A Body of Divinity, Part 1 (9 of 10)

A Body of Divinity · Part 1 (9 of 10)

p. 2641. Contempt, and Disobedience.

2. Murmuring at their corrections, though unjust.

3. Idlenesse in their Calling.

4. Vnthriftinesse, and unfaithfulnesse in dealing with their Masters goods and affaires.

5. Stealing and privy defrauding of them.

6. Eye-service, Eph. 6. 6.

VVho are Superiours and Inferiours in the Schooles?

Tutors and Schoole-Masters are the Superiours; Pupills and Scholars the Inferiours; whose duties are to bee gathered by proportion out of those of Fathers and Children, Masters and Servants in the Family.

Hitherto of Superiours and Inferiours, which are more private: who are the publick?

Such as governe,Publick Superiours, and their duties. and are governed in the Church and Commonwealth.

VVhat is the duty of such Superiours?

To procure the common good of those, of whom they have received the charge; forgetting (to that end) themselves, and their owne private good, so oft as need shall require, Exod. 18. 13. 2 Sam. 24. 17. Matth. 11. 2. 1 Thes. 2. 7, 8, 11.

VVhat is the duty of Inferiours to their publick Superiours?

To minister charges, and other things necessary for the execution of their offices, and to their power to defend them in the same, Rom. 13. 6, 7. Gal. 6. 6. 1 Tim. 5. 17, 18. 1 Cor. 9. 4, 5, 6, 7, 9, 11, 13.

How many sorts be there of publick Superiours?

Two;The sorts of publick Superiours. Ecclesiasticall, and Civill: the former whereof are (as it were) Divine, the other are called Humane Creatures, 2 Kings 2. 3. 1 Tim. 2. 2. 1 Pet. 2. 13, 14.

VVhy doe you call the Ministers of the Church Divine Creatures?

Because they are precisely in their kindes, number, and orders, set down in the word of God.

VVhy call you the other Humane Creatures?

Because, notwithstanding they are appionted of God, and such as without them neither Church nor Common-wealth can stand; yet are not their kindes, and number, and Order so appointed of God, but that men may make more or fewer, of greater authority or lesse, according as p. 265the occasion of places, times, or the disposition of peoples, doe require.

Who are the Superiors in the Church?Superiours in the Church & their duties.

All Ecclesiasticall Governours, and the Ministers of the Word especially, 1 Tim. 5. 17.

Who are under the Government?

All Christians and Professors of Religion.

What is the Ministers duty to the people?

1 To be faithfull and painefull in dispensing to them the will of God, (and not their owne fancies, or the inventions of men) instructing them sincerely in the way of salvation, and breaking unto them the daily bread of life, 2 Tim. 4. 1, 2. Acts 20. 26.

2 To comfort and strengthen the weake.

3 To be an example unto all, in life and conversation.

What be the sins of Ministers?

1 Slacknesse in Preaching.

2 Vnprofitable or hurtfull teaching.

3 Giving ill example.

What is the duty of the people to their Ministers?The peoples duty to their Ministers.

1 To heare them willingly, Mat. 10. 14.

2 To submit themselves to all that they shall plainely and directly teach them out of the Word of God. Heb. 13. 7. 17.

3 Frankely and freely to make provision for them, that there bee no want, Gal. 6. 6. 1 Tim. 5. 17, 18. 1 Cor. 9. 4, 5. &c.

What be the sins of the people, in regard of their Ministers?

1 Disobeying and opposing against their Doctrine.

2 Denying them competent maintenance.

3 Not standing for them when they are wronged.

Who are Superiors in the Commonwealth?Superiours in the Commonwealth.

All Civill Magistrates, whether they be Supreame, as Emperors and Kings, or inferior Governours under them, 1 Pet. 2. 13, 15. whereunto are to be referred the Generall in the Field, and Captaines in Warre, as also in Courts, Advocates are Fathers to their Clients.

Who are under the Government of the Civill Magistrates?

All persons and Subjects in the Realme, City or State, where they are Governours, Rom. 13. 1.

What are the duties of Kings and inferiour Magistrates in the Commonwealth?

They are twofold; First, in respect of Gods matters; Secondly, in regard of civill affaires, 1 Tim. 2. 12. The former whereof regardeth the good of the soules, the latter, of the bodies of their Subjects.

VVhat is the Civill Magistrate to doe in Gods matters, and for the Soules of the Subjects?

1 He should pray for them that God would make their hearts obedient unto him.

2 He should see that God be honoured in his Dominions, that abuses in Religion be reformed, and the truth promoted and maintained, after the example of David, Solomon, Hezekiah, Iosias, and other good Kings, 2 Cro. 14. 3, 4. & 15. 12, 15. & 17. 6, 9.

3. He should plant the sincere preaching of the Word among his subjects; p. 266that so they may be more obedient unto him: And take care that the good things already taught and established, may be done as God hath appointed. He is not to make new Lawes of his owne for Religion; but to see those Ordinances of Religion which are grounded upon the Word of God, duely established and preached, that so God may be truly served and glorified; and the Church within his Realmes, and under his government, may under him leade a quiet and peaceable life, in all goodlinesse and honesty, 1 Tim. 2. 2. For he who neglecteth this duty unto God, shall never performe his duty to man, how politick soever he seeme to be.

VVhat is the Magistrate especially to performe,The Magistrates duty in civill affaires. in respect of civill affairs?

1. He must looke to the peace of the Common-wealth, over which he is set, 1 Tim. 2. 2. defending his subjects from their enemies, and preserving their lives in war and peace, and suppressing murderers, robbers, and all outragious persons.

2. He must not only maintaine peace, but also honesty; that by him we may not only lead a peaceable life, but also an honest, 1 Tim. 2. 2. where specially he is to provide, that all uncleannesse be removed.

3. He must see that justice be duely executed, Psal. 72. 2, 4. and that the Ministers thereof give judgement speedily in matters belonging to their judgement.

4. He must take order, that every man may enjoy his owne, Psal. 72. 4.

5. He must cherish the good, and discountenance the bad, and take order that Malefactors may be punished, and well doers may be encouraged, Psal. 72. 4, 7. Rom. 13. 3, 4.

VVhat is the sin of Magistrates?

Carelesnesse in performing those former duties.

VVhat is the duty of Subjects to their Magistrates?The duties of Subjects towards their Magistrates.

1. To pray for them, that God would rule their hearts by his holy Spirit, that under them we may lead a quiet and peaceable life in all godlinesse and honesty, 1 Tim. 2. 1, 2.

2. To help them with our goods, paying willingly, customes, taxe, and tribute, due to them, Mat. 22. 17, 21. Rom. 13. 6, 7. which condemneth the popish Clergy, that detract this Tribute.

3. To adventure our lives for them in war and peace, 2 Sam. 21. 16, 17. and 23. 15, 16.

4. When they doe us wrong not to rebell, but endure it patiently; for it is better to suffer for well doing then for evill.

5. To be obedient and dutifull unto them, and to obey their Lawes in the Lord.

Doe their Lawes binde the Conscience?

As far as they are agreeable with the Lawes of God, the doe; but otherwise they doe not: for there is but one Law-giver, who is able to save, and to destroy, Jam 4. 12.

VVhat learne you out of the former?

That Drunkards, Theeves, Murderers, &c. breake both this Commandement, and that other under which those sins are principally contained.

VVhat out of the latter?

That the Papists are to be condemned, who hold that the Popes Lawes doe binde the conscience.

p. 267What be the sinnes of Subjects?

1. Disobedience, and Rebellion.

Refusing and repining to pay dues.

Hitherto of the duties of Superiours,Of the helps and meanes inabling us to keep this fift Commandement. Inferiours, and Equalls: Shew now what are the helpes of the obedience of this Commandement.

They are either common to all, or proper to Inferiours and Superiours.

What is common to all?

There must be endeavour to nourish and increase a naturall Affection, Rom. 12. 10. Humility, Rom. 12. 16. and Wisedome to discerne what is good and fitting for our owne and others places, Rom. 13. 7.

What is proper to the Inferiours?

Hee must see God in the place and authority of his superiours, Rom. 13. 1. setting before his eyes the dreadfull threatnings, and example of Gods vengeance on the seditious and disobedient, Eccles. 10. 8.

What is proper to the Superiours?

He must be the same to his Inferiours that he would have Christ to be unto himselfe, Eph. 6. 9. remembring the tragicall ends of Tyrants and Vsurpers.

What hindrances of these duties are to be avoyded?

1. Selfe-love,Hindrances to these duties here commanded. which maketh men unfit, either to rule, or to obey; 1 Tim. 3. 2, 3, 4.

2. Partiall inquiry into the the duties of others towards us, joyned for the most part with the neglect of our owne, Eccles. 7. 23, 24.

3. The furie of the Anabaptists.

4. The company of seditious persons, and despisers of government. Prov. 24. 21, 22.

What is the reason annexed to this Commandement?Of the reason annexed to the fift Commandement.

That thy dayes may be prolonged, and that it may goe well with thee in the Land which the Lord thy God giveth thee, Deut. 5. I6.

What is taught in this reason?

That God moveth the hearts of Superiours, to promote the good estate of Inferiours; for so also doe the words sound, Exodus 20. 12. that they may prolong thy dayes: besides the providence of God to the obedient, which is farre above all experience of mens provision.

What is the summe of this promise?

The blessing of long life and prosperity to such as by keeping this Commandement shall shew that they regard the Image and Ordinance of God, Eph. 6. 1, 2, 3. Rom. 13. 1, 2.

Have not the other Commandements this promise?

No, not expressely; which sheweth that a more plentifull blessing in this kind followeth from the obedience of this Commandement then of the other that follow. Hence it is called by the Apostle, the first Commandement with promise; Eph. 6. 2, 3. it being the first in order of the p. 268second Table, and the only Commandment of that Table, that hath an expresse promise, and the only Commandement of the Ten, that hath a particular promise.

But how is this promise truly performed, seeing some wicked men live long, and the godly are taken away in the midst of their time?

1. The Lord performeth all temporall promises,Of the promise of long life, & how performed so far forth as it is good for us; and therefore, the godly are sure to live so long as it shall serve for Gods glory, and for their owne good; but the wicked live to their further condemnation, Isa. 56. 20.

2. It is enough, that the promises of this life be performed for the most part.

3. What loseth the obedient childe? what injury is done unto him, who being taken out of this life, is recompenced with a better? or what breach of promise is in him that promiseth silver, and payeth with gold, and that in greater weight and quantity? As for the wicked, they gaine nothing by their long life, receiving by meanes thereof, hereafter, judgement in hell.

Doth not the Lord oftentimes revenge the breach of his Commandement, even in this life?

Yes: 1. VponUpon the Parents, who have been ungracious themselves, in giving unto them ungracious and disobedient children.

2. VponUpon the Children themselves, who are sometimes immediately stricken from Heaven, and sometimes punished by the Law of the Magistrate.

So much of the fifth Commandement, concerning all speciall duties to speciall persons: What are the generall duties in the Commandements following, which come at least to consent?

They are either such as concerne the person it selfe of our Neighbour in the sixth, or such as concerne the things that belong to his person: as his chastity in the seventh, his goods in the eighth, and his good name in the ninth Commandement.

What are the words of the sixth Commandement?The sixth Commandement.

Thou shalt not murder, Exod. 20. 13.

What is the summe and meaning of this Commandement?

That the life and person of man (as being the Image of God) be by man not impeached,The summe & meaning of the sixth Commandement. but preserved, Gen. 9. 5. And therefore, that we are not to hurt our owne persons, or the person of our Neighbour, but to procure the safety thereof, and to doe those things that lye in us, for the preservation of his, and our life and health, 1 Tim. 5. 23.

What is forbidden in this Commandement?

All kind of evill,The Negative part. tending to the impeachment of the safety, and health of mans person, with every hurt done, threatned, or intended, to the soule or body, either of our selves, or of our Neighbours.

What is required in this Commandement?

All kind of good,The Affirmative part. tending to the preservation of the welfare of mans person; that we love and cherish both the soule and body of our Neighbour, as we would and ought to doe our owne, Heb. 3. 13. Jam. 1. 27. Phil. 2. 12. Eph. 5. 29. For some of the duties here enjoyned, concerne our own p. 269person, some the person of our neighbour.

What be those duties that doe concerne our owne persons?The duties respecting our persons.

They are either such as ought to be performed by us in our owne life time, or when we are ready to depart out of this world.

What are the duties we are to performe towards our owne selves in our life time?

They respect either the welfare of our soules, or of our bodies.

What are the duties that respect the welfare of our soules?

1. To use the meanes of grace,Duties respecting our souls, 1 Pet. 2. 2.

2. Diligence to finish our salvation, Phil. 2. 12. and to make our election sure by the fruits of faith, 2 Pet. 1. 10.

3. To reject evill, and approve that which is good, Psal. 1. 11. Prov. 1. 10. 15.

4. To imitate the example of good men, and not to take scandals given by others.

5. To follow our vocation diligently.

What be the contrary vices forbidden?

Cruelty to our owne soules;The contrary vices forbidden. by,

1. Rejecting the food of spirituall life, by not hearing, Prov. 28. 9. or not obeying the Word, Jam. 1. 22.

2. Corrupting, or perverting it by itching eares, 2 Tim. 4. 3. or unstable minds, 2 Pet. 3. 16.

3. Want of knowledge, Prov. 4. 13. & 8. 35, 36. Hos. 4. 6. especially when people have had the ordinary meanes appointed of God for obtaining the same, either of their owne, or of others, which they might have been partakers of.

4. Sin, especially grosse sins, Prov. 6. 32. and 8. 36. and obstinacy in sinning, Rom. 2. 5. Tit. 3. 11.

5. Following of evill counsell, and evill examples, and taking of scandals.

6. Neglecting of our vocation.

What be the things that respect the welfare of our bodies?

1. Sober and wholsome diet,Duties respecting our bodies. 1 Tim. 5. 23.

2. Help of Physicke, when need is: so that it be after we have first sought unto God, 2 Chron. 16. 12.

3. Vsing honest recreation, whereby health may be maintained, Judg. 14. 12.

4. Preventing unnecessary dangers.

5. Giving place to the fury of another, as Jacob did to Esau, by his mothers counsell, Gen. 27. 43, 44.

What be the contrary sins forbidden?The contrary vices forbidden.

1. Immoderate worldly sorrow, as the Apostle saith, worketh death, 2 Cor. 7. 10.

2. Malice and envy, which maketh a man a murtherer of himselfe, as well as of his Neighbours; for (as the Wise man noteth) Envy is the rottennesse of the bones, Prov. 14. 30.

3. Neglect either of wholsome diet, or of exercise, and honest recreation, or of physicke, to preserve or recover health: For we must not thinke, that there are no more wayes to kill a mans selfe, but with a knife, &c.

p. 2704. Drunkennesse and surfeiting, eating and drinking out of time, Prov. 25. 16. Eccles. 10. 16, 17. or spending ones selfe by unchaste behaviour, Prov. 5. 11. and 7. 22, 23. All which are enemies to the health and life of man.

5. Launcing or whipping our flesh, 1 King. 18. 28. Colos. 2. 23. Ephes. 5. 29. as Idolaters use to doe, or otherwise wounding our selves.

6. Capitall crimes, 1 King. 2. 23.

7. Vnnecessary dangers.

8. Not giving place to the fury of another.

9. Refusing the meanes of life.

10. Self-murther, 1 Sam. 31. 4. 2 Sam. 17. 23. Mat. 27. 5. Acts 16. 27, 28.

What are we to doe at the time of our departure out of this life?Duties respecting the time of our departure.

1. With willingnesse we must receive the sentence of death, when God shall utter it, 2 Cor. 1. 9.

2. We must then resigne our charge in Church and Common-wealth, or Family, into the hands of faithfull men, Numb. 27. 16. 2 Chron. 28. 1, &c.

3. We must resigne our soules to God in Christ, Psal. 31. 5. with confidence of his love, though he kill us, Job 13. 15. of the remission of our sins, and our resurrection unto immortality, Job 19. 25. &c.

2 We must leave our body to the earth, as a pledge, in time to be resumed, giving order for the comely and Christian buriall thereof, Gen. 49. 29. 1 King. 13. 31.

Hitherto of the duties that concerne our owne persons: What are they that doe respect our Neighbour?

They likewise are to be performed unto him,Duties respecting our Neighbour while he liveth. either while he is alive, or after his death.

What are the duties belonging to our Neighbour while he liveth?

They are partly inward, partly outward.

What are the inward?

To love our neighbours as our selves,Inward duties respecting our affections. to thinke well of him, to be charitably affected towards him, and to study to doe him good, in respect that we are all the creatures of one God, and the naturall children of Adam; for which end we are to cherish all good affections in our hearts:

What be those good affections here required?

1. Humility and kindnesse, proceeding from a loving heart to man, as he is man, Rom. 12. 10. Eph. 4. 32.

2. A contentment to see our brother passe and exceed us in any outward or inward gifts or graces, with giving of thanks to God for endowing him with such gifts.

3. Compassion and fellow-feeling of his good and evill, Rom. 12. 15, 16. Heb. 13. 3.

4. Humility.

5. Meeknesse.

6. Patience, long-suffering and slownesse to anger, Eph. 4. 26. 1 Thes. 5. 14.

7. Easinesse to be reconciled, and to forget wrong done unto us, Eph. 4. 32.

8. A peaceable minde, carefull to preserve and make peace, Rom. 12. 18. 1 Thes. 5. 13. Matth. 5. 9.

p. 271What is required for preservation of peace?Duties respecting the preservation of peace.

1. Care of avoyding offences.

2. Construing things in the best sense, 1 Cor. 13. 7.

3. Parting sometime with our owne right, Gen. 13. 8, 9.

4. Passing by offences, and patiently suffering of injuries lest they break out into greater mischiefe.

What are the inward vices here condemned?

The consenting in heart to doe our neighbour harme,Evill passions opposite to these duties. with all passions of the minde, which are contrary to the love we owe to him.

What be those evill passions?

1. Anger, either rash, or without cause; or passing measure, when the cause is just, Matth. 5. 21. 22. Eph. 4. 26. 31.

2. Hatred and malice, which is a murther in the minde, 1 Ioh. 3. 15.

3. Envy, whereby one hateth his brother, as Cain the murtherer did, for some good that is in him, Iames 3. 14. Prov. 14. 30. 1 Iohn 3. 12.

4. Grudging and repining against our brother, which is a branch of envy, 1 Tim. 2. 8.

5. Vnmercifulnesse and want of compassion, Rom. 1. 31. Amos 6. 6.

6. Desire of revenge, Rom. 12. 19.

7. Crueltie, Psal. 5. 6. Gen. 49. 5. 7.

8. Pride, which is the mother of all contention, Prov. 13. 10.

9. Vncharitable suspitions, 1 Cor. 13. 5. 7. 1 Sam. 1. 13, 14. yet godly jealousie over another is good, if it be for a good cause.

10. Frowardnesse, and uneasinesse to be intreated, Rom. 1. 31.

What use are we to make of this?

That we should kill such affections at the first rising, and pray to God against them.

So much of the inward:Outward duties respecting the soules of our neighbours. what of the outward?

They respect the soule principally, or the whole man, and the body more specially.

What duties are required of us for preservation of the soules of our neighbours?

1. The ministring of the food of spirituall life, Esa. 62. 6. 1 Pet. 5. 2. Acts 20. 28.

2. Giving good counsell, and encouraging unto well-doing, Hebr. 10. 24, 25.

3. Walking without offence: which the Magistrate ought to be carefull of in the Common-wealth, the Minister in his Church, and every one in his calling; for the rule of the Apostle reacheth to all, Give no offence neither to the Iewes, nor to the Gentiles, nor to the Church of God, 1 Cor. 10. 32.

4. Giving good example, and thereby provoking one another to love good works, Matth. 5. 16. 2 Cor. 9. 2. Heb. 10. 24.

5. Reproving our brothers sinnes by seasonable admonition, Lev. 19. 17. 1 Thes. 5. 14. Psal. 141. 5.

6. Comforting the feeble minde, and supporting the weak, 1 Thes. 4. 18. & 5. 14.

What are the contrary vices here condemned?The contrary vices to the former duties.

1. When the food of spirituall life is with-holden, Prov. 29. 18. Amos p. 2727. 13. which charge specially lyeth upon such Ministers as are ignorant shepheards, and cannot, or idle, and will not feed the flocke committed to their charge, or for the most part neglect their own, and busie themselves elswhere, without any necessary and lawfull calling, Ezek. 3. 18. & 13. 19. Jer. 48. 10. Isa. 56. 10. Acts 20. 26, 27, 28.

2. When the Word is corrupted by erroneous, or vaine and curious expositions, 1 Tim. 1. 4.

3. When Magistrates procure not so much as in them lieth, that the people under their government doe frequent the hearing of the Word read, and preached, and receiving of the Sacraments in appointed times.

4. When men command, or tempt others to things unlawfull, 1 King. 12. 28.

5. When men give offences, either by evill example of life, Prov. 29. 12. or by unseasonable use of Christian liberty, 1 Cor. 8. 10, 11.

6. When we rebuke not our neighbour when he is in fault, but suffer him to sinne, Lev. 19. 17.

7. When the blind lead the blind, Mat. 15. 14. and those that be seduced seduce others, Mat. 23. 15. 2 Tim. 3. 13.

So much of that which concerneth the soule of our neighbour principally: Duties respecting the whole person of our Neighbours.Wherein consisteth that which respecteth his whole person, and his body more specially?

In gesture, words and deeds.

What is required in our gestures?

A friendly countenance,Gestures. that we looke cheerfully upon our neighbours, and an amiable behaviour, Phil. 4. 8. Jam. 3. 13.

What is here forbidden?

All gestures, which declare the scornfulnesse, anger, or hatred of the heart, with all froward and churlish behaviour, 1 Sam. 25. 17. So that here is condemned, 1. A scornefull looke, and any disdainfull signe, expressed by the gestures of the head, nose, tongue, fingers, or any other member of our body; as nodding the head, putting out the tongue, pointing with the finger, and all manner of deriding of our neighbours, 27. 39. Gen. 21. 9. Compare Gal. 4. 29. 2. A lowring countenance, such as was in Cain, Gen. 4. 5, 6. snuffing, Psal. 10. 5. frowning, &c. which as sparks come from the fire of wrath and hatred.

What doth this teach us?

That we are to looke to our owne countenance, that it bewray not the filthinesse of our hearts: for God hath so adorned the countenance and face of man, that in it may be seen the very affections of the heart, 1 Cor. 11. 7.

What is required in our words?

That we salute our neighbour gently,Duties required in words. speake kindly, and use courteous amiable speeches; which according to the Hebrew phrase is called, a speaking to the heart one of another, Eph. 4. 32. Ruth. 2. 13.

What are the contrary vices here forbidden?

1. Evill speaking of a brother,The opposite vices. although the matter be not false in it selfe; when it is not done either to a right end, or in due time, or in a right manner.

2. Disdainfull speaking, when words are contemptuously uttered, p. 273whether they carry with them any further signification or no, as to say, Tush, or to call our brother, Raca, Mat. 5. 22, and such like.

3. Bitter and angry words or speeches, wrathfully uttered by any evill or vile termes, as Foole, and such like, Mat. 5. 22.

4. Mockings for some want of the body, Lev. 19. 14. especially for piety, Gen. 21. 9. 2 Sam. 6. 20. In stead that they ought to be an eye to the blind, and a foot to the lame, Job. 29. 15. yet Gods children may somtimes use mocking in a godly manner, as Elias did to the Priests of Baal, 1 King. 18. 27.

5. Grudges and complaints one of another, Jam. 5. 9.

6. Brawling, threatening, and provoking of others, Tit. 3. 2.

7. Crying, which is an unseemly lifting up of the voice, Eph. 4. 31.

8. Despightfull words, reviling and cursed speakings, Prov. 12. 18. yet men in authority may use such tearmes, as the sinne of those with whom they deale doth deserve.

What use are you to make of all this?The use.

That according to the counsell of Saint Paul, we see that no corrupt communication proceed out of our mouth, but that which is good, to the use of edifying, that it may minister grace unto the hearers, Ephes. 4. 29. that our speech be alwayes gracious, seasoned with salt, that we may know how we ought to answer every man, Col. 4. 6. For as flesh in Summer, if it be not poudred with salt, will smell: so will it be with them that have not their hearts seasoned with the word of truth. And thence for want of care, proceed angry, wrathfull and loathsome speeches against our brother, which are in the Scripture compared to Iuniper coales, which burne most fiercely, Psal. 120. 4. or to the pricking of a sword, or a razor, which cutteth most sharply, Prov. 12. 18. Psal. 52. 2. Whereupon the tongue is by Saint James said to be an unruly evill, set on fire of Hell, Jam. 3. 6, 8. We ought therefore to governe our tongues by the Word of God, and take heed of vile speeches.

So much of our Gestures and our Words:Duties required in our deeds. what is required in our deeds?

1. That we doe good to our Neighbours, so far as our power and calling will suffer.

2. That we visit and comfort him in sicknesse and affliction, Mat. 25. 36. Jam. 1. 27.

3. That we give meat, drinke and cloth, to the poore and needy.

4. That we give reliefe to the distressed, and succour to the oppressed, Iob 29. 15, &c.

5. That we foresee and prevent mischiefs before they come.

6. That we rescue our Neighbour from danger, and defend him with our hands, if we can, if we may.

What be the contrary sins forbidden?The contrary vices to the former duties.

1. Oppression and cruelty, in withdrawing the meanes of life, Iam. 5. 4. as by usury, and by letting out of land, so that men cannot live by it, &c.

2. Not looking unto the sicke, and those that be in distresse.

3. Neglect of Hospitality, especially to the poore, which by the Commandement of God must be provided for.

4. Not preventing mischiefe, and turning away all stroaks from our Neighbours, so much as in us lieth.

p. 2745. Extremity and Cruelty in punishing where the correction is excessive, Deut. 25. 3. 2 Cor. 11. 29. or is not inflicted in love of Iustice, Deut. 16. 19, 20.

6. All angry and despitefull striking, how little soever it be.

7. Fighting, smiting, wounding, or maiming of the body of our brother, or neighbour, Iam. 4. 1. Lev. 24. 19, 20.

8. The indangering or taking away of his life.

How is this done?

Either directly, or indirectly.

How indirectly?

1. When one defendeth himselfe with injury or purpose of revenge,How wee doe indirectly endanger our neigbours life. or to hurt his adversary, and not onelyonly to save himselfe, Rom. 12. 21. Exod. 22. 2, 3.

2. When women with childe, either by mis-diet, or streine by reaching, violent exercise, riding by Coach, or otherwise, and much more by dancing, either hurt the fruit of their wombe, or altogether miscarry.

3. When children begotten in Fornication or Adultery are committed to them to keep, which have no care of them.

4. When those to whom it appertaineth doe not punish the breach of this Commandement, Num. 35, 31, 32. Prov. 17. 15.

5. Keeping of harmfull beasts. Exod. 21. 29.

6. All dangerous pastimes.

7. When things are so made, that men may take harme by them, or such care is not had of them that ought to be; as when the high-wayes and bridges are not mended; or when staires are so made, that they are like to hurt either children, servants, or others; when Wells and Ditches (or any such like dangerous places) are not covered or fenced, Exodus 21. 33. whereunto belongeth that the Lord commanded the Israelites to have Battlements upon their houses, Deut. 22. 8.

How directly?How wee doe directly take away our neighbours life.

When a man without a Calling doth actually take away the life of his brother, Gen. 9. 6. otherwise then in case of publick Iustice, Iohn 7. 19. just warre, Deut 20. 12, 13. or necessary defence, Exod. 22. 2.

How many sorts of this direct killing are there?

Three.

First, Chance-medly.

Secondly, Man-slaughter.

Thirdly, Wilfull murther.

What is that which we call Chance-medley.

When it is simply against our will,Chance-medly, and how proved to be a sinne. and we thinke nothing of it, as he which felleth a tree, and his Axe head falleth and hurteth and killeth a man, Deut: 19: 4: 5: which is the least sinne of the three, and by mans Law deserveth not death, and therefore by the Law of Moses in this case the benefit of Sanctuary was granted, Exod. 21. 13.

But how appeareth it to be a sinne at all?

1. Because by the Law of Moses the party that committeth this …act was to lose his liberty, untill the death of the high Priest; to signifie that he could not bee freed from the guilt thereof, but by the death of Iesus Christ, the great high Priest.

p. 2752. Because it is a fruit of the sin of our first Parents, who if they had stood in that integrity wherein God created them, such an act as this should never have happened.

3. Because there is some impudency in him that doth it, and want of consideration.

What should this teach us?

To take heed of all occasions that may make us guilty of this sin.

What doe you account Man-slaughter?Of Man-slaughter.

When one killeth another in his owne defence: whereunto also may be added: If one should kill a man at unawares, in hurling stones to no use; Or if a drunkard in reeling should fell another, whereof he should dye; for this is different from that which commeth by chance-medley, when a man is imployed in a good and lawfull worke.

What thinke you of killing one another, and challenges to the field?

It deserveth death by the law of God and man.Of Duels.

What is wilfull Murther?

When a man advisedly, wittingly, and maliciously, doth slay or poyson his Neighbour, which is a sin of a high nature, and at no hand by the Magistrate to be pardoned, because thereby the Land is defiled, Gen. 9. 5, 6. Hos. 4. 2, 3. Numb. 35. 31, 33, 34. Deut. 21. 2, 7, 8, 9.

What reasons are there to set out the detestation of this sin?

1. If a man deface the Image of a Prince,Reasons perswading to the detestation of this sin. he is severely punished; how much more if he deface the Image of God? Gen. 9. 6.

2. By the law of Moses, if a beast, an unreasonable creature, had killed a man, it should be slaine, and the flesh of it (though otherwise cleane) was not to be eaten, Exod. 21. 28.

3. By the same law, if this sin goe unpunished, God will require it at the place where it was committed, and at the Magistrates hands, Numb. 35. 33.

Hitherto of the duties of this Commandement, belonging to the person of our Neighbour while he is alive: What are they after his death?

They either concerne himselfe, or those that pertaine to him.

What are the duties that concerne himselfe?Duties to be performed to our Neighbor after his death.

1. Friends and Neighbours should see that his body be honestly buried, and Funerals decently performed, Gen. 23. 4, 19. & 25. 9. 1 Sam. 25. 1. Psal. 79. 3. Rom. 11. 9.

2. Moderate mourning is to be used for him, Eccles. 12. 7. 1 Thes. 4. 13.

3. We are to report well of him, as he hath deserved.

4. We are to judge the best of him.

What is that which concerneth those that belong to him?

To provide for his wife, children and posterity, that he may live in them, Ruth 2. 20. 2 Sam. 9. 7.

So much of the respect which we owe unto our Neighbours. Is it not required also,Duties respecting beasts. that we should shew mercifulnesse unto our beasts?

Yes: A righteous man is to regard the life of his beast, Prov. 12. 10. and all hard usage of the creatures of God is forbidden, Deut. 22. 6, 7. and 25. 4. yet not so much in regard of them, 1 Cor. 9. 9, 10. as that thereby the Lord would traine us forward, to shew mercy to our Neighbour: For it being unlawfull to use the dumbe creatures cruelly, it is much more unlawfull to use men so.

p. 276What are the breakers of this Commandement to expect?

The Apostle Iames teacheth that, when he saith, Iudgement without mercy shall be upon those that are mercilesse, Iames 2. 13.

Of how many sorts are those judgements?Of punishments due to the breakers of this Commandement.

They either concerne this life, or that which is to come.

What be those that concerne this life?

1. Severe punishments, (by the Law) are to be inflicted upon the body, as limbe for limbe, eye for eye, hand for hand, tooth for tooth, wound for wound, bloud for bloud, life for life, Exod. 21. 23. Iudg. 1. 5, 6, 7. although it were a beast, if it were knowne to be a striker, Exodus 21. 28.

2. Short life, Psal. 55. 23. bloud-thirsty men that live not out halfe their dayes.

3. Magistrates that should punish murtherers; if they spare them, their lives are in danger to goe for the offender, as Achabs did for Benhadads, 1 Kings 20. 42. David was exceedingly punished for sparing bloud-thirsty men, (such as was his son Absalom) and not punishing them, 2 Sam. 13. 28, 29. & 14. 33. & 16. 11.

4. God threatneth that hee will not onelyonly revenge the bloud of the slaine upon the murtherer himselfe, but also upon his issue, and posterity in unrecoverable diseases, 2 Sam. 3. 29.

What is the punishment that concerneth the life to come?

1. That their prayers are not heard, Esay 1. 15. 1 Tim. 2. 8.

2. Everlasting death both of body and soule in the bottomlesse pit of Hell; and as the degrees of sinne are, so shall the punishment be.

What meanes are we to use for furthering us to the obedience of this Commandement?

It behoveth us to consider,Means furthering us in the obedience of this Commandement. that first, all men are made in the Image of God, Gen. 9. 6. and of one bloud with us, Acts 17. 26. and all Christians in the Image of Christ also, in whom we are all one body, 1 Cor. 12. 17.

2. God hath appointed the Magistrate also to punish proportionably every offender in this kinde, Gen. 9. 6. Lev. 24. 20, 21. Yea himselfe also extraordinarily bringing murtherers to light and punishment, Gen. 4. 9. Prov. 28. 17. Acts 28. 4.

VVhat must we avoyd as hindrances to the obedience of this Commandement?

1. The false opinion of the world,Hindrances of our obedience to this Commandement. in placing manhood in revenge aud bloud-shed, Gen. 4. 23, 24.

2. The company of furious and unmercifull men, Proverbs 22. 24, 25.

3. Greedy desire of gaine, Prov. 1. 19. Mic. 3. 3.

4. Pride, Prov. 13. 10.

5. Riot and drunkennesse, Prov. 23. 29.

Hitherto of the generall duties that belong to the person of man contained in the sixt Commandement: what followeth?

The duties which we owe to man in regard of the things which belong unto him: the first whereof concerneth those that bee most deare unto him; namely, his family, and his wife especially, who is nearest unto p. 277him, and as himselfe, being one flesh with him. In respect whereof, temperance and chastity is required in the next Commandement.

What are the words of the seventh Commandement?

Thou shalt not commit Adultery,The seventh Commandement. Exod. 20. 14.

What is comprehended under this name of Adultery?

All sins of that sort committed, either in the body, or in the mind of persons, whether married or unmarried, are signified by this name, to signifie the vilenesse of the breach of this Commandement.

What then is the meaning and scope of this Commandement?The meaning and scope of the seventh Commandement.

That all uncleannesse and impurity be avoided, and chastity by all meanes preserved, 2 Cor. 7. 1. 1 Thes. 4. 3, 4, 5.

What is here forbidden?

All impurity & uncleannes, together with all means and provocations to lust.

What is here required?

All purity, honest behaviour, continent and chaste usage towards our selves, and towards our Neighbours, 1 Thes. 2. 3. 1 Cor. 7. 34.

What are the speciall breaches of this Commandement?

They are either inward, or outward.

What is the inward?

The unchastity and dishonesty of the mind,Of inward impurity, and the branches of it. with all filthy imaginations, and inordinate lusts, Mat. 5. 28. Col. 3. 5.

What are the speciall branches of this inward impurity?

1. The desire of strange flesh, with resolution to have it if he could, Col. 3. 5. 1 Thes. 4. 5. For to lust after a strange woman with consent of heart, is forbidden in this, Mat. 5. 28. as lust without consent is in the last Commandement. Not that the bare affection is of it selfe a sin, being rightly directed to a true and good object; but the abuse of the affection, the right subject, manner and measure being not observed.

2. Inward boiling and burning in affection, whereby godly motions, as with a fire are burnt up, and a mans mind is so carried away, that he is hindered in all other things belonging to his Calling. This is an high degree of corruption, which if it be not restrained, will breake forth into further mischief, Jam. 1. 15. And therfore we are earnestly to pray to God against it; & if we can no otherwise prevaile, we must use the remedy of Marriage prescribed by God himselfe: For it is better to marry then to burne, 1 Cor. 7. 9.

3. Evill thoughts and cogitations in the mind arising from foolish and vaine talke, but first and principally from our owne concupiscence, when a man suffers, as it were, his soule to be trampled under foot with impure imaginations, Jam. 1. 14, 15.

4. Iealousie in the mind betwixt two persons, upon no just occasion, or good ground, which is contrary to that entire love and affection which a man should have towards his wife, Numb. 5.

What is the inward vertue here commended?

The virginity and constancy of the mind, and the chastity and purity of the heart, 1 Cor. 7. 34. 1 Thes. 4. 3, 4. & 5. 23.

What is the outward breach of this Commandement?

Such uncleannes, as being once seated in the mind, after sheweth it selfe outwardly.

p. 278Wherein doth it shew it selfe?

Either in things that belong to the body, or else in the body it selfe.

How in those things that belong to the body?

In the abuse either of apparell, or of meat and drinke.

How is this Commandement broken in the abuse of apparell, and the ornaments of the body?

1. By excesse,Abuse of Apparell. when it is above our estate or ability, Mat. 11. 8. Isa. 3. 16.

2. By lightnesse, when it is wanton and lascivious; And hence some apparell is called by the Holy Ghost, whorish, Prov. 7. 10. which is a great occasion of lust and uncleannesse.

3. By immodesty, and wearing of such attire, as doth disfigure the body.

4. New-fanglednesse, when it is not according to the custome of the Country, City, or Towne where we dwell, 2 Sam. 13. 18.

5. When it is otherwise then belongeth to the sexe: As if a man put on womans apparell, or a woman a mans, which is abominable to God, Deut. 22. 5.

What are the Reasons hereof?

1. God would have every sexe here maintained, that the man should not become effeminate, nor the woman mannish.

2. To avoid a most notorious occasion of shamelesse and namelesse sin: For if a man may be inflamed with a wanton Picture painted, much more with a lively Image, and portraiture of the sexe.

3. It is a dishonour for a man to belye his sexe, and to spoile himselfe of the dignity God hath given him, and presumption for a woman to desire the reputation of a better sexe then God hath set her herein.

May not women in their apparell submit themselves to please their Husbands?

They must seeke to please them by lawfull meanes; and therefore by clothing themselves in decent apparell with sobriety, and for their successe to put their trust in God, who is able by modesty in apparell, without any such indirect meanes, to maintaine their Husbands love towards them, 1 Pet. 3. 5.

What Apparell are we then to use?

Such as commeth under the rule of the Apostle; namely, such as may witnesse our godlinesse and modesty, 1 Tim. 2. 9. Tit. 2. 3. And therefore, although some (exceeding this measure) say they doe it not to allure any; yet if others be allured by it, it is a sin in them, although not so grievous & great as in the other, who propound to themselves (by their wanton apparell) to allure.

How is this Commandement broken in the abuse of meat and drinke?

Either in regard of the quality,Of the abuse of meat & drink. or of the quantity thereof.

How in regard of the quality?

1. When we seeke after too much daintinesse, Deut. 14. 21. Luke 16. 19.

2. When we seeke such kind of meat and drinke which provoke this sin.

How in regard of the quantity?

By excesse and intemperance in diet, when we feed to fulnesse, and give our selves to surfeiting and drunkennesse, Ezek. 15. 49.

What be the contrary duties here commanded?

p. 2791. Temperance, in using a sober and moderate diet, Eccles. 10. 16. according to our ability, and the use of the Countrey where we be.

2. Convenient abstinence, 1 Cor. 9. 27.

So much of the breach of this Commandement in the abuse of those things which belong to the body: Wherin consisteth the abuse of the body it self?

Partly, in the gestures and carriage of the body; partly, in speech and words; partly, in act or deed.

How is the wantonnesse of the heart manifested by the countenance, gesture, Wanton Gestures,and carriage of the body?

1. By impudency, or lightnesse in countenance, gesture or behaviour, Prov. 6. 13. & 7. 10, &c.

2. By wanton looks, when the eye (which is the seat of Adultery, or of Chastity) is suffered to wander without regard; and either giveth occasion to others to commit Adultery, or is so fixed to behold the beauty of another, or else lascivious and wicked Pictures (wherein many set their delight) and with the like things wherewith the heart is inflamed to lust, and allured to filthines therby, 2 Pet. 2. 14. Mat. 5. 28. Gen. 39. 7. Iob 31. 1. Eze. 23. 14.

3. By uncovering of the nakednesse of the breasts, and other parts of the body, for the allurement of others: whereunto may be referred the Apostles Commandement for women to be uncovered, 1 Cor. 11. 6. And the example of Rebekah, who for modesty put a vaile upon her face, Gen. 24. 65. not as many doe now adayes, for other by respects.

4. By painting the face, and counterfeiting the complection, as wicked Jesabell did, who was afterwards (by the just judgement of God) eaten up of dogs.

5. By mincing and tinkling with the feet; by wanton dancing of men and women together (which is a great inticement to this lust) and all other lascivious motions, Isa. 3. 16. Marke 6. 22.

6. By dalliance, and abuse of any part of the body, to the provocation of others unto lust, or suffering them to wander in wantonnesse.

What be the contrary vertues here commanded?

Chastity in the eyes,Chastity in the eyes, &c. countenance, and all the parts of the body, modesty and gravity in behaviour, Tit. 2. 3. that we make a covenant with our eyes, Job 31. 1. and pray that the I ord would turne them away from seeing vanity, Psal. 119. 37. Finally, that we so carry and direct all the members of the body, as that they be not weapons of uncleannes, Rom. 6. 13. 14. 19.

How is this Commandement broken by evill words?

1. By vaine and wanton speeches,Wanton Speeches. corrupt and rotten communication, whereby not only the speakers heart, but also the hearts of the hearers are inflamed, Eph. 4. 29. & 5. 3, 4. 1 Cor. 15. 33.

2. By giving care to filthy words, and taking delight in hearing unhonest things, although (for our credit) we will not speake them, 1 Cor. 15. 33.

3. By making of love Epistles, amorous Books, lewde Songs, and Ballads, and such like.

4. By reading or hearing wanton Poems, naughty Songs, and bad Books, and much more by learning of them, whereby the memory is cloyed, and so better things kept forth.

VVhat is contrary to this?Chastity in the tongue & eares.

Chastity in tongue and eares, speech savouring of sobriety and grace, p. 2801 Thes. 5. 23. modest and chaste talke; where we are to follow the example of the Holy Ghost, who (speaking by necessity) of matters unseemly to be spoken plainly of, useth chaste speech, as, he knew her, he covered his feet, &c. Judg. 3. 24. 1 Sam. 1. 19.

VVhat say you here to Interludes, and Stage-Playes?

They offend against many branches of this Commandement,Stage-Playes. together both in the abuse of apparell, tongue, eyes, countenance, gestures, and all parts almost of the body. For besides the wantonnesse therein used, both in attire, speech, and action, the man putteth on the apparell of the woman, which is forbidden as a thing abominable, Deut 22. 5. much filthinesse is presented to the beholders, and foolish talking, and jesting, which are not convenient. Lastly, Fornication, and all uncleannesse (which ought not to be once named amongst Christians) is made a spectacle of joy and laughter, Eph. 5. 3, 4. Therefore they that goe to see such sights, and heare such words, shew their neglect of Christian duty, and carelesnesse in sinning, when as they willingly commit themselves into the snare of the Devill, 1 Cor. 15. 33.

There remaineth now the breach of this Commandement in act and deed:

What is that?

Fleshly pollution,Breach of the seventh Commandement, in respect of action. and impurity in action, of which the unlawfull vowes of continency are nurses, Heb. 13. 4. 1 Tim. 4. 1, 3.

What is the contrary vertue?

The possessing of our vessels in holinesse and honour, 1 Thes. 4. 4. For the preservation of which purity, holy wedlocke is commanded to such as have not the gift of continency, 1 Cor. 7. 9.

How doth a man exercise uncleannesse in Act?

Either by himselfe, or with others.

How by himselfe?

By the horrible sin of Onan, Gen 38. 9. lustfull dreames, and nocturnall pollutions, Deut. 23. 10. rising from excessive eating, and uncleane cogitations, or other sinfull meanes, 2 Pet. 2. 10. Gal. 5. 14. Col. 3. 5.

How is it with others?

Either in unlawfull conjunction, or unlawfull separation.

What be the kinds of unlawfull Conjunction?

It is either with those that are of a diverse, or of the same kind.

What is the filthinesse which consisteth in the conjunction of divers kinds?

It is either Bestiall, or Diabolicall.

VVhat is the Bestiall?

When a man or woman committeth filthinesse with a beast, which is a most abominable confusion, Lev. 18. 23. & 20. 15, 16.

VVhat is the Diabolicall?

When a man or woman hath company with an uncleane spirit, under the shape of a man or woman. Thus Witches sometimes prostrate their bodies to the Devill, who to fulfill their lusts, doth present himselfe unto them in an humane forme.

How is this sin committed betwixt those of the same kind?

When men doe carnally company with others out of Marriage, or otherwise then the Lawes of holy Marriage doe require.

What is common to those unlawfull mixtures?

p. 281That they be all either voluntary in both, or by force in the one. To the former may be referred the maintenance of Stewes,Of Stewes, and the unlawfulnesse of them. which are permitted and defended in Popery, to the latter, the case of Rape.

How doe you prove the unlawfulnesse of Stewes?

1. They are so far from being the remedies of uncleannesse, that they be the speciall nourishers thereof: For the acting of sin doth not extinguish, but increase the flame of concupiscence.

2. They are expresly forbidden in the Law of God, Levit. 19. 29. Deut. 23. 17.

3. The Kings are commended in Scripture, who tooke away such filthinesse out of their Land, 1 Kings 15. 12. 2 King. 23. 7.

4. By them, not Fornication only, but Adulteries; yea, Incests also were committed, when as both married and unmarried came thither, and oftentimes some of the same bloud and Affinity committed villany with one whore, Ezek 22. 11.

What doe you say to the case of Rape?Of Rape.

Herein the party forced is to be holden guiltlesse, but the offence of the other is highly aggravated hereby, Deut. 22. 25, 26. 2 Sam. 13, 14.

Of how many sorts are those unlawfull mixtures?

They are either of one sex with the same sex, or of both sexes, the one with the other.

VVhat is that of one sexe with the same sexe?

Sodomy, or Buggery, when man with man, or woman with woman committeth filthinesse, Lev. 18. 22, 29. & 20. 13. Deut. 23. 17. Rom. 1. 26, 27.

VVhat be the unlawfull mixtures of both sexes, the male and the female together?

They are either more unnaturall, or lesse contrary to nature.

VVhat are the more unnaturall?

1. When a man doth keep company with his own wife, or other women, when it is with them according to the manner of women, Lev. 18. 19. and 20. 18. Ezek. 18. 6. & 22. 10.

2. When there is a mixture of those bodies that are within the degrees of kindred, or alliance, forbidden by the Law of God, Lev. 18. 6, &c. whether it be in Marriage,Incest. or otherwise, 2 Sam. 13. 14. Gen. 38. 16. which sinne is called Incest.

Of what sorts are Incests?

They are either in degrees of Consanguinity, or Affinity.

VVhat is the Incest of Consanguinity?

Confusion of blood, either in the right line upward, as father with daughter; Collaterall, as brother with sister; or overthwart and oblique, as sonne with Aunt, daughter with Vnckle.

May Cousin germans (being in the second degree) marry by the Law of God?

Yea, but in divers respects it is unnecessary and inconvenient.

VVhat are the Incests of Affinity?

There is the same prohibition of Affinity, as of Consanguinity, as for a man to have his Sister in Law, &c.

VVhat use make you of this?

It condemneth the Pope, who dispenceth with the degrees prohibited by p. 282God; and prohibiteth many degrees, which God alloweth, making that to be sin which is no sin, and that which is no sin to be sin.

What be the unlawfull conjunctions of man and woman, that are lesse contrary to nature?

They are either betwixt strangers, or betwixt man and wife.

What be the kinds of the former?

Fornication and Adultery, Heb. 13. 4.

What is Fornication?

When two single persons come together out of the state of Matrimony,Fornication. Deut. 22. 28. Eph. 5. 3.

What is Adultery?

When a man or a woman,Adultery. wherof the one at least is contracted in marriage, commit filthinesse together.

How manifold is this Adultery?

Either single, or double.

What call you single Adultery?

When the one person is single, and the other married, or espoused.

What is the double?

When two persons married, or contracted, doe company together, which is a most high degree of offence, as being committed against foure persons.

What is the unlawfull conjunction betwixt man and wife?

It is either betwixt one and many, or betwixt one and one.

What is the former?

Polygamy,Polygamy. and the having of many wives at once, which was ever unlawfull in conscience; howsoever for a time it was borne with of God, in regard of the increasing of the World and Church, and not punished by the positive Law, Gen. 4. 23. Levit. 18. 18. Malach. 2. 15, 16. 1 Cor. 6. 16. and 7. 2.

What is the latter?

When the holy Lawes of Matrimony, and the order which God hath appointed in his Word are observed.

What be those Lawes and Orders?

They doe either concerne the entrance into Marriage, or the holy use thereof after it is consummated.

VVhat is required in the entrance?What is required in the entrance into Marriage.

1. That the persons to be joyned in wedlocke, meditate of the ends of Matrimony, that it is ordained for procreation sake, and for their owne mutuall comfort and preservation, not for fulfilling of lust only.

2. That they use Prayer for a blessing upon them.

3. That they looke to the degrees of Consanguinity and Affinity prescribed.

4. That they looke that either of them be free from any former Contract.

5. That they be of the same Religion.

6. That they have consent of Parents, and those which have charge over them; for Parents have as great interest in their children, as in any of their goods.

7. That there be due consent and liking betwixt themselves, where p. 283Parents must have a care to marry them when they have understanding and discretion.

8. That due respect be had to the age of the parties.

9. That there bee espousalls before marriage, and that the parties espoused joyne not themselves together before the marriage be confirmed by the Prayers of the Congregation, according to the example of Ioseph and Marie, The contrary abuses.Mat. 1.

What be the contrary abuses?

1. When Meditation and Prayer are neglected.

2. When neerenesse of bloud and kindred is not respected.

3. When either of the parties is formerly marryed, or contracted to some other, Mal. 2. 15.

4. When they are of a diverse Religion, Gen. 6. 2.

5. When there wanteth consent of Parents, Exod. 22. 16, 17. where stealing away of mens daughters commeth within the compasse of Adultery, and is condemned in this Commandement.

6. When there is not due consent between the parties themselves, Gen. 29. 23. Where untimely marriages come to be condemned, which are the causes of many discords, and so great dissention between Husband and Wives when they are come to yeares of discretion and age.

7. When there is great disparity of age in parties contracted.

8. When espousalls are neglected, or the parties espoused come together before the consummation of the marriage; both which are breaches of Gods Ordinances.

What is required in the holy use of marriage?What is required in the holy use of Marriage.

1. An holy and Christian conversation together during the whole terme of their life.

2. The sober use of the marriage bed.

What is required in the former?

That there be mutuall delight, Prov. 5. 19. fidelity, Rom. 7. 2. and confidence each in other, Prov. 31. 11.

What in the latter?

That they render due benevolence one to the other, 1 Cor. 7. 3, 4. and abuse not the marriage bed, either unseasonably, or untemperately.

How unseasonably?

In not observing the time, either of naturall separation, Lev. 18. 19. or of solemne humiliation, wherein with consent they are to give themselves unto Fasting and Prayer, which though it be not strictly commanded, is yet permitted, 1 Cor. 7. 5, 6, 7.

How intemperately?

When the honourable and chaste estate of Matrimony is used to wantonnesse, and not with moderation and seemlinesse, 1 Thes. 4. 4, 5. For as a man may commit a fault in excesse of Wine, although it be his owne; so may he sin in abusing his body with his owne wife.

Hitherto of the unlawfull conjunction: wherein doth unlawfull separation consist?Vnlawfull Separation.

Either in the utter abjuration of marriage, or in the breach of conjugall society.

How is the former sinne committed?

p. 284By the unlawfull vowes of continency; where we must abhorre the doctrine of devills, depraving and denying holy marriage, 1 Timothy 4. 1. 3.

How is the latter committed?

Either when the party is present, or when he is absent.

How when the party is present?

When due benevolence is not yeelded, although there be aptnesse thereunto, nor any hinderance by consent, in respect of extraordinary prayer, 1 Cor. 7. 3, 4.

How when the party is absent?

Either privately, or publickly.

How privately?

When the party withdraweth it selfe in mislike or loathsomnesse, or else by long and unnecessary journeys of travelling, of merchandizing, &c. or making a desertion for hatred of Religion, 1 Cor. 7. 12, 13. 15.

How publickly?

When separation hath been made by the Magistrate, without lawfull cause.

Is there any lawfull cause of divorce?

Yes: Adultery is a lawfull cause of separation; but not contention, or discord, or any thing beside, Matth. 5. 32.

So much of the Commandement: What are the punishments of the breach of it?

1. When many other sinnes are hid,The punishments of the breach of this Commandement. this is most commonly discovered, Num. 5. 13. Iohn 4. 16. Prov. 5. 14.

2. The sin is a judgement of it selfe, Prov. 22. 14. Eccl. 7. 27, 28. Rom. 1. 24.

3. God judgeth them oftentimes in this world, alwayes in the world to come, Heb. 13. 4. 1 Cor. 6. 9, 10. Num. 24. 8. Gen. 12. 17. 1 Cor. 10. 8. Gen. 34. 25. Iudges 19. 29. Prov. 7. 23, 26, 27. Iob 31. 9, 10, 11, 12. 2 Sam. 13. 14. 28.

4. More particularly, whipping for Fornication, and death for Adultery, and other unlawfull mixture, Lev. 20. 10.

5. It spendeth the goods, Prov. 5. 10. & 6. 26.

6. It hurteth, wasteth, and consumeth the body, Prov. 5. 11.

7. It bereaveth a man of his understanding and judgement, Hos. 4. 11.

8. It not onelyonly reacheth to the offenders themselves, but also to their children, who are the children of Adultery; and by Moses Law, the Bastard (to the tenth generation) might not enter into the Sanctuary, Deut. 23. 2.

9. He sinneth against his wife and lawfull children, whilst thereby he oftentimes maketh a Stewes of his house, as David did by the adultery he committed with the wife of Vrias, 2 Sam. 16. 21.

10. Barrennesse in his wife, Lev. 20. 20.

11. Children begotten in horrible Incest were to be burnt or slaine in their mothers wombe.

What are the helpes to the obedience of this Commandement?Helps & means of keeping this Commandement.

VntoUnto the fore-mentioned helpes there must be added:

p. 2851. Care to keep a good conscience, Eccles. 7. 28.

2. Labour in our Vocation.

3. VVatchfulnesse over our owne fpirit, Mal. 2. 16.

4. A Covenant with our eyes, Iob 31. 1.

5. Love of God, and of his wisedome, Prov. 2. 10, &c.

6. Prayer, Psalme 119. 37.

7. Holy Meditation.

What are the hindrances to be avoyded?Hindrances of obedience.

Beside the unlawfull vowes of continency, and other provocations unto this kinde of sin before noted, we must beware of,

1. Idlenesse, in ceasing from doing any profitable thing▪ Ezek. 16. 49. 2 Sam. 11. 12. 1 Tim. 5. 11, 13. Gen. 34. 1, &c.

2. The breach of peace with God, Prov. 22. 14.

3. Running on in sin, Eccl. 7. 28. especially Superstition and Idolatrie, Rom. 1. 25, 26. in which cases God giveth men over to vile lusts.

4. Lewd company, Prov. 5. 20. & 7. 25.

5. Idle and unwarrantable exercises.

So much of the seventh Commandement, where Chastity is commanded: there followeth the generall duties which wee doe owe to man in other things appertaining unto him: what be they?

They either regard the preservation of his goods, as the eighth, or his good name, as the ninth Commandement.

What are the words of the eighth Commandement?

Thou shalt not steale,The eighth Commandement. Exod. 20. 15.

What doth it containe?

A charge of our owne, and our neighbours goods, that we shew love and faithfulnesse therein, and not onelyonly not impeach or hinder, but by all meanes preserve and further the same.

What speciall matter doe you learne from hence?

The grosse errour of the Anabaptists, that hold community of goods, which by the whole drift and scope of this Commandement is manifestly overthrowne.

What is forbidden in this Commandement?

VVhatsoever is prejudiciall to our owne or our neighbours wealth; that we no way hinder, diminish, or abuse the same.

What is required?

VVhatsoever may further or prosper our owne, or our neighbours wealth; that we give to every one that which is his, and doe our best, as farre as our callings and meanes will suffer, to preserve his goods, and (as occasion serveth) helpe to encrease them by all lawfull courses, Eph. 4. 28. and honest dealing, Tit. 2. 10.

What is the end of this Commandement?

It is divers.The end of the eighth Commandement. First, in respect of God, that the goods which he hath bestowed on us should be conserved and imploied to those uses for which he hath intrusted them unto us, and principally to the setting forth of his glory who gave them.

p. 288Secondly, in respect of the Church; for whatsoever is given unto any member thereof, whether it be either spirituall or externall good, it is given for the common benefit of the whole body. And therefore he that taketh away the goods of any member, or refuseth to imploy for the common profit what he hath, hee neglecteth this communion, and consequently sinneth against this Commandement.

Thirdly, in respect of the Common-wealth; for the preservation whereof, justice is required, in giving unto every one that which is his owne; which being neglected, great Kingdomes are great Theeveries.

Lastly, in respect of every singular person, that every man may freely and quietly enjoy those his goods which God hath given him.

What was the occasion of this Commandement?The occnsion of this Commandement.

It was that covetousnesse which naturally adhereth unto us, whereof it commeth to passe, that we are not contented with our estate & means, but lust and long after other mens, and use all our endeavours to compasse them, whether it be by right or wrong. And from hence arise injuries, oppressions, thefts, and robberies. By which meanes what is gotten doth naturally more delight and please us, then that we get in our lawfull callings, Prov. 9. 17. & 20. 17.

What are the words of this eighth Commandement?

Thou shalt not steale, Exod. 20. 15.

What is here forbidden?

Theft, in all the kindes thereof.

What is theft?

It is the fraudulent imbezeling,Of Theft. or taking away of those goods which belong to another man, without the knowledge, or against the will of the owner; or the unjust detaining of it from him, when wee know that in right it belongeth unto him.

What things are chiefely to be here considered?

Two. First, the Objects, about which it is chiefely exercised: and secondly, the Vertues and Vices commanded and forbidden.

What are the Objects?

Our owne and our neighbours goods; or as they commonly speake, meum & tuum, mine and thine. For whereas he forbiddeth theft, and commandeth beneficence, he implieth and requireth, that there should bee distinct proprieties and possessions: for otherwise there could bee no theft, nor exercise of bounty and beneficence: for a man cannot steale but that which is anothers, nor give but that which is his owne.

What are the Vertues commanded, and the Vices forbidden in this Commandement?

The Apostle hath comprised all in a briefe summe, Eph 4. 28. Let him that stole steale no more, but rather let him labour, working with his hands the thing which is good, that hee may have to give to him that needeth. Of which the Apostle propoundeth himselfe for an example, Acts 20. 33, 34, 35.

What then are the parts of this Commandement?The parts of this eighth Commandement▪

Two. First, the negative, forbidding all Theft. Secondly, the affirmative, injoyning the just getting, and the just and liberal use of our goods.

p. 287What understand you by Stealing, or Theft?

All vices of the same nature and kinde, whereby we any wayes hinder or hurt our selves, or our neighbours in our goods. And as Theft it selfe is here forbidden, so also the cause and root of it, which is covetousnesse, together with the meanes and signes of it, and the procuring of it in others; As also the contrary vertues hereuuto are required.

How must we proceed in handling of them?

From the generalls to the more speciall.

What degrees are there of the generall duties?

They are three.Generall duties commanded.

First, to abstaine from all injuries and injustice, whereby we hurt or hinder our selves, or our neighbour, in our owne, or his goods.

Secondly, that wee use our best endeavour to preserve by all lawfull meanes, both our owne and his.

Thirdly, that we chearfully communicate our goods to the relieving of our neighbours necessities.

What are the vices opposite hereunto?

They are three.

First,Opposite vices. injuriously to hurt or hinder our selves or neighbours in our goods.

Secondly, to be wanting in any meanes whereby they may bee justly preserved.

Thirdly, to bee wanting to our neighbours in relieving them when their necessities require our helpe; for we are not absolute owners of the things which we possesse; but Gods Stewards, who are enjoyned to imploy his Talents to such uses as he requireth; and particularly to the benefit of our fellow-servants, Luke 16. 2. Matth. 25. 14, 15, 19. Luke 19. 13.

What is the second generall duty respecting our owne, and our neighbours goods?

That we use our best endeavour to preserve them. First, our owne: For though wee may not set our hearts upon them, Psalme 62. 10. yet seeing they are Gods gifts, and are to bee imployed for his glory and our owne, and neighbours good, if we should wilfully or negligently suffer them to perish, we should be worse then the unprofitable servant, who kept the Talent committed unto him, though hee did not increase it, Matth. 25. 25.

Secondly, we must doe our best to conserve our neighbours goods, seeing they have not by chance come unto them, but by the wise disposing of Gods Providence, whose wise dispensation wee resist, if by our best endeavour we doe not preserve them for their use. And to this end that Law concerning our neighbours Cattell tendeth, Deut. 22. 1, 2, 3. Exod. 23. 4, 5.

What are the speciall duties here required?

They are of two sorts:Speciall duties here required. the first respect the just getting and possessing; the other, the right using and imploying of our goods.

What are the duties which are referred to the former?

They are either internall, or externall.

What are the internall?

p. 288They are chiefely foure:

First, little or no love and desire of money.

Secondly, selfe-contentednesse.

Thirdly, a lawfull measure of our appetite, or moderate concupiscence, and desires.

Fourthly, lawfull providence without carking care, or a laudable study, and endeavour in getting of goods.

What doe you meane by little or no love of money?

When wee done not set our hearts upon riches and worldly wealth, Psalme 62. 10. But first seek Gods Kingdome and righteousnesse, Matth. 6. 33.

What is opposite hereunto?

Love of money: that is, when wee set our hearts upon riches, and worldly things, which should be devoted unto, and fixed upon God.

By what Arguments may we be disswaded from this vice?Arguments disswading from the love of money, and earthly things.

By divers; especially these that follow.

First, because it is a foolish vice, seeing riches to those that immoderately love them, are not onelyonly vaine, but also hurtfull, and pernicious, Hab. 2. 6. 1 Tim. 6. 9.

Secondly, because it is unseemly: for we are Pilgrims in this world, and Citizens of Heaven; and therefore we should not set our hearts and affections on earthly, but on heaveuly things, Phil. 3. 20. Col. 3. 1, 2.

Thirdly, because it is impious: for 1. He that loveth the world loveth not God, 1 Joh 2. 15. James 4. 4. neither can we serve God and Mammon, Matth. 6. 24.

2. Because a lover of money is an Idolater, Eph. 5. 5. For that is our God on which we set our hearts.

Fourthly, because it is pernicious. For, he that soweth unto the flesh, shall of the flesh reap corruption, Gal. 6. 8. and their end is destruction who minde earthly things. Phil. 3. 19. 1 Tim. 6. 9.

Fiftly, because the love of money is the root of all evill, and exposeth men to all tentations, 1 Tim. 6. 9, 10.

What is the second speciall vertue here commanded?

Selfe-contentednesse:Selfe-contentednesse. when a man is contented with that estate and condition which God in his wise providence hath allotted unto him. And doth not covet either that which is another mans, or that which is unnecessary and superfluous, Phil. 4. 11, 12. And this springeth partly from the neglect of money, and contempt of worldly things, and partly from our affiance in God, resting it selfe upon his promises, providence, goodnesse, and all-sufficiency.

What motives may induce us to embrace this vertue?

1. By the consideration of the vanity of worldly things, Motives perswading to selfe-contentednesse.and the profit which ariseth from piety, and the love of divine excellencies, 1 Tim. 6. 6, 7, 8. Godlinesse is great gaine with contentation: For this abundantly supplyeth all our wants, 1 Tim. 4. 8. Psal. 34. 10, 11, & 37. 16. Mat. 6. 33. Prov. 15. 16. Better is a little with the feare of the Lord, then great treasures and trouble therewith.

2. Of Gods providence, who is our provident and loving Father: And therefore seeing we are his sonnes, wee ought to bee content p. 289with our portion which our gracious Father hath allotted unto us; and to say with David, Psal. 16. 6. The lines are falne unto me in pleasant places. For he best knoweth what we stand in need of, Mat. 6. 32. Goe, let us submit our selves to his will and providence.

Thirdly, let us meditate on Gods promises, Heb. 13. 5, 6. Be content with such things as you have, for he hath said, I will never leave nor forsake thee. And therefore let us cast our care upon God, for he careth for us, 1 Pet. 5. 7. Psalme 55. 22. Cast thy burthen upon the Lord, and he shall sustain thee, &c.

VVhat is the vice opposite to this vertue?

Not to be contented with our present state and condition, but immoderately to desire more and greater things, and to afflict our selves with distracting, and carking cares in getting and compassing them.

VVho are most addicted to this vice?

Those who will not live according to the proportion of their meanes which God hath given them: for these wanting more then is needfull, their ordinary commings in and lawfull meanes doe not suffice them, but they desire and seek things superfluous by unlawfull meanes; as food and raiment above their state and ability.

But is it then unlawfull, in a meane and poore condition to use meanes to improve and better our estate?

Our affiance in God, and selfe contentednesse doe not hinder us from using all lawfull meanes to better our condition, nor make us slothfull in our callings; so that our desires be moderate, and the meanes wee use bee lawfull, we in the meane time resting upon Gods just and wise providence with contentation.

VVhat is the third internall duty, respecting the lawfull getting and possessing of earthly things?

The lawfull measuring of our appetite,Lawfull measuring of our appetite. and the moderating of our concupiscence: For all appetite and desire is not unlawfull, but that onelyonly which is inordinate and immoderate; for that desire which tendeth to the neeessary sustentation of our selves and others is commendable.

What things are here considerable?

Two things. First, what is necessary. Secondly, when the appetite is lawfull. Concerning the former, things are said to be necessary, in respect of the necessity, either of our selves or others.

What things are to be reputed necessary in respect of our selves?

There may be a three-fold necessity, as either in respect of Nature, Person, or Estate.

What in respect of Nature?

Those things which are required to the sustaining of nature, as we are men; that is, food, and raiment, 1 Tim. 6. 8.

What is necessary in respect of Person?

When we have sufficient for our selves, and those that belong unto us, 1 Tim. 5. 8.

What is necessary in respect of State?

When we have that which is sufficient to maintaine us according to our ranke, place, and calling, whether it be Magistrates, Ministers, or ordinary men.

p. 290What is necessary in respect of others?

It is either private, or publick.

VVhat is that necessity which respecteth the private?

When we have wherewith to relieve the necessities of private men, after which ability all ought to labour, Eph. 4. 18. Prov. 4. 15, 16. For it is a more blessed thing to give, then to receive, Acts 20. 35.

VVhat in respect of the publick?

It either concerneth the Church or Common-wealth; unto both which we must be serviceable, as being borne not onelyonly for our selves, but also for them: Therefore we may justly desire and labour after such abilities, as that we may not be wanting to either of them, when their necessities require our helpe.

When is the Appetite lawfull?

When it is ordinate and moderate.

When is it ordinate?

When it is subordinate to our study, and desire of Gods glory and our owne salvation, Matth. 6. 33. and contrariwise it is inordinate and preposterous when earthly things are more affected and desired then heavenly.

Who doe sinne in this kinde?

Those who seek worldly things by sinfull and unlawfull meanes, to the hazzard of their soules, and their eternall salvation; such are more foolish then Esau, that sold his Birth-right for a messe of Pottage; Mark 8. 36.

What is a moderate Appetite or Desire?

When we desire onelyonly things necessary; and these also so as that we can be content, though we cannot get them, Phil. 4. 11, 12. An example whereof we have in Paul, Phil. 4. 11. 12. and in Agur, Pro. 30. 8. And Christ hath taught us to pray, Give us this day our dayly bread; that is, food convenient and necessary.

VVhat are the extreames opposed hereunto.

They are two:Affected poverty. The first is voluntary affectation of poverty, as the begging Friars among the Papists, commending that for a vertue and a degree of perfection, which the Spirit of God hath taught us to pray against, Proverbs 30. 8. And hath enjoyned us not to begge, but to labour with our hands, that we may be helpfull unto others, Eph. 4. 18.

What is the other extreame?

The immoderate affectation of riches and honours, and that in a greater measure then is needfull for us. The former, we call Covetousnesse; the other, Ambition.

VVhat is Covetousnesse?

An immoderate desire of Riches;Covetousnesse. in which these vices concurre.

1. An excessive love of Riches, and the fixing of our hearts upon them.

2. A resolution to become rich, either by lawfull, or unlawfull means, 1 Tim. 6. 9.

3. Too much haste in gathering riches, joyned with impatience of any delay, Prov. 28. 20. 22. & 20. 21.

4. An unsatiable appetite which can never bee satisfied, but when p. 291they have too much, they still desire more, and have never enough, Eccles. 4. 8. like the Horse-leech, Prov. 30. 15. the Dropsie, and Hell it selfe, Prov. 27. 20.

5. Miser-like tenacity, whereby they refuse to communicate their goods either for the use of others, or themselves.

6. Cruelty, Prov. 1. 18, 19. exercised both in their unmercifulnesse and oppression of the poore.

VVhat doe you think of this vice?

That it is a most hainous sinne: for it is Idolatry, and the root of all evill, Col. 3. 5. 1 Tim. 6. 10. A pernicious Thorne that stifleth all grace, and choaketh the seed of the Word, Mat. 13. 22. and pierceth men through with many sorrowes, 1 Tim. 6. 10. and drowneth them in destruction and perdition, verse. 9.

What is Ambition?

An immoderate love and desire of honours,Ambition which is a vice compounded of Covetousnesse and Pride; in which concurre all those vices in Covetousnesse before spoken of: as an immoderate love of honours, a resolution to aspire unto honours, either by lawfull or unlawfull meanes, too much haste in aspiring unto honours, not waiting upon God for preferment in the use of lawfull meanes, unsatiablenes in aspiring higher and higher, and enlarging of the ambitious mans desire, like unto hell, Hab. 2. 5. VntoUnto which may be added Arrogancy, whereby hee coveteth to be preferred before all others; and Envy, whereby he disdaineth that any should he preferred before him.

What is the fourth and last vice here forbidden?Carking care.

Immoderate and carking care, in the pursuing of these earthly things, riches and honours; and contrariwise, moderate appetite and desires of having, and moderate care of procuring them is approved and required; that we may not be burthensome, but rather helpfull unto others, 2 Cor. 12. 13. Eph. 4. 28.

What are the extreames opposed to the former vertue?Carelesnesse.

They are two: the first, is carelesnesse and neglect of our goods and state. For as he is commended who gathereth in seasonable times, so he is condemned who neglecteth those opportunities, Prov. 10. 5. & 6. 6. and is censured by the Apostle to be worse then an Infidell, 1 Tim. 5. 8.

What is the other extreame?

Anxious and solicitous care,Solicitous and distracting cares. which distracteth the minde that it cannot be wholly intent to Gods service. And this doth partly arise from Covetousnesse, and partly from diffidence in Gods Promises and Providence.

What are the reasons that may disswade from this vice?

They are chiefely two. First, because it is Impious. Secondly, because it is Foolish.

Why is it impious?

Because it chargeth God either with ignorance, that he knoweth not our wants, contrary to that, Matth. 6. 32. or of carelesnesse, that hee neglecteth us; or of impotency, that he is notable to supply our wants; whereas he is omniscient, and knoweth our necessities; omnipotent, and able to relieve us; Eph. 3. 20. and our most gracious Father, and therefore p. 292willing and ready to helpe us in time of need.

Secondly, because it divideth the heart between God and Mammon, and we cannot at once serve these Masters, Matth. 6. 24. 1 John 2. 15. Iames 4. 4.

Thirdly, because it is heathenish, Mat. 6. 32.

Why is it foolish?

Because it is both superfluous and vaine: superfluous, because God hath undertaken to provide for us; and therefore in the use of lawfull meanes wee must cast all our care upon him, 1 Peter 3. 7. Psalme 55. 22.

How is it vaine?

Because it is Gods blessing onelyonly that maketh rich, Prov. 10. 22. Deut. 8. 18. and by our owne care wee can no more adde to that stint of state which he hath allotted unto us, then we can thereby adde one Cubit to our stature, Matth. 6. 27.

You have spoken generally of the internall duties: what duties are externally, and more specially required?

They respect either the just acquisition and getting of our goods, or the just retention and possessing of them; unto which is opposed the unjust getting, and keeping of them; which are here forbidden under the name of Theft.

What is required to just getting?

That we get them by just and lawfull meanes:What required to just getting. For riches are Thorns, which are not to be hastily catched, but to be handled warily, and with much caution, that they doe not pierce the soule, and wound the conscience.

What may move us hereunto?

First, by considering, that a little justly gotten, is better then abundance gotten unjustly, Prov. 16. 8. Psal. 37. 16.

Secondly, that what is justly gotten is the gift of God, and a pledge of his love; but that which is gotten unjustly, is given in his wrath, and is a snare of the devil to our destruction.

Thirdly, that as goods justly gotten are Gods gifts, which he blesseth unto us, Prov. 10. 22. so that which is ill gotten, is lyable to his curse, Prov. 13. 11. Hab. 2. 9. Jer. 27. 11.

How many wayes are goods lawfully gotten?

Two wayes. First, without Contract. Secondly, by Contract. Out of Contract, either such as are gotten by our selves, or received from others.

How gotten by our selves?

Either ordinarily, or extraordinarily. Ordinary getting is by the sweat of our browes in our lawfull Callings. So that here two things are required: First, a lawfull Calling: and secondly, that we labour in it, Eph. 4. 28.

What is a lawfull Calling?

It is the setting apart of singular men unto some lawfull labour and imployment, Lawfull Calling & labour in it.according to the variety of their gifts, and inclinations, whether they be publick or private.

What is in the second place required of every man?

p. 293That they diligently labour in their lawfull calling, 1 Thes. 3. 10. and that variously, according to every mans condition, and the variety of their severall callings. For if Adam was not to be idle in the state of Innocency, Gen. 2. 15. much lesse we after the fall, Gen 3. 19.

What doe you call extraordinary getting?

That which is acquired by the law of nature,Extraordinary getting. or the law of Nations, as that which is gotten by the law of Armes, or that which is casually found, being lost, of another, unto which men have right, when as by diligent enquiry the owner cannot be knowne.

How are goods justly gotten as they are retained from others?

When as by a civill right we retaine them from others, who are the true and lawfull owners; and that either by free gift, or by succession and inheritance, whether it be given unto us by the Testators will, or by Law and right doe fall unto us.

What are the vices opposite to the former vertues?

All means and kinds of unjust getting, opposite to just acquisition, whether ordinary or extraordinary.

VVhat is opposite to ordinary just getting?

Inordinate walking, 2 Thes. 3. 6. 7. 11. which is opposed either to a lawfull calling, or to labour required in it.

What is opposed to a lawfull Calling?

Either no Calling at all,What is opposite to a lawfull Calling. or such a Calling as is unlawfull. They who have no Calling, are unprofitable burdens to the Common-wealth, and like pernicious humours in the body.

Who are these?

First, sturdy beggers and rogues, who can worke and will not, but live upon other mens labours: which kinde of people are not to be suffered in a Common-wealth. For though we shall have the poore alwayes, Deut. 15. 11. Mat. 26. 11. yet there ought to be no beggers, and inordinate walkers, who eate, labour not, 2 Thes. 3. 10, 12.

Secondly, idle and superfluous Gentlemen, who having no Calling, spend all their time in pleasure, hunting, hawking, revelling, gaming, &c.

Thirdly, such as thrust themselves into such Callings for which they are altogether unfit, and so steale the rewards and profits of it, to which they have no right.

What are unlawfull Callings?

Those that have no warrant out of Gods Word, or the Lawes of the Land: as those that live by unlawfull Arts; as Whores, Bawdes, Deut. 23. 17, 18. Witches, Wizards, Deut. 18. 11, 12. Stage-playes, Beare-wards, Gamesters, and the like.

What is opposed to lawfull labour in our Callings?

An idle life, which as it is condemned in the seventh Commandement, as being a cause and incentive of lust: so here as a companion and cause of theft, Eph. 4. 28. Prov. 18. 9. For sloth causeth beggery, and this stealing, Prov. 6. 11. & 28. 19. & 30. 9.

What are the kinds of unjust getting out of Contract?Vnjust getting out of contract.

They are two:

1. Theft.

2. Rapine or Robbery, Lev. 19. 13. Both which men may commit either p. 294as principals, or accessaries.

What is Theft?Theft.

The fraudulent taking of another mans goods, against the knowledge or the will of the owner; which is the sin that is chiefly forbidden in this Commandement, and comprehendeth under it all the rest, which is a great sin strictly forbidden by God, Lev. 19. 11. and severely punished, Zach. 5. 3, 4. 1 Cor. 6. 10. and by our Lawes also made Capitall.

What are the kinds of Theft?

They are either Domesticall,Domesticall theft. and in the Family, or out of the Family. Thefts in the Family, are either of the wife, or children, or of servants.

What is the Theft of the Wife?

When she purloineth her Husbands goods, either without his knowledge, or against his will. For howsoever she have a right unto them in respect of use, yet the propriety belongeth only to the Husband.

What is the Theft of the Children?

When they take away their Parents goods, either without their privity, or against their will: For howsoever Children thinke this to be no Theft, yet Salomon saith otherwise, Proverbs 28. 24. Whoso robbeth his Father or his Mother, and saith it is no transgression, the same is the companion of a destroyer.

What is the Theft of Servants?

When they are unfaithfull, or wastfull; unfaithfull, when as they purloine their Masters goods, John 12. 6. Tit. 2. 10. or are idle and negligent in their service, or run away from them, as did Onesimus, Philem. 12. or give away their goods without their knowledge and consent, though it be to good uses. Wastfull, when as they wastfully and riotously consume their Masters substance.

How is Theft that is committed out of the Family distinguished?

It is either of goods,Theft committed out of the family. or of persons; of goods, either common and sacred, and those either private or publick: Private, are such goods as belong to private men; whether it be Cattell, money, or any thing that is money worth.

What is the Theft of publick things?

When things are stollen which belong to the publick State, or Body of the Common-wealth, which is more hainous and capitall then that which is committed against a private man. And in this kinde, inclosures of Commons are to be reputed as theft, Prov. 23. 10, 11.

What is the Theft of sacred things?

When things consecrated to an holy and sacred use,Sacriledge. are purloined and embezeled; the which we usually call Sacriledge. As when the utensils and instruments of divine Worship are stollen; when the Lands or Tythes devoted unto God for the maintenance of his Ministers are imbased, withheld, or taken away, Mal. 3. 8. In which kind, the chiefe offenders are corrupt Patrons; who having only the right of presentation of fit persons, doe incroach upon part of the Tythes, or sell Church-Livings for money; and also Proprietaries, who seise upon Church-Livings devoted ro the maintenance of the Ministry, and convert them to their owne proper and private use: And finally, the Court Harpies, who seise upon the Revenues of the Church, by preferring of unworthy, idle, and ambitious men.

p. 295What doe you thinke of this sin?

That it is most hainous, seeing such as commit it, rob God himselfe, Mal. 3. 8. and thereby bring his heavy curse upon them, vers. 9. As we see in the example of Achan, Nebuchadnezzar, Belshazzar, Ananias, Sapphira, and the rest.

What is the Theft of Persons?

It is an hainous sin punished by the Law of God with death,Theft of persons. Exod. 21. 16. Deu. 24. 7. As being so much worse then the theft of goods, as the persons of men are better then they, Mat. 6 25. And this is committed by such as steale men or children, to sell them for slaves; and by lustfull or covetous wooers, who steale mens daughters to make them their wives.

You have spoken of Theft properly so called: VVhat is the other kind which is more improper?

Rapine,Rapine. which is a violent taking away of another mans goods; which is done either for his profit who taketh, or to his losse from whom it is taken. And the former is committed under the pretext of Authority and legall power, or else without it. The former are publick theeves, of which Salomon speaketh, Prov. 21. 7. which are worse then common theeves, and shall be more severely punished, Wisd. 6. 6. because their sin is aggravated by the abusing of their Authority; and because commonly violence and cruelty is joyned with it, Zeph. 3. 3. Ezek. 22. 27. Mica. 3. 2, 3. Esa. 3. 14, 15.

What is this Theft called?

Oppression,Oppression. and Extortion; when a man spoyleth his neighbour under colour of Law, as Ahab and Jezabel did Naboth, 1 Kings 21.

What is that Rapine which is committed without any pretext of Authoritie?

It is either in Warre, or in Peace. In Warre, either by Land, when Souldiers being not content with their pay, doe spoyle and plunder, not onelyonly their enemies, but also their friends, Deut. 2. 5, 6. Luke 3. 14. Or by sea, when as Pirats they rob and spoyle all they meet with, and can master.

What is that Rapine which is exercised on the Land?

It is either robbery by the high-way, Luke 10. 30. John 18. and last verse; or Burglary, when as they break open houses that they may rob the inhabitants.

Are there no other to be esteemed Theeves but those onelyonly who act theft themselves?

Yes; They also who are accessaries, Psal. 50. 18. and doe consent to the theft of others: And these thefts are common to all, or proper to Superiours. The former is committed before, with, or after the theft.

How is a man an accessary before the theft?

When he counsaileth or provoketh another unto it,Accessaries to theft. as Jezabell did Achab, 1 Kings 21. Prov. 1. 11, 13, 14.

How with, or in the theft?

Either when he aideth the Theefe, or doth not hinder him when as it is in his power.

How after the theft?

p. 296First, when he receiveth, and concealeth what is stolne, or hideth, or keepeth the Theefe from being apprehended.

Secondly, when he partaketh with him in the stolne goods, Prov. 29. 24. And this is done; 1. When he taketh the goods from the Theef, that he may keep them to himselfe. 2. When hee knowingly buyeth stolne goods, which ought to be restored to the owners. 3. When by silence he concealeth the Theefe.

How are the Superiours accessary?

When they doe any wayes encourage, or doe not punish them: especially when they doe acquit them for a Bribe.

So much of that acquisition, and getting of goods which is out of Contract: Now shew that which is in, or by Contract: And first what a lawfull Contract is, and what is required in it.

A Contract is an agreement between parties by mutuall consent about the alienation of goods from one to another,Acquisition by lawfull Contract. upon some just and honest conditions. And this either respecteth the things themselves, or their use for a time.

What is required in a lawfull contract?

That it be done in simplicity and integrity, without guile and deceit; unto which three things are required: first, truth in our words: secondly, fidelity in our promises: thirdly, justice in our deeds, Psal. 15. 24. Zac. 8. 16.

What is opposed hereunto?

First, all collusion and deceit, whereby one seeketh to circumvent another, 1 Thes. 4. 6. which is a vice odious unto God, Ezek. 22. 12. and severely punished, Psal. 5. 7. & 55. and last v. Mic. 7. 2.

Secondly, lyes in contracting the bargaine, Prov. 21. 6. and most of all when they are confirmed by oathes.

Thirdly, perfidiousnesse in promises, when covenants are not kept.

Lastly, injustice in Contracts, when equality is not observed.

What are the sorts of things gotten by Contract?

They are either of things alienated,Acquisition by liberall alienation. or committed to trust: and the former is either liberall, or illiberall.

What is liberall alienation?

It is either for ever, or onelyonly for a certaine time. For ever, as when things are given absolutely, or upon certaine conditions.

What is liberall alienation for a time?

When as things are lent for a time, either to be restored in the same, or in the like kind; as money, corne, and such like.

VVhat is opposed hereunto?

When the Borrower being able doth not pay all, or not at the appointed time, or doth not doe his best endeavour to pay it, Psalme 37. 21.

VVhat is that Acquisition,Acquisition by illiberall alienation. which you call illiberall alienation?

That which is made by way of recompence, or exchange, which is either of the thing it selfe, or the use of it, or of labour and industrie: in which the generall rule to be observed is, that there be an equall and just proportion in the recompence or exchange betweene the things exchanged; as between the price and thing prised, the industry, labour and reward.

p. 297VVhat is opposite hereunto?

When as this just proportion is not observed?

VVhat are the kindes of the alienation of the thing it selfe?

They are two: Either that which is for ever, or that which is onelyonly for a certaine time.

VVhat doe you call alienation for ever?Merchandise.

Merchandise, which consisteth in buying and selling: and it is a commutation either for money for ware, which is buying, or of ware for money, which is selling.

VVhat doe you thinke of it?

I hold that Merchandise is a lawfull calling, but liable to much danger of sinne in the managing of it, Ecclus. 26. and last. 27. 1, 2. Hos. 12. 7. Mat, 21. 12, 13.

VVhat is selling?

A Contract about the alienation of goods for ever at a certaine price agreed upon between the seller and the buyer,Of Selling. without any fraud or guile.

VVhat is required to just selling?

First, in respect of the person, that he be the just owner, or by him appointed to sell in his right.

Secondly, in respect of the goods, that it be saleable, and neither sophisticated by mixture, nor base and corrupt in respect of the substance.

Thirdly, in respect of use, that it be profitable for necessity of life, or for ornament and delight.

Fourthly, in respect of the manner of selling, that it bee without any deceit.

Fiftly, that it bee sold at a just and equall price, according to the worth, respect being had both to the use of the thing it selfe, and also to the necessary paines and danger which the Seller hath beene at in getting of it.

VVhat is required to the manner of lawfull selling?

That it be done with simplicity and integrity, and that we doe not in bargaining defraud and over-reach one another, 1 Thes. 4. 6. Levit. 25. 14.

VVhat are the vices and corruptions in selling opposite hereunto?Vices and corruptions in selling.

They are many; and concerne either the Seller himselfe, the Ware, or things sold, the price, or the manner of selling.

VVhat are the vices which respect the person of the Seller?

First, when as he selleth that which is not his owne.

Secondly, when as he selleth that which is not vendible: as first, when it is defective, and faulty, or not usefull. Secondly, when as it is such a thing as ought not to be sold, as Gehazi, 2 Kings 5. 20. the miracle of healing, wrought by divine power. So when Magistrates for Bribes sell justice, Amos 2. 6. Esa. 5. 23. & 1. 23. Thirdly, when men by lying and false witnesse-bearing sell the truth; in which ranke, Lawyers are chiefly to be numbred, who wittingly for Fees plead ill causes.

How doth the Seller offend in respect of the price?

When as he observeth not a just and equall proportion betweene the price, and the worth of the thing sold: And this is the vice either of p. 298private men, or of whole societies. Private men who thus offend, are those which we call Regraters, Monopolists, hoarders up of Corne, and other commodities, to raise the Market by making a dearth and scarcity, Prov. 11. 28.

How doe whole Societies in this kinde offend?

First, when as they of the same Trade and Craft agree together to sell their wares at an unequall rate above the true worth.

Secondly, not to finish the work which another hath begun, though he dealeth deceitfully and unjustly with his work-Master.

What are the sinnes committed by the Seller in respect of the manner?

They may be referred to two heads; Either his Words, or Deeds.

How offendeth he in Words?

First, when as he immoderately praiseth his wares above their true worth, and concealeth the faults and defects in them, which he well knoweth.

Secondly, when as he asketh much above the worth, and protesteth that he cannot afford it better cheap.

How doth he offend in his Deeds?

Either in respect of the kinde, quality, or quantity, of his wares. In respect of the kinde, when as he selleth one thing for another, or one colour for another, presuming on the ignorance of the buyer.