the same too , and that is either 1. some speciall obligation passing betwixt them , of neerenesse of bloud , or duty , or the like , whereupon are grounded inheritances , and the descent of lands and goods , and diuers payments and dues to princes and officers . 2. some exchange of one beneficiall thing for another of proportionable value , i say beneficiall in it selfe , and in it owne nature , as 1. seruice . 2. stuffe . 1. seruice , for stuffe , and seruice . 2. stuffe , for seruice and stuffe , according to that speech , do vt des , do vt facias , facio vt des , facio vt facias . and here is the ground of lawfull contracts and bargaines , a lawfull bargaine being nothing else , but the expressing of an agreement vpon such an exchange . 2. ciuill , humane right , arising from the laws of each kingdome , state and societie , ( which doe so far forth , and no further warrant conscience , and giue right before god , as they are built vpon the fore-mentioned , either naturall or diuine rights ) which are referrable to two heads . 1. rewards , priuiledges , fees , &c. 2. penalties , mulcts , punishments . hitherto the generall rule of commutatiue iustice , now followes 2. the most eminent and vsuall kinds , which are fiue paire . 1. paire . 1. buying . 2. selling. 2. paire . 1. setting or letting . 2. taking . 3. paire . 1. borrowing . 2. lending . 4. paire . 1. hiring . 2. working for hire . 5. paire . partnership . in buying and selling , 1. the buyer is bound . 2. the seller . 1. the buyer is bound to some things . 1. in regard of the thing bought , that he buy alone , that that is free for him to buy : no man else being interessed into it by any precedent cheapning or bargaine . 2. in regard of the manner of the buying . 1. for reckonings , that he make straight and true . 2. for price , that he giue as much as the thing is worth , in his owne esteeme . 3. for paiment , that he make it with currant money , and in the appointed time . 4. for measure , that he satisfie himselfe with the due measure , and seeke no tricks , for procuring an ouer-plus . 2. the seller is bound to some things respecting 1. the thing sold , that it be saleable for substance and qualitie , the same that he would haue it taken for , not worse . 2. the manner of selling . 1. for reckoning , that he make it iust and square . 2. for price , that he take no more then the worth of a thing , that is , so much as it is vsually sold for , and as may make him a sufficient gainer in his calling , euen so much as he would giue , all things considered , if he were to buy . 3. for the measure and waight , that he vse true ones truly . 3. the seller is bound to some things , respecting the person to whom he selleth , that he satisfie himselfe with customes duly gotten , not by tricks and deuices drawing in any one . in setting , letting , and taking , the duties 1. of the setter . 2. of the taker . 1. of the setter or land-lord ( for the chiefe setting is of land , though there be a setting also of other things . ) 1. that he set things at a reasonable rate , euen as himselfe would giue , and as the taker may be a gainer . 2. that he set things good and sufficient for the vse whereto they be set , not secretly faultie , as houses or land , in whom some other hath some title , or the like . 3. that he afford to the taker , a quiet vse , fruition , and enioyment of the things set , according to the conditions agreed vpon , without any oppressing him with other seruices . 4. that in case of lands and houses and the like , he renew the lease of his tenant , ( or his estate , as it falls our ) vpon reasonable termes , rather then set it to any other , supposing the tenant to haue beene a carefull and faithfull tenant . 2. the taker must 1. take that is free from others . 2. keepe that he taketh without spoile , or waste , or hauocke , and vse it well whatsoeuer it be , horse or other thing . 3. paie his rent or hire in due time . 4. he must redeliuer it to him that set it , according to conditions , safely kept and preserued . in borrowing and lending , the duties 1. of the borrower . 2. of the lender . 1. of the borrower are , 1. to borrow but for his need and vse , when he cannot make any other shift , not otherwise , for why should hee make himselfe a slaue ? 2. but resolue , and care to repay in due season . 3. must vse the thing borrowed so well , supposing it to be a thing to be repaid in the same indiuiduall thing , as if it were his owne . 2. the lenders duties are 1. to lend freely to the poore ( that are honest , and conscionable of repayment ) so much as they can spare . 2. to lend , but for a moderate gaine , ( in case they lend to a sufficient man , that shall imploy it to his gaine ) at most , but for so much as that summe of money laid out in the purchase of land or an house , would yeeld ( or if any more , very little , in consideration of the greater casualties of money , then an house ) with the like ease . and freedome from all trauell and expence . 3. to vse moderation , in the taking of morgages and forfeitures . 4. to be as much as may be , without too much detriment , forbearant in suits of law. in partnership , the duties of partners are 1. to make indifferent and equall conditions of their partnership . 2. to vse due care and diligence in the things that are betwixt them , as their owne proper goods . 3. to purloine , and diuert nothing from the common stocke without agreement , but to giue vp an euen reckoning , and make a iust diuision , according to their couenants . so much for commutatiue iustice . now 2. of distributiue iustice , so farre as concernes the iust decision of controuersies about meum and tuum , and the iust satisfaction of dammages and wrongs in ones goods , in matters 1. ciuill . 2. ecclesiasticall . 1. ciuill , so farre as concernes 1. priuate persons . 2. publique persons . 1. priuate persons , that haue causes in courts of iustice . 1. that they commence not causelesse suits , grounded on spight , or quiddities of law . 2. that they vse no dishonest shifts nor delaies , to wearie out an aduersarie , and by name not briberie . 2. which concerne publique persons . 1. all , in regard of publique lands , &c. committed to them , that they imploy them faithfully to the publique good . 2. those that haue to doe in sentencing causes . 1. that they content themselues with lawfull and moderate fees . 2. that they further the right , each to his vtmost knowledge and power . 2. in matters ecclesiasticall . 1. by bestowing of holy goods on holy things and persons . 2. by a free bringing in of fit men to the ministery , and the places of charge , which we call benefices , for if the iudge must take no gift , i pray you may the patron ? will it not also blinde his eies ? so much for the affirmatiue part of this commandement . the negatiue followes , which is broken two waies , 1. by omission of any of the things commanded . 2. by doing things contrarie thereto , and that 1. inwardly . 2. outwardly . 1. inwardly , in the disorder of the inward man about wealth , viz. 1. in the iudgement , in high esteeming of riches , which is , laying vp treasure on earth . 2. in the thoughts , in minding earthly things , bestowing many , yea the most of our thoughts vpon them , leauing none , or the fewer number , for things celestiall . 3. the affections to wealth . 1. simplie . 2. respectiuely . 1. simply , and in it selfe : loue , when a man loues the world for the loue of money , is the root of all euill . 2. respectiuely . 1. to our hauing them . 2. to our wanting them . 1. to our hauing them . 1. already . 2. hereafter . 1. alreadie . 1. of confidence , when we trust in riches , .i. promise our selues to liue happily , or to scape miserie for them . 2. of ioy , when wee are very glad , of hauing gotten much . 2. hereafter , desire , when we couet wealth inordinately , 1. for degree of desiring , in suffering the desire to be earnest . 2. for quantitie of the things desired , when we desire more then enough for necessarie vses . 3. for the end of desiring , when we wish them , either only to looke vpon , or to set vp our selues . 2. respectiue , wanting them 1. for the present , in carnall sorrow , whereby we ouer-grieue crosses and losses . 2. for the time to come , in carking and caring , which is a mixture of griefe and feare for wants doubted of that they will come . 2. by doing things outwardly contrarie thereto . 1. in regard of our owne estate . 2. in regard of others . 1. in regard of our owne estate or goods , concerning 1. the maintaining of our estates . 2. the vsing of them . 1. in regard of maintaining our estates . 1. by getting . 2. by keeping . 1. by getting , where are two maine sinnes . 1. liuing without a calling , as vagrants , and most gentlemen and vsurers . 2. abusing a calling . 1. for the matter of it , when it is either sinful or vselesse , as the beareward , the keepers of cock-pits , dicing houses , &c. 2. for the end of following it , when one labours to be rich , propounding a false end to himselfe in his labours . 3. for the manner of prosecuting it . 1. in excesse . 2. in defect . 1. in excesse . 1. by toilesomnesse , that is , to eager setting to the workes of ones calling , that one hath no time for comfortable refreshing , or exercises of pietie . 1. for himselfe . 2. for his people and familie . 2. by craft and worldly wisdome , when a man is so attentiue to his gaine , that he neglects iustice and honesty , at least the things of a better life . 3. by too much iollitie and liuelinesse , when a man hath no life , but for his worldly businesse , because he sees prosperitie comming . 2. in defect , by three vices . 1. idlenesse . 2. folly. 3. dulnesse and lumpishnesse . 1. idlenesse is the sinne of slacknesse in doing the workes of his calling , and hath two parts . 1. a carelesse doing of them , whilst we tarie at them , working as the prophet saith , till one be cold . 2. a causelesse departing from ones businesse , and bestowing the time in things vnprofitable , that are so 1. simply . 2. accidentally . 1. simplie : as 1. vaine twattle , and talke of the lips . 2. vaine bookes and pamphlets . 3. vaine thoughts and conceits . 2. accidentally . 1. in regard of their quantitie . 2. in regard of their impertinencie . 1. in regard of their quantitie , because they be vsed too much , as 1. sports , which is sportfulnesse . 2. sleepe , which is , sluggishnesse . 2. in regard of impertinencie , in that they concerne not ones selfe , as being a busie body in others matters . 2. vice , folly is the vice of doing things in such an vntowardly manner , as that one hinders himselfe , and brings crosses vpon himselfe , and that foure waies . 1. by rashnesse . 2. heedlesnesse . 3. too much opennesse . 4. credulitie . 1. by rashnesse , venturing vpon things hastilie , and of ones owne head . 2. by heedlesnesse , in casting off the consideration 1. of a mans owne estate , how farre it can reach , or cannot reach . 2. of the perils and dangers that may come , in all dealings . 3. of the fit seasons , of doing and getting things . 3. by too too much opennesse and blabbing . 4. by credulitie and too much beleeuing , where the maine fault is , suretiship and carelesse lending . 3. vice , dulnesse in following ones calling , which is a vice of being heauie , and troubled in ones calling , and vnwilling to follow it , in regard of discouragement by crosses , and wanting of successe . hitherto of the faults in getting : now for keeping it , and likewise of vsing , for they are neere of a nature , and coincident , the same vices crossing the two vertues of thrift and liberalitie , viz. 1. in defect . 2. in excesse . 1. in defect , nigardice , which is a sparing more then is fit , both 1. from ones selfe and family , when he cannot afford himselfe and them fit food and attire for his place and meanes . 2. from others . 1. by churlishnesse , against kindnesse and hospitalitie , when one refuseth to giue fit entertainment , and performe fit curtesies . 2. hard heartednesse , when one refuseth to releeue the necessities of the poore , and to doe other workes of mercy according to his place . 2. in excesse , which is twofold . 1. wastefulnesse , in letting those , as bread , drinke meat , &c. goe carelesly to losse . 2. prodigalitie in expences . 1. sinfull , as riot , gaming . 2. superfluous . 1. exceeding ones place , when he striues to be as hie as any of his ranke , yea , as some of an hier ranke . 2. ones meanes , in that his expence procures 1. indebtednesse , that he goes into the bookes and bonds , more then he can well pay . 2. barenesse , in that nothing remaines 1. for himselfe . 2. for workes of mercy . 1. for himselfe , 1. to bestow on his children . 2. to beare out sicknesse or crosses . 2. barenesse , for workes of mercie , such as his estate well husbanded would afford . so much of the sinnes against ones owne estate : those follow , that are committed against the estates 2. of others , our neighbours , by the practise of vniustice : vniustice is the sin of desiring and taking that that is another mans , or of hindering another man from that that is his owne . vniustice is practised 1. palpably . 2. colourably . 1. palpably and plainly , when there is no colour of any cause alledged , why a man should haue that that is anothers , yet he will haue it without any , so much as a seeming right , and that 1. by taking . 2. keeping . 1. by taking , 1. in ones owne person . 2. in his beast . 1. in ones owne person . 1. by fraud and cousenage , whereof the deuill and men haue inuented a thousand tricks . 2. by force and violence , carrying away our neighbours good , cleane against his good liking , as in robberies and thefts of all kindes . 2. in his beast , by wilfull trespassing ones neighbour , in causing ones horse or oxe to feed of his grasse or corne , vnlesse in case of necessitie , to releeue a tired beast by the way , or such like indammagement witting or vnwitting . 2. iniustice is practised by keeping or detaining things that our neighbour hath right vnto , as 1. things stolne by another , where the receiuer is truly accounted worse then the theefe . 2. things lost , when the owner is knowne or might be knowne , if one would vse any fit meanes to finde him out . 3. legacies , or any other thing committed to ones trust , to bestow vpon another . 4. ill gotten goods or lands , that ones selfe or predecessors haue sinfully come by . 5. due satisfaction of dammages and trespasses , wherein one hath wronged his neighbour . 2. vniustice is practised colourably , when the vniustice is hidden ouer with some shew of right , whereof 1. generally . 2. particularly . 1. generally , the maine points are , 1. falshood . 2. rigor . 1. falshood . 1. in words , by lying in all kinde of dealing , to bring one gaines . 2. in deeds , when they be not agreeable to ones promises and vndertakings . 2. the second generall rigor or extremitie , when a man will take all that he can make any shift , by any quirke or quidditie of law , in extremitie to get or to keepe , for extreme right is extreme wrong . 2. particularly . the speciall points are 1. in dealings lesse eminent . 2. in dealings more eminent . 1. in dealings lesse eminent , or the ordinarie passages of businesse , betwixt priuate men in bargaining , whereof there are fiue most remarkable kindes , viz. 1. buying . selling. 2. setting and letting . taking . 3. borrowing . lending . 4. hiering . working for hire . 5. partnership . 2. in dealings more eminent and publique . 1. ciuill . 2. ecclesiasticall . 1. ciuill . 1. by priuate men . 2. by publique persons . 1. by priuate men , 1. betwixt buyers and sellers . 2. betwixt setters and letters . 2. publique persons . 1. betwixt buyers and sellers , the faults are 1. of the buyer . 2. of the seller . 1. of the buyer . 1. in regard of the thing that he doth buy . 2. in regard of the manner of buying . 1. in regard of the thing that he doth buy . 1. for quantitie , ingrossing , when he buyes vp the store that god sends , and forceth a scarcitie , to enrich himselfe . 2. for the interest some other hath vnto it , when he buyes it out of another mans hands . 2. the manner of buying . 1. in regard of price . 2. in regard of reckoning . 3. in regard of paiment . 4. in regard of weighing . 1. in regard of price , when because of the simplicitie or necessitie of the seller , he gets it for lesse then he knowes it to be worth , that is , then other who knew it , and had not such need , but yet were willing to sell , would vsually sell the same . 2. in regard of reckoning , when he misreckons the seller , because of his simplicitie or forgetfulnesse . 3. in regard of paiment , when he paies him false coine , or out of the appointed season agreed vpon betwixt them . 4. in regard of weighing or measuring , when by some deuices he gets more then his due . 2. the faults in regard of the seller , are 1. for the matter . 2. for the manner . 3. for the person . 1. for the matter sold , if it be insufficient and vnsaleable , as stuffe that is not the same for matter and goodnesse , which it is made to appeare , or land that is intangled by some former bargaine . 2. for the manner of selling . 1. in regard of weights and measures , when they be not the same for heft , content , and extent , that law doth appoint , and vsually men in dealing doe expect . 2. in regard of the manner of vsing waights and measures , when a man makes shew to giue waight and measure , but by iogging and other trickes doth cut the matter shorter , as in measuring three quarters of an ell for a yard , which lacks about a naile of a yard in measure . 3. in regard of the price , when the seller abuseth the buyers necessitie or simplicitie , to sell a thing dearer then he knowes it to be worth . 4. in regard of reckonings , when the seller ouer-reckoneth the buyer , because of his carelesnesse , forgetfulnesse , or ignorance . 3. the seller is in fault , in regard of the person with whom he dealeth , when he labours by odde tricks to get away another mans customer , as by selling for a while better cheape then he can afford , that after he may fetch it out againe , when he hath gotten the customer to credit him . 2. faults betwixt them that set and let things , and them that take , the faults are 1. of the setter . 2. of the taker . 1. of the setter , whether he set or let 1. lands . 2. other things . 1. lands and tenements , and that 1. by depopulating of townes and villages . 2. by thrusting out tenants causelesly in anger . 3. by grinding his tenants . 1. by racking rents to excessiue prices . 2. by letting vpon hard conditions . 3. by misconstruing conditions , specially to depriue him of his bargaine . 4. by exacting hard seruices aboue the conditions , as that a poore labourer must worke with him all haruest for a pennie or two pence a day lesse then other men would giue . 2. in regard of other things , which are of other natures , as horses , apparell , and the like , and that 1. by setting such things , as are knowne to be naught and vnsufficient for his vse that hireth the same . 2. by taking too hard a rate for them , because of the takers need . 3. by turning the losse , ( if any come by gods hand , not the takers abusing the thing let ) vpon the taker , by any tricks , for the thing hired is lost to the hirer , if it miscarie without the fault of the taker . 2. the faults of the taker are 1. taking lands or houses ouer another mans head , or any other thing out of another mans hand , that is , when he is about to take it , and hath will and meanes , then by offering more then he is in price for , or by preuenting the tenant with offering before him , to get it from him . 2. neglecting to pay the rent , or hire of a thing in due time and quantitie . 3. making waste in land by cutting the woods , or letting it goe out of heart , or the like . 4. suffering houses and tenements to goe out of repaire . 5. abusing other things hired , as horses by ouer-riding them , and not affording them such prouender , and hay or grasse as is sufficient , and as wontedly men doe giue to their owne horses . 3. betwixt the borrower and lender , there are sinnes 1. of the borrower . 2. of the lender . 1. of the borrower . 1. if he run in debt carelesly , or through greedinesse , he that is bold to borrow , dealeth foolishly and vniustly too . 2. if he be carelesse to pay in due time , putting the lender to seeke and sue for his owne . 3. if he breake and play the banckerupt , only to beguile men , and compound for lesse then the summes which he doth owe. 4. if he abuse the thing lent , it being such a thing as may be abused , as an horse , &c. 5. if he winde others into danger , by drawing them to be sureties for him , and then leauing them in the lurch . 2. the lender sinneth , 1. if he rigorously exact debts of poore men , and such as gods hand by losses and crosses hath brought low . 2. if he transgresse in pledges , and in morgages . 1. by taking a pledge of the poore , iob. 24.9 . 2. by taking of any mans things of present necessarie vse for liuing . 3. by taking forfeitures with rigor . 4. by abusing and making worse the things pawned . 4. betwixt those that hire , and those that worke for wages , there are sins , 1. in the hirer . 2. in the hired . 1. in the hirer . 1. if he pay nothing at all . 2. too little , that the hired cannot liue of it . 3. if he pay grumblingly and vnwillingly . 4. vnseasonably , and with many delaies . 2. the hireds sinnes , 1. if he loyter and worke by the halfes . 2. if he bungle or doe his worke vnskilfully . 3. if he purloigne any of the stuffe , or matter whereon he is to worke . 5. partners sinne , 1. if the one put the other to hard conditions . 2. if they misreckon at parting . 3. if afore the parting , either peruert any of the common goods to his particular vse , without priuitie and consent of the rest . 4. if either be slacke and negligent in their endeuours for the common profit . hitherto of colourable vniustice in dealings , lesse eminent against commutatiue iustice : now of that vniustice , which is in more eminent dealings against distributiue iustice in things 1. ciuill . 2. ecclesiasticall . 1. ciuill . 1. of priuate men . 2. of publike persons . 1. of priuate men , in abusing of law and the courts of iustice . 1. on the plaintifes part . 2. on the defendant . 1. on the plaintifes part , 1. if he commence wrongfull suits , to vexe another , out of hope to beare it out by money and friends . 2. if he vse bribing , and like tricks to beare out his cause whatsoeuer . 2. on the defendant , if he doe 1. stand in a wrongfull cause , by friends , or trickes of law and delaies . 2. if hee vse bribing and shifting deuices . 2. publike persons . 1. generally . 2. particularly . 1. generally , by abusing of publique lands and moneys to their owne or friends priuate aduantage , against the true meaning of them that gaue such lands or moneys . 2. particularly , in cases of administring iustice betwixt party and party . 1. by extortion , in exacting ouer-abundant fees . 2. by bribery , in taking gifts . 3. by peruerting iustice : either 1. in hindring a right sentence . 2. in furthering a wrong sentence . 2. against distributiue iustice , in things ecclesiasticall . 1. by sacriledge . 2. simony . 1. by sacriledge , turning to common vses goods sacred , either 1. by mans donation . 2. by gods speciall institution . 2. simonie , in taking money for presenting any to benefices , specially vnfit men , or in buying aduowsons . hitherto of the eighth commandement concerning goods : the ninth followeth . thou shalt not beare false witnesse against thy neighbour . the scope of which is to saue harmelesse that most precious iewell of a good name . a good name is a fruit of goodnesse , whereby a man 's own heart & the hearts of others doe truly entertaine a good opinion of him , as of a good man. the duties commanded in this commandement , are of two sorts . 1. concerning our selues , and they are 1. inward . 2. outward . 1. in word . 2. in deed . 2. concerning our neghbours . the duty of euery man concerning his owne good name inwardly respects 1. his opinion of himselfe . 2. other mens opinion of him . 1. his opinion of himselfe and of his owne actions is twofold . 1. lowlinesse or sober-mindednesse , a being little in his owne eies , and esteeming meanly of himselfe , accounting others better then himselfe , wherein to erre is a commendable error , & this lowlinesse is the most gracefull ornament of vertues and commendable sufficiencies . 2. a true censuring and sentencing of our owne actions , whether they be 1. good , in accounting them so , and taking comfort in them , as paul did in his vpright walking in the ministery of the gospell , and could professe as much when time serued . 2. or bad , in esteeming them bad , and iudging our selues , and humbling our selues for them as dauid said , i haue done exceeding foolishly , after numbring of the people : so , i was a very beast , when he had fretted against the prosperity of the wicked . 2. a mans good name inwardly respects other mens opinion of him , which is double . 1. a desire to approue ones selfe to euery mans conscience before god , and to behaue ones selfe , that all men may haue iust cause to haue him in good reputation . 2. a right bearing other mens censures , whether they be 1. good. 2. bad. 1. good , whether 1. true , by returning the praise to god , not taking it to our selues , as daniel and ioseph did : we may take comfort , but the honour must be gods. 2. false , to reiect them with griefe , as paul did their fond conceits that thought he had beene iupiter . 2. bad , and that 1. true. 2. false . 1. true , to be humbled thereby , yet without deiectednesse , knowing that there is a meanes left to recouer all againe . 2. false , either 1. for well doing , to reioyce in it , or 2. for nothing , either 1. to despise it , as christ did the shame . 2. to make vse of it for our humbling in other particulars , as dauid of shimeies railing . so much of the inward duties whereby wee should preserue our owne good name . the outward follow , and first in words . 1. by restraint of speech . 2. by vse of speech . 1. by restraint of speech , called silence , or taciturnity , to be practised 1. vpon occasion of two things . 2. in matters chiefly of two kindes . 1. vpon occasion of two things . 1. the presence . 2. the passions . 1. the presence , either 1. of our betters and superiours in high degree . 2. of our captious enemies . 3. of wicked men and scorners . 2. the passions that stirre 1. in our owne hearts . 2. in them to whom wee should otherwise speake . 2. restraint of speech , in matters chiefly of two kindes . 1. that exceed our place or capacitie . 2. that would be hurtfull to our neighbours or our selues . hitherto of restraint of speech : now followes 2. vse of speech , both 1. in generall . 2. speciall . 1. in generall whatsoeuer we speake of , 1. for matter of words or the thing spoken of , that it be such as we haue to doe withall , and appertaineth to our calling . 2. for manner , that our words be 1. deliberate . 2. discreet . 3. true. 4. modest . 1 deliberate , setting the watch of wisdome before to examine to what purpose we speake before we speake . 2. discreet , fitted and proportioned 1. to the persons speaking . spoken to . 2. to time and place . 3. to the nature of the thing spoken of . 3. true. 1. in narrations . 2. in promises . 1. in narrations agreeing 1. to the things themselues . 2. to our conceits of them . 2. in promises , seconded with a firme purpose and care of keeping them . 4. modest and sober , speaking with a kinde of doubting , and reseruing of the respect of them that thinke otherwise . 2. the vse of speech in speciall when we are to speake of our selues . 1. of our owne good deeds . 2. of our bad deeds . 1. of our good deeds , where must bee shewed , 1. vpon what occasions wee may speake . 2. in what manner . 1. vpon what occasions we may speake of our owne commendable actions , viz. foure waies . 1. by way of apologie against slanders . 2. by proposing our selues ( in case age and authority will beare it ) to the imitation of others . 3. in condemning and reprouing such as shew grosse vnthankfulnesse to vs. 4. by way of ouer-entreating that wee may better preuaile in honest requests . 2. in what manner we are to speake of our owne good deeds , it must be done vpon these occasions . 1. with speeches of mitigation tending to giue away all the glory from our selues vnto god. 2. with profession of our vnwillingnesse to doe it , when the occasion is so vrgent ( as in iobs case ) that may well saue vs that labour . 2. of our owne bad deeds , whether 1. slanderously . 2. truly . 1. slanderously or falsely imputed vnto vs , by defending our innocency , 1. substantially with sound proofes . 2. mildly and meekely with a calme spirit . 2. truly laid to our charge and committed by vs , whether they be such as are 1. open. 2. secret. 1. open and already knowne , and ready to come to light , which we must confesse . 1. plainely . 2. humbly . 2. secret and kept close alone to our selues , which we must confesse but 1. on very iust occasion . 2. with due choice . 3. with due caution . 1. on very iust occasion , viz. when our selues 1. are so doubtfull of pardon , that we cannot by our owne endeuours settle our faith . 2. when wee are so weake , that we cannot by our owne labour ouercome the sinne . 2. with due choyce of a fit person to whom we may confesse , viz. one that is 1. a friend and well-willer . 2. fearing god in good measure . 3. of good vnderstanding to aduise . 4. trusty and able to keepe secret , which we may if not know by experience , yet neerely ghesse of , by his not being 1. inquisitiue . 2. talkatiue . 3. with due and fit caution , binding the person to silence and secrecy by a solemne vow or oath : fast binde , fast finde , saith the prouerbe ; and nothing is more needfull to be fast bound then a secret . so much of the ordering of our words : now of our deeds and actions both 1. generally . 2. particularly . 1. generally , that they be such as are 1. in themselues good , lawfull , honest , and of good report amongst men . 2. in their circumstances conuenient and expedient . 2. particularly . 1. in regard of the choice of our company . 2. in regard of our owne cariage . 1. in regard of the choyce of our company . 1. that we associate our selues with good men . 2. that wee shunne familiarity with bad men . 2. in regard of our owne cariage . 1. that wee louingly accept admonitions . 2. that we earnestly reiect flatteries , and flatterers . 3. that we keepe our promises faithfully ( vnlesse the things promised be sins ) or if we be not able , goe to the person to whom wee made them , and shewing our case craue pardon , if the matter will admit of so doing . 4. carry our selues lowlily , & equall our selues with them of the lower sort , and that , 1. in countenance , gate , deportment of bodie . 2. in ornaments of all sorts , in attire , houshold stuffe , attendance , building , &c. so much of the duties concerning our owne good name : those follow that concerne the good name of our brethren , and they are of two sorts . 1. inward . 2. outward . 1. inward . 1. respecting our opinion . 2. our censure . 1. respecting our opinion of him in two things . 1. that we thinke well of him till he deserue the contrary . 2. that we renew our good opinion of him , vpon his repentance and amendment . 2. our censure of his actions , whether they be 1. certaine , or 2. doubtfull . 1. certaine . 1. good. 2. bad. 1. good. 1. to acknowledge them . 2. to be glad of them . 2. our bad censure of his actions . 1. to see them . 2. to be sorry for them . 2. doubtfull . 1. whether they were done or no , to hope the best , and not condemne one vpon light coniectures . 2. whether they were well meant or no , to construe things in the best sense that may be . 2. the outward duties concerning our brethren , 1. in our ordinary conuersation both for 1. words , spoken , heard . 2. deeds . 2. in matters of iudgement . 1. our words in ordinary conuersation must be ordered well , and that 1. by restraining speech . 2. by vsing speech . 1. by restraining speech , 1. of their bad deeds . 2. of their good deeds . 1. of their bad deeds behinde their backes but 1. vpon iust cause . 2. in good manner . 1. vpon iust cause . 1. if they bee publique and openly knowne to glorifie the iustice of god , and edifie others . 2. if they be priuate and knowne to none , or few but our selues , then 1. to warne those that might else be infected . 2. to aduertise those that haue authority to redresse it . 2. in restraining speeches of their bad deeds , in a good manner , that is , 1. sparingly , rather with the least then most . 2. pitifully , with compassion and louing affection . 2. by restraining speech of their good deeds before their face , but 1. vpon good occasion . 2. with manifest referring of the praise to god. 1. vpon good occasion . 1. of encouragement , and that 1. against temptations . 2. against oppositions . 2. of thankfull acknowledgement of good receiued . 2. with manifest referring of the praise to god , that they may not be puffed vp . 2. our words in ordinary conuersation must be ordered well by vsing speech , 1 in their presence . 2. in their absence . 1. in their presence , of their deeds , 1. good , encouragement to proceed . 2. bad , reprehension & admonition . 2. in their absence . 1. praise , to stirre vp others to imitate them . 2. iust defence against slanders and calumniations . hitherto of the right ordering of our selues in regard of our owne speeches . now for that that concernes the words which we heare others speake of our neighbours : which is twofold . 1. in generall , wee must examine that that is spoken vnto vs , and call for due proofe . 2. in speciall . 1. for the euill reported , we must 1. be vnwilling to heare it and reiect such tales . 2. vnwilling to giue any credit to it , without very sufficient proofe , and then sorrowfull for it . 2. for the good reported , we must 1. be glad and willing to heare it . 2. willing and desirous to beleeue it , if there be any probable proofe that it is true . so much for the ordering of our words . now for our deeds . 1. we must vse all ciuill and respectiue cariage to our neighbour tending to grace him . 2. we must by all meanes striue to draw him to good and vertuous behauiour , that may deserue commendation . and this for our ordinary conuersation . now for matters of iudgement , in it there are vsually amongst vs foure sorts of men exercised . 1. the witnesse . 2. the aduocate . 3. the jurors . 4. the iudge . 1. the witnesse , whose duty is to declare 1. the whole truth , without adding , diminishing , or altering for fauour or ill will. 2. nothing but the truth , no intermixture of falshood is allowable . 2. the aduocate , pleader , or counseller , who must with an vnpartiall eye seeke to finde out , and cleare the truth , though it be to the detriment of his client . 3. the jurors , who must 1. indifferently consider of the euidence , and throughly search it . 2. bring a right verdict according thereto , without fauour anger . 4. the iudge , who must 1. giue free scope to the proceedings of iustice . 2. passe a right and vnpartiall sentence according to the proofes that shall be substantially produced . hitherto the things commanded in this commandement . now of the sinnes against it , which are 1. of omission . 2. of commission , in regard of the name 1. of onesselfe . 2. of ones neighbour . 1. of ones selfe . 1. inward . 2. outward , for words . deeds . 2. of ones neighbour . 1. inward . 2. outward , for 1. ordinary conuersation , 1. in words . 2. in deeds . 2. for matters of iudgement . this commandement is broken in regard of our owne good name inwardly so farre as concerned . 1. a mans opinion of himselfe . 2. the opinion of other men concerning vs. 1. a mans opinion of himselfe , and that 1. in excesse . 2. in defect . 1. in excesse by two sinnes . 1. selfe-conceitednesse , which hath three degrees . 1. to imagine ones selfe to haue the vertues he hath not . 2. to thinke that hee hath more then it is . 3. to bee good in his owne eies , because of that hee hath . the second sinne in excesse is selfe-flattery , which hath also foure degrees . 1. a counting ones selfe free from the vices , which he is not free from . 2. calling his owne vices by the names of vertues , as prodigality , good neighbourhood , &c. 3. esteeming his grosse sinnes to be infirmities , and small faults . 4. imagining to scape reproach for all his great faults , confessed so to bee , because hee saith in his heart , no man shall know it . 2. a mans opinion or himselfe in defect , by two sinnes , 1. deiectednesse . 2. rigorous condemning . 1. deiectednesse is a false accusing of ones selfe as an hypocrite ( when he is not ) because of afflictions and imperfections . 2. ouer-rigorous censuring ones owne actions , is a condemning of them excessiuely as foule , wicked , & naught in extremity , when indeed they be alone weaknesses and imperfections . these two sinnes are not so vsuall , but the children of god in temptation doe fall into them . these things are faults in regard of our owne opinion of our selues : those follow which respect 2. the opinions of other men concerning vs , which are , 1. good. 2. bad. 1. good , and that 1. in excesse . 2. in defect . 1. in excesse , where are foure faults . 1. hypocrisie , a desire to make a shew of goodnesse to men-ward , without any care of being so indeed . 2. vaine glory , which is an inordinate desire of praise from men , and is of two kindes . 1. when we doe our good deeds only or principally to be seene of men , which alwaies goes hand in hand with hypocrisie . 2. when we desire to be magnified , for wit , learning , wealth , parentage , and such toyes , that may befall a bad man as well as a good , chiefly when in truth we haue them not . 3. the third fault is accepting and reioycing in false praises , as herod was content to be magnified as a god. 4. swelling and being puffed vp with true praises . 2. faults which respect defect , disregarding a good name , and not caring whether men thinke well or ill of vs. 2. the bad opinion of other men , concerning vs , and that also 1. in excesse . 2. in defect . 1. in excesse in two things . 1. false shame . 2. vexation at false reports . 1. false shame , in being ashamed of that that is not shamefull , as 1. of scoffes & taunts for well doing . 2. of pouerty , a poore coat or house , or a poore kinsman , &c. 2. vexation at false reports , and being troubled and led ouer-much by what men will say of vs. 2. the bad opinion of other men concerning vs in defect : as , impudency , when a man is not ashamed of his ill workes , though all the world talke of them to his reproach . hitherto of inward disorders about our owne good name . the outward follow , & first in regard of our words , and that 1. generally . 2. specially . 1. generally , which is 1. in quantity of words . 2. in quality of words . 1. in quantity of words . 1. in excesse , talkatiuenesse and blabbing , when a man is full of words and ready to tell any thing that is in his minde . 2. in defect , sullennesse , restrainednesse of speech , when one will not speake though hee ought , out of his discontentment . 2. in quality of words , and that 1. by rash speaking , speaking at all aduentures , not caring to what end and vse . 2. by vndiscreet speeches , disbecomming the speaker , hearer , time , or place , or matter , specially medling with what concernes one not . 3. by false speeches , and that 1. in narrations . 2. in promises . 1. in narrations 1. by affirming , otherwise then the thing is . 2. by denying , otherwise then the thing is . 2. in promises , when one doth giue them for a shift , without a serious purpose of performance . 4. by peremptory speeches , in eager affirming or denying in things that haue vncertainty in them . 2. disorders in regard of our words , specially when wee speake of our owne deeds . 1. in excesse . 2. in defect . 1. in excesse , when wee hunt too much after praise . 1. in regard of our good deeds . 2. in regard of our bad deeds . 1. in regard of our good deeds . 1. by boasting of them , in much large and causlesse mentioning them . 2. by fained extenuating them . 2. in regard of our bad deeds , and those 1. falsly imputed vnto vs. 2. laid to our charge . 1. falsely imputed vnto vs. 1. by passionatenesse at them . 2. by insufficient disprouing them . 2. bad deeds truly laid to our charge , 1. by false denying them . 2. by friuolous excusing them . 3. by chafing at the admonisher . 2. in defect . 1. by blabbing our owne faults causelesly , or to vnfit persons . 2. by belying our selues for any aduantage or feare . so much of sinnes against our owne good name in words : those in deeds follow . 1. in excesse . 2. in defect . 1. in excesse by foure faults , 1. by ostentation of wealth , wit , learning , &c. 2. by an hypocriticall good life , sinning in secret , though in publique one seeme to be free . 3. by insolent lifting vp of ones selfe aboue his brethren , in gate , countenance , taking place before them , or the like . 4. by giuing entertainment to flatterers . 2. deeds in defect by foure things . 1. by liuing in open grosse sinnes , drunkennesse , whordome , and the like . 2. by breaking lawfull promises . 3. by dissembling ones estate , and making a shew of pouertie , when one is rich . 4. by keeping ill companie , and other appearances of euill . so much of sinnes against a mans owne good name : now of those that tend to hurt the good name of another , and first of the inward , in regard of 1. our opinion of our neighbour . 2. our behauiour for his actions . 1. our opinion of our neighbour , both in 1. defect . 2. excesse . 1. in defect , by 1. censuring or rash iudging , when vpon insufficient grounds wee condemne him , as if he were an hypocrite , &c. 2. continuing to haue an hard opinion of a man notwithstanding his repentance . 2. in excesse , by 1. an ouer credulous beleeuing of euery small appearance of goodnesse . 2. hauing mens persons in too much admiration . 2. our behauiour for his actions , which are 1. certaine . 2. doubtfull . 1. certaine , and those 1. good. 2. bad. 1. good and commendable . 1. by captiousnesse , in desiring to picke quarrels with them . 2. by enuie , in greeuing at them and his praise . 2. bad and discommendable , which are likewise two . 1. partialitie , hindering a man from seeing a plaine fault in a childe , friend , &c. 2. insultation or reioycing , in the faults and reproach of a stranger . 2. doubtfull , whether they were 1. done or no , euill surmises , iealousies and vngrounded suspitions . 2. well meant or no , misconstruing , & taking them in the worse part . these are inward sins against our neighbours good name . the outward are 1. in regard of words . 2. in regard of deeds . 1. in regard of words . 1. our owne . 2. other mens . 1. our owne . 1. generally inquisitiuenesse and medling with his businesse more then we haue calling . 2. particularly , in speaking of him , 1. things tending to his commendation . 2. things tending to his discommendation . 1. things rending to his cōmendation . 1. in excesse , as flattery , when we praise him more then truth will beare . 2. in defect , and that 1. in deprauing , viz. making his good deeds seeme ill . 2. detracting , making his good deeds seeme lesse commendable . 2. things tending to his discommendation , and that 1. in excesse , by vniust extenuating his faults , or defending them and him . 2. in defect , whether 1. telling his true faults . 2. slandering him . 1. by telling his true faults , 1. vnseasonably . 2. passionately . 1. vnseasonably and causelesly . 1. by way of iesting at him for them . 2. railing and vpbraiding . 3. whispering or priuie blabbing and tale-bearing . 4. open back-biting . 2. passionately , with extreme aggrauations and words tending to the extreme abasing of him , as , hang him beast . 2. by slandering him , 1. openly . 2. darkly . 1. open slander . 2. close slander . 1. open slander is 1. by telling . 2. by mistelling . 1. by telling . 1. knowne vntruths of him . 2. things vncertaine and of heare-say alone , as if they were certaine . 2. by mistelling , by 1. additions . 2. diminishing . 3. peruerting his meaning . 2. close slander is by darke and insinuating speeches , and stopping in the midst of them , sounding ill of him . these be the faults in regard of our owne speeches of our neighbours : there be other in regard of 2. other mens speeches to vs of him , whether they tell 1. tales tending to his disgrace , if 1. we heare them gladly 2. beleeue them lightly 2. things making for his commendation if we be 1. vnwilling and sad at hearing of them . 2. hard of beleefe to entertaine them . so much for words : now for 2. deeds : where three things are faultie . 1. drawing him to disgracefull actions , and chiefly of set purpose . 2. reproachfull carriages , mowing , hanging out the lip . 3. accepting of persons , vsing a rich man respectiuely , though hee be naught , a poore man contemptibly though he be good . so are the faults in ordinary conuersation . those follow that are in matter iudiciall , and they are foure . 1. witnesses . 2. the aduocate . 3. the jurors . 4. the iudge . 1. witnesses , if they either 1. conceale any necessarie part of the truth , for feare or fauour , &c. 2. if they speake things 1. vncertaine and doubtfull wherof they haue not sufficient warrant and knowledge . 2. if they speake things false and vntrue . 1. whether openly and in plaine termes . 2. or obscurely by doubtfull words , equiuocations and reseruations . 2. the aduocate or pleader , &c. if he pleade 1. falsly . 2. cunningly . 3. fainedly . 1. falsly , either by denying or affirming otherwise then the thing is . 2. cunningly , in misurging or peruerting things , 1. to iustifie the malefactor . 2. to condemne the innocent . 3. fainedly or faintly , for good causes . 3. the iurors , if they 1. take their euidence carelesly . 2. if they bring in a false verdict for hatred , spleene or fauour . 4. the iudge . 1. if he hinder the proceedings of law . 2. if he vrge things in extremitie . 3. if he passe a wrong sentence . hitherto the ninth commandement : the tenth followes . thou shalt not couet thy neighbours house , &c. and it respects all those things ioyntly , which the former aimed at seuerally , in regard of the very first vndeliberate , vnaduised , and vnallowed ( at least not consented to ) motions of the heart . here 1. the things commanded . 2. things forbidden . 1. the things commanded are foure . 1. a iust , righteous , and charitable inclination toward our neighbour , whereby we stand prone and apt to doe our dutie to him . 2. the stirring vp of all good motions that may induce vs to doe him any good , vpon any iust occasion . 3. a cherishing of all good motions to his good , that are by god or man put into our mindes . 4. perfect contentation with our owne things . 2. the things forbidden in this commandement are 1. of omission of any the fore-mentioned things , or the strength or power of them . 2. in commission . 1. by a bad inclination of heart against others , of which the scripture saith , the frame of the heart is euill . 2. by bad motions , tending to hurt him in his place , person , safetie , chastitie , goods , good name , whether those motions arise 1. from our owne corrupt hearts , either 1. sleeping , in dreames . 2. or waking , in fancies of our mindes . 2. or be suggested from satan , if we entertaine them with any the least delight or pleasure . if we doubt how naturall imaginations may be distinguished from the aduentitious , we must know that the conceits of our hearts are either 1. mixt. 2. simple . 1. mixt , where the deuill and the flesh concurre in stirring them vp , and in those we are euer faultie , because we ioyne , or rather satan ioynes with vs. 2. simple , wholly and only 1. from our selues , and here we alone are in blame . 2. from the deuill , which if they stay and procure any delight , we are accessarie to them ; if they be presently with detestation reiected , we are guiltlesse . and these simply deuillish imaginations shew themselues manifestly 1. by their suddennesse and independancie vpon other thoughts or obiects present , comming in as it were by the head and shoulders . 2. they shew themselues by their violence , and stirring , in that they doe as it were ouer-whelme with their force , multitude , continuance , and are more vehement and distempered then the naturall . for the further vnderstanding of the law , it must be knowne that euery commandement and branch of a commandement is broken in regard 1. of our owne actions . 2. in regard of our interest into the deeds of other men . 1. in regard of our owne actions , and that 1. directly . 2. indirectly . 1. directly , in regard 1. of the matter . 2. the causes . 3. the measure . 1. in regard of the matter of the act , 1. by commission of a thing forbidden . 2. by omission of a thing commanded . 2. in regard of the causes , 1. mouing , if it be a selfe-respect , and not desire of pleasing god. 2. finall , if we arme at our selues alone , not at gods glory . 3. in regard of the measure of doing , if we faile of the strength and perfection required . 2. indirectly , by things of themselues not condemned , but such as to vs proue 1. occasions of euill . 2. appearances of euill . 2. euery commandement is broken , in regard of our interest to the deeds of other men , which are either 1. good. 2. bad. 1. good , and that 1. inwardly . 2. outwardly . 1. inwardly . 1. if we doe not allow them , nor reioyce in them . 2. if we doe either dislike them , or be greeued and angrie at them . 2. outwardly , if we 1. neglect what might 1. draw them thereto . 2. confirme them therein . 2. if we practise any thing that might 1. hinder them therefrom . 2. discourage them therein . 2. our interest into the deeds of bad men , and that likewise 1. inwardly . 2. outwardly . 1. inwardly , either 1. if we doe not 1. condemne them in our iudgement . 2. be greeued and angrie at them in our affections . 2. if we doe 1. allow them in iudgement . 2. reioyce in them in affection . 2. outwardly . 1. by neglecting any thing . 2. by practising any thing . 1 by neglecting any thing that may 1. keepe them from committing the same . 2. that may draw them to repentance and amendment . 2. if we practise any thing 1. that may draw and induce them thereto . 2. that may harden and confirme them therein . men are to be drawne to well doing . 1. by words . 2. by deeds . 1. by words of exhorting , and ( in a superiour ) commanding . 2. by deeds . 1. by giuing good example . 2. in rewarding . 3. in ioyning with them . 4. in procuring for them 1. leaue . 2. fit instruments . 3. conuenient opportunities . and by the contrary they must be kept from euill . men are to be confirmed in well doing , 1. by words tending to iustifie , and commend them . 2. by deeds , tending to countenance and reward them . and by the contrarie they must be drawne out of euill . men are hindered from well doing , 1. in word , by disswading , forbidding , threatning . 2. in deeds , in withdrawing leaue , instruments , opportunities , and by the contrary they are furthered to euill . men are discouraged in well doing , 1. by words tending to deride , calumniate and disgrace them . 2. by deeds , in punishing them , or causing others to doe it , and by the contrarie they are in euill deeds confirmed . finis .