Christian Religion, Catechism · Part 16

Christian Religion · Catechism · Part 16

p. 68ROM. chap. 2. verſ. 14, 15.

14 For when the Gentiles which hauehave not the Law, doe by nature, the things conteined in the Lawe, they hauing not the Lawe, are a Law vntounto themſelues:

15 Which ſhew the effect of the Law written in their hearts, their conſcience alſo bearing witnes, and their thoughts accuſing one another, or excuſing,)

AFter the doctrine of the creation and gouernment, what followeth?

The treatiſe of the Law?

VVhat Law?

The Morall law.

VVhy ſo?

Becauſe it was before the Goſpell, for it was giuen to Adam in his integritie, when the promiſe of grace was hidden in God.

Muſt it therefore be firſt in vſe?

p. 69Yea verely: touching the former dutie, or vertue of the Law, which is to ſhew vsus our dutie, and the ſinne, and the puniſhment thereof.

VVhy is it ſaid that the Law was not before Moſes?

That is to be vnderſtoood of the written Law, in the table of ſtones, by the finger of God: but that law was written in the beginning in the heart of Adam and Eue.

VVhat is the Law?

It is a doctrine commanding the perfection of godlineſſe and righteouſneſſe: and being handled in eueryevery booke of the Scripture, it is ſummarily contriued, firſt into ten words, or ten commandements: and then into two, which comprehend the whole ſumme of the Law, which are now to be ſpoken of.

VVhat are the rules that ſerue for further profiting vnderunder the Law?

The firſt rule is, that we hauehave the true knowledge and right vnderſtanding of the Law, without the which it is vnpoſſible to reape any of the former fruites. For how can a man acknowledge the breach of that law which he knoweth not? or how can he ſerue him in the endeuour of performance of it, vnleſſe he vnderſtand his Maſters will?

VVhat is the ſecond?

That the Law is ſpirituall, reaching to the ſoule, and all the powers thereof.

Declare this ſecond rule more at large.

The Law chargeth the vnderſtanding to know eueryevery dutie, euen all the will of God. It chargeth the iudgement to diſcerne betweene good and euill, betweene two good things which is the better. It chargeth the memorie to retaine; it chargeth the will p. 70to chuſe the better, and leaue the worſe; it chargeth the affections to louelove things to be loued, and to hate things to be hated.

Doth the Law require theſe alike of all.

No, but according to the ſex, growth in age, difference of calling: as more of a man then of a woman, of a yong man then of a childe, of a publike perſon then of a priuate man.

What is the third rule?

That the Law is perfect not onelyonly charging the ſoule, but alſo the whole ſoule: not only to know, diſcerne, retaine, will, and follow good, but to doe the ſame perfectly. So in condemning euill, it condemneth all euill, and in commanding good, it commandeth all good.

What is the fourth rule?

When the Law forbiddeth or commandeth any thing, it forbiddeth and commandeth all meanes thereunto.

What is the fifth rule?

Whatſoeuer the Law commands, it forbids the contrarie, and whatſoeuer it forbids, it commandeth the contrarie.

Why is eueryevery commandement ſet foorth vntounto vsus, by the ſecond perſon of the ſingular number, rather then by you, or no man, or eueryevery man?

That eueryevery particular man may know, that God ſpeaketh vntounto him.

What gather you of that?

That God wiſely preuenteth that commō ſpeech: that which is ſpoken to all men is ſpoken vntounto none. As it is the manner of men who can confeſſe that God is mercifull and righteous, and yet doe ſhift the p. 71matter to the generall, as if it did nothing belong vntounto them.

So much of the generall rules that belong to the commandements. Of how many ſorts are the duties of the Law?

Of two: of our duties to God, and of thoſe to our neighbour.

What are thoſe towards God?

Of his worſhip, and therefore to be preferred before the other towards our neighbour.

How may that further be ſhewed?

By the puniſhments: for the breaches of the firſt table are more ſeuerely puniſhed, then the breaches of the ſecond. As he that reuileth the Magiſtrate ſhal beare his ſinne: but he that blaſphemeth God, ſhall be ſtoned to death.

What gather you of this?

The craftie practiſes of the Papiſts, who make men beleeue, that chiefe godlineſſe doth conſiſt in the workes of the ſecond table; as in charitie, almes, &c. thereby deceiuing the people to enrich themſelues.

Are all the duties of the firſt table greater, then all the duties of the ſecond?

Yea, if the compariſon be equall: as the chiefe of the firſt table with the chiefe of the ſecond; the middle duties of the one with the middle duties of the other; and the laſt and leaſt of the former, with the laſt and leaſt of the latter; otherwiſe not. For if the murther of a man be compared with the leaſt abuſe of the name of God; or adulterie with the leaſt breach of the Sabbath; theſe of the ſecond table are greater.

How is this worſhip of God diuided?

p. 72Into that which is ſhut vp in the minde only, and that alſo which is declared by outward actions.

What conſider you in theſe words, I am the Lord thy God that brought thee out of the land of Egypt, out of the houſe of bondage, Thou ſhalt, &c.

Firſt, the preface to all the ten Commandements, and then the firſt commandement.

How is the preface ſet, as a reaſon to the obſeruation of all the Commandements?

Thus: If I be the Lord thy God which brought thee out of the land of Egypt, thou muſt then keep al my commandements; but I am the Lord thy God which brought thee out of the land of Egypt, therefore thou muſt keepe all my commandements.

How can this belong vntounto vsus which are not Iſrael?

But wee are the Iſrael of God, and it ſerueth further for a note vntounto vsus, to diſtinguiſh the true God from Idols of all ſorts.

VVhy doth the Lord make choice of that benefit, which nothing belongs vntounto vsus, rather then of any other, wherein we communicate with them?

Firſt, becauſe it is the manner of God, to allure the Iſraelites as children, with temporall benefits, hauing reſpect to their infirmitie and childhood: whereas we are bleſſed of God with greater knowledge, and therefore are men in reſpect of them.

Secondly, becauſe it was fitteſt to expreſſe the ſpirituall deliuerie from Satan by Chriſt, which was thereby repreſented: and ſo it belongeth no leſſe, yea more to vsus then to them. And being freed from the ſlauerie of our enemies, whereunto wee were ſo neere more then once, and which wee iuſtly had deſerued, p. 73euen that is matter of a great bond vntounto our God.

Thirdly, becauſe it was the lateſt benefit, the ſweetnes wherof was yet (as it were) in their mouth. And herein the Lord reſpected our corrupt nature, that are readie to forget old benefits how great ſo euer.

So much of the preface. What is the commandement?

Thou ſhalt hauehave no other gods before me.

What is to be conſidered in this commandement?

The inward worſhip of God: as appeareth by the words before me, that whereof I alone take notice. Where we muſt take heed we imagine no likenes of God, thereby ſetting vp an idoll in our hearts, if wee liken him to any thing whatſoeuer. For the better auoidance whereof, we muſt ſettle our mindes vponupon Chriſt, in whom only God is comprehenſible.

How many things are to be conſidered in the inward worſhip?

Two: according to the inward man; the former of the vnderſtanding, the other of the will and affections.

What is required touching the vnderſtanding?

Knowledge, firſt, of the properties and actions of God, as is before ſaid; his Subſtance being paſt finding out of man, or Angels. Secondly, faith both in beleeuing the things that are written of him, and applying to our ſelues that God is good.

What is contrarie to this?

To put our truſt in our ſelues, or in our friends, honour, wiſedome, money, learning or credit: which are but meanes giuen vsus of God to glorifie him the better.

p. 74What is our dutie concerning this and all other good meanes?

To truſt in God no leſſe when wee hauehave them, then when we want them.

VVhat vertue ariſeth of this trust and inclination?

Hope, whereby we patiently attend for all things that we neede at Gods hands: not only when wee hauehave the meanes, but alſo when wee ſee no apparant meanes: as the Iſraelites did in the deſert, and when the meanes ſeeme contrarie, as the three companions of Daniel, and Daniel himſelfe, and Iob, I will truſt in God although he kill me.

VVhat further ariſeth of theſe former vertues?

Humilitie, whereby we caſt our ſelues down before God, to acknowledge our inſufficiencie in our ſelues: and ſo all our behauiour ſhould be ſeaſoned with humilitie. Contrarie whereunto is preſumption, whereby we glorie and boaſt of our ſelues.

VVhat ſay you of the will and affections?

In the will and affections is required, firſt, louelove, that becauſe wee know and beleeue that he is good, we louelove him aboue all: which louelove (for that we cannot louelove God in himſelf) is then in truth in vsus, when we louelove his word and commandements.

VVhat is contrary to this louelove of God?

The louelove of our ſelues and of worldly pleaſures, for whoſe cauſe wee leaue thoſe duties which God craueth of vsus: whereas louelove requireth, that with Moſes and Paul wee ſhould wiſh our ſelues to be damned and accurſed, rather then the glorie of God ſhould any whit be ſtained.

VVhat further is required?

p. 55To feare him,Matth. 10. 1. Pet. 3.6.Matt 101 Pet 3:6 becauſe we know and beleeue he is iuſt aboue all. In which feare two things are required, firſt, that this feare be ſtronger to good then feare of men to euill. Secondly, that we doe not the good we doe onelyonly or principally for feare of danger, but for feare of God.

What is yet further required in the inward worſhip?

The reuerence of the Maieſty of God, in regard whereof we ſhould carrie ſuch ſhamefaſtnes in all our actions, that no vnſeemely behauiour may proceed from vsus; which if men ſtriue to do before Princes, much more ought we to ſtriue to doe the ſame before God.

How was this prefigured in the Law?

That when men would emply themſelues according to the courſe of nature, they ſhould goe without the hoſt, carying a paddle with them, to couer their feet, becauſe, ſaith the Lord, I am in the middest of you: whereby the filthineſſe of the mind was forbidden more then of the body, which equitie reacheth alſo vntounto vsus.

What is contrary to this reuerence of the Maieſty of God?

Irreuerence, or prophaneneſſe of men to Godward.

What is the ſecond Commandement?

Thou ſhalt not make thee any grauen Image, nor likeneſſe of things, &c.

What obſerue you in that this Commandement is next?

That the inward and outward worſhip of God, muſt needfully go together: ſo thoſe that dare preſent their bodies to a Maſſe, or any other falſe worſhip, p. 96and ſay that they keepe their hearts to God, are here conuicted of falſhood.

What is the ſumme of this Commandement?

The outward worſhip of God, as appeareth by the words, make, bow, worſhip.

What is forbidden in this Commandement?

All will-worſhip how great a ſhew ſoeuer it hauehave.

What are the parts of that wil worſhip?

The outward worſhip of

any beſides God.

God any otherwiſe then he cōmandeth.

You hauehave ſpoken of things generall in the outward worſhip of God: what are the particulars forbidden in the worſhip of God, otherwiſe then he commandeth?

Firſt, we are forbidden to make Images; and ſecondly, to bow vntounto them, or worſhip them.

Why is this part ſo largely ſet forth?

To meete with the corruption of men, and their readineſſe to Idolatrie.

Are all Images by this commandement vnlawfull?

No, but in Gods ſeruice: for in ciuill vſes they may be lawfull.

What gather you of this?

That the Popiſh doctrine of Images, that they are Lay mens bookes, is flat contrary to the word of God; and therefore falſe and erroneous.

What Images are moſt of all condemned?

To make an Image of God; for it is a great ſinne to imagine in our hearts that hee is like any thing, how excellent ſoeuer we do thinke it; but it is much worſe ſo to ſet him out to the view of others, conſidering that the mind can conceiue a further beautie p. 77then the hand of the Artificer can expreſſe. As the children of Iſrael were worthily condemned, for making God like a calfe.

Did not the Iſraelites worſhip the calfe, as the Papiſts ſay?

No: but they worſhipped God in the calfe:Exod. 32.5.Exod 32:5 for they ſaid, Let vsus make a feaſt to morrow to the Lord: otherwiſe Moſes had not done well in making them drinke that againſt their conſcience which they iudged to be God.Verſ. 20.

Wherein did they ſinne ſo grieuouſly?

In ioyning God to the worke of their own hands, which cannot be ioyned: for God ſaith by his Prophet Hoſea, You ſhall no more call vponupon me in Baal. Hoſ. 2.16.Hos 2:16So impoſſible it is truely to ſerue God by an Idoll, as the Papiſts doe.

How appeareth it that wee ſhould make no Image of God?

In the 4. of Deut. the Lord forewarned the Iſraelits,Verſ. 12. that as they ſaw no Image of him when he gaue the Law; therfore they ſhould make no likenes of him.

But what moues the Papiſts to point God like an old man?

The falſe expounding of that place in Daniel, where hee is deſcribed to bee the ancient of daies. Whereby is meant his Eternitie, that he was before al times. But whatſoeuer property by Image they deſcribe in God, that ſame is execrable.

VVhat other … of men beſides Images are heere forbidden?

All repreſentations of any grace of God otherwiſe then God hath appointed, or may bee allowed by his word.

p. 78What is to be obſerued herein?

1. Cor. 11.1 Cor 11We muſt keepe Pauls rule, who ſaith, that which I hauehave receiued, I hauehave deliuered vntounto you: for if he could adde nothing to Gods ordināce, much leſſe may we.

VVhat further is forbidden?

All the meanes of Idolatry, and therefore no profeſſour of the truth, may marry one of another religion, or that is not godly, at leaſt in ſhew; all which concerne things vnchangeable.

VVhat things changeable are heere forbidden?

All ſuch ceremonies which are repugnant to Gods word.

So much of the things forbidden: what are the things commanded?

Deut. 4.2.Deut 4:2Moſes declareth it, ſaying, Doe that which I command thee and doe no more.

Of how many ſorts are they?

They are partly ſuch as we giuegive vntounto God, and partly ſuch as God giueth vntounto vsus.

VVhat are the things that we giuegive vntounto God?

They are either

ordinary or

extraordinary.

VVhat are the ordinarie?

Prayer for ſuch things as we lack, which both publikely and priuately muſt be vſed of all Chriſtians.

VVhat are the extraordinary?

Faſting, and feaſting, all vntounto God.

VVhat are the things God giueth vsus to ſerue him by?

Firſt, the creatures in whom we may behold the glory of God, his word, Sacraments, miniſtery, and cenſures.

p. 79So much concerning the words, Thou ſhalt not make any Image of any thing, &c. What is to be obſerued of that it is ſaid, thou ſhalt not worſhip them?

That it is a farther degree of Idolatrie, as to ſhrine, clothe, and couer them with pretious things; to kneele or light a candle before them, &c. or to praiſe theſe inuentions of men: wherein although the groſſe Idolatrie of Poperie bee taken away from amongſt vsus, yet the corruption cleaueth to the hearts of many, as is ſeene in them that make courteſie to the Chancell where the high altar ſtood, and giuegive the right hand vntounto ſtanding croſſes.

The worſhip of what Images is here forbidden?

The worſhip of all ſuch as are made with mans hands; and ſuch as Eſay ſpeaketh of,Eſa. 44. Pſal. 115.Isa 44Ps 115 when one peece of wood is caſt into the fire, and another of the ſame tree is made an Idol: and ſuch Hoſea meaneth, ſaying, They worſhip their gold & ſiluer. And laſtly, ſuch as hauehave eyes and ſee not, mouthes and ſpeake not, eares and heare not, noſes and ſmell not, feete and goe not, &c.

What gather you of this?

That the Popiſh Idolatrie is here flatly condemned. For although they worſhip not Iupiter, Mars and ſuch like, but the godly Saints (as they ſay:) yet the worſhip of their ſaints is alike with the other; becauſe theſe places of Scripture doe agree to the one as well as to the other.

The reuerent geſtures of the body being forbidden to be giuen to Images: it ſeemeth thereby that they are commanded to be giuen to the God of heauen.

So they are.

p. 80Is there any vſe of our bodily behauiour before God, ſith he is a ſpirit and ſearcheth the heart?

Yes verily: for firſt the body it ſelfe oweth a dutie vntounto God: Secondly, it is a glaſſe to ſhew the affections of the mind. Thirdly, the mind is the better holden in the thing affected, when both body and mind goe together.

What geſtures are moſt conuenient for the body?

Diuers, according to diuers exerciſes: as at the reading of the Word ſtanding, at prayer kneeling, and therby to witnes our humility, by caſting down our eyes, our confidence by caſting them vp; or with the Publican to knocke our breaſts.

What further is forbidden here vnderunder the worſhip of Images?

To vſe any thing God hath commanded otherwiſe then God hath appointed; for the braſen ſerpent abuſed, was worthily broken in peeces, and the Iſraelites for carting the Arke were worthilie puniſhed.2. King. 18.4.2 Kgs 18:4

What elſe?

To pray for ſuch things as God hath made no promiſe of,2. Sam. 6.2 Sam 6 or for ſuch perſons; as for ſoules departed, or thoſe that ſin to death, or to thanke God for things vnlawfully gotten or come vntounto. Alſo ſome abuſes of the word are here condemned, as to vſe peeces of Saint Iohns Goſpell about their neckes, or any other Goſpell to heale diſeaſes.

Peoceed to the reſt of the things forbidden.

The abuſe of the Sacraments, which in Poperie are made ſacrifices, alſo the abuſe of the Miniſtrie, which is giuen to edifie, and not to exerciſe tyrannicall Lordſhip ouer his flocke and fellow ſeruants, as doe p. 81the Biſhops of Rome.Matth. 14.Matt 14

So much of the Commandement: what are the parts of the Reaſon?

A threatning to reſtraine from diſobedience, and a promiſe to allure to obedience.

What is the ſumme of the threatning?

That hee will puniſh the offender both in himſelfe, and children to many generations; the greatneſſe whereof he ſhewes by comparing his wrath to the rage of a ielous husband, vponupon the vnchaſt behauiour of his wife.

Declare the ſame more at large.

If any are ioyned vntounto God in Chriſt, and promiſed in Baptiſme to ſerue him alone, yet notwithſtanding will ſerue others how good ſoeuer they be, Angels or Saints; they ſhall not eſcape Gods wrath: for if corporall adulterie be ſo ſeuerely puniſhed, much more ſpirituall.

But how doth that agree with the righteouſneſſe of God, to puniſh one for another?

Very well: for if Princes, whoſe iudgements are not ſo deepe as Gods; which are paſt finding out, yet do diſinherit and put to ſhame the poſterity of Traitors; the Lord may doe it more iuſtly. For the wicked child following his fathers ſteps, is a Traitor himſelfe, hauing both his fathers ſin, and his owne vponupon his head.

Is there any that hate God?

Yes verily: for ſo many as louelove otherwiſe then God hath commanded hate him; for although eueryevery Idolater will ſay that hee loued God; yet heere God witneſſeth of him that he is a lier, and that he hateth God, in that he hateth the worſhip that he commandeth; p. 82in the louelove whereof, God will hauehave experience of his louelove.

So much of the threatning: what is the ſumme of the promiſe?

That he will bleſſe the obedient vntounto many generations, both in themſelues, their children and poſteritie, and in whatſoeuer belongeth vntounto them.

What is the third Commandement?

Thou ſhalt not take the name of the Lord thy God in vaine, for the Lord wil not hold him guiltleſſe that taketh his name in vaine.

VVhat is meant by the name of God?

The titles, and properties of God, together with the ordinances, workes, and the whole outward worſhip of God, as that whereby God is made knowne vntounto vsus; taken from the manner of men which are knowne by their names.

VVhat is meant by this word, in vaine?

All abuſe of them, taking the ſmaller fault to declare the hainouſnes of the greater, as when it is falſely taken or blaſphemed.

What requireth God of vsus in this Commandement?

Our carefull and heedie watch, as to auoide the prophaning and abuſe of the things aforeſaid by our tongue; ſo to vſe them with all reuerence and circumſpection to ſuch vſes as they are appointed vntounto.

Why was it needfull to hauehave a ſpeciall commandement, for the vſe of the tongue in Gods ſeruice?

Iames 3.Jas 3Becauſe it is an vntamed euill, and vnbrideled; ſo that one whole Commandement is not employed amiſſe for the direction of it in the worſhip of God. And ſeeing in the ſecond table, there is a commandement almoſt wholly imployed about the reſtraint of p. 83the abuſe of our tongue to our neighbour; there is much more need of the reſtraint of it in Gods ſeruice.

What is here generally to be obſerued?

That ſith God without vsus is able to maintaine his glorie, either by himſelfe, or giuing it to Angels; and that wee are ſo highly honoured in that we are truſted with the keeping of the honour thereof, we ſhould be very charie of it, and carefull to diſcharge our part faithfully, in walking worthie of this honour and defence of his name which he vouchſafeth vsus.

What is that wherein this our carefulnes is required?

A diligent preparation before we ſpeake of any of theſe holy things, by conſidering both of the cauſe that ſhould moue vsus to ſpeake of them, and of the reuerent manner of mentioning them.

What are the parts of the prohibition?

An vnreuerent, or a ſudden and cauſeleſſe ſpeaking of the titles, properties, actions and ordinances of God, as when one will ſay (O Lord, O God) or in wondring wiſe (good God!) in matters light and of no moment.

What diſpoſition is required of vsus in the mention of them?

To thinke vponupon the greatnes of Gods power, to puniſh the taking of them amiſſe, and to bleſſe the right vſe of them. For which cauſe wee ought to remember that which is written,Pſal. 99.….Ps 99 that the name of God is fearefull.

What things are more ſpecially forbidden?

The abuſe of oathes and vowes.

In taking an oath what chiefly ſhould we regard?

p. 84Firſt, whether the matter bee doubtfull whereof wee ſpeake. Secondly, whether it be weightie and worthie of an oath.

May then ſuch perſons as hauehave no weightie matters to deale in, take an oath at all?

No verely: So it is altogether vnlawfull for children to ſweare, and alſo becauſe they cannot thinke ſufficiently of the dignitie of an oath:Rom. 1.9.Rom 1:9 and no Atheiſt or prophane men ſhould ſweare, becauſe either they beleeue not God, or they ſerue not God. In women oathes ſhould be more ſeldome then in men, in ſeruants then in maſters, in poore then in rich, becauſe they deale not in ſo weightie matters.

What thirdly muſt we regard in taking an oath?

Heb. 6.Heb 6Whether the matter may bee paſſed by Verely or Truly: for then by the example of Chriſt wee muſt ſpare the oath. Fourthly, whether he for whoſe cauſe wee giuegive the oath, will reſt in it, and giuegive credit vntounto it: for otherwiſe the name of God is taken in vaine. Fiftly, if an oath be giuen, we muſt vſe no other then Gods word alloweth: although in receiuing an oath of another which is an Infidell, a man may receiue it from an Idolater ſwearing by his falſe gods.

VVhat is contrarie to the right vſe of an oath?

Firſt, a raſh oath. Secondly, a ſuperſtitious oath, as by the Maſſe, and our Ladie. Thirdly, a blaſphemous oath. Fourthly, the opinion of the Anabaptiſts, that an oath is vnlawfull.

What is the right vſe of a vow?

To cōfirme our faith, or to declare our thankfulnes.

How is it abuſed?

Either by vnlawfull vowing, or not paying our vowes, or elſe delaying and deferring the paiment.

p. 85Hitherto of the Commandement. What is the ſumme of the Reaſon?

By this threat he meaneth extreme vnhappineſſe to the tranſgreſſors.Gen. 35.1.Gen 35:1 For it being our happineſſe to hauehave our ſinnes couered, and not imputed; it muſt needes bee extreme vnhappineſſe to hauehave them reckoned and imputed vntounto vsus. Neither ſhall the tranſgreſſor eſcape vnpuniſhed, although hee flatter himſelfe: yea, and though the Miniſter alſo, and Magiſtrate, pronounce him as innocent, as if then all danger were paſt; when as the heauieſt plague from the Lord is yet behind, and will ſurely light vponupon him, except he repent.

Rehearſe the fourth Commandement.

Remember the Sabbath day to ſanctifie it,Pſal. 32.Ps 32 ſix daies ſhalt thou labour, &c.

What is the ſumme of this Commandement?

That vponupon the Lords day, wee ſeparate our ſelues wholly from all other exerciſes, to the ſeruice and worſhip of God alone.

Is the Lords day only a ſeparation to Gods ſeruice?

No: for of this nature alſo are faſts, for auoiding of ſome great euill; and thankfull feaſts, for the obtaining of merciemercy in that behalfe.

To what commandement then doe you referre the Churches meeting on the working daies?

That is alſo by a manner of ſpeech of one part for the whole, contained in this commandement; yea it reacheth alſo to the times which the familie appointeth, that eueryevery one for his priuate and lone prayer purpoſeth, although the bond to that time is not ſo ſtrict, as is the bond to obſerue daies of reſt.

VVhat need is there eueryevery ſennight of a whole day p. 86to ſerue God in, ſeeing we may ſerue God eueryevery day?

That is not enough: for to the end we ſhould not plunge our ſelues ſo deeply into the affaires of the world, from whence wee ſhould not recouer our ſelues; the wiſedome of God hath thought good, that one day in ſeuen there ſhould be an intermiſſion from them, when wee ſhould wholly ſeparate our ſelues to the ſeruice of God.

What other can you alleage?

For that a whole day is needfull for the performance of the whole ſeruice of God, hearing of publike prayer and the word preached, catechiſing, adminiſtration of the Sacraments, exerciſe of holie diſcipline, and conſideration of the glorie of God in the creatures.

What further?

For that if Adam in his perfection had need of this helpe, much more we, which are ſo grieuouſly corrupted.

You are then of iudgement, that the reſt of the Lords day and of the ſeuenth day cannot be taken away.

Yea verely, as that which is conſtantly and perpetually to be obſerued.

How proue you that this commandement is not ceremoniall but perpetuall?

Firſt, no Ceremonie hath place in the morall Law whereof this is a part: otherwiſe if this be Ceremoniall, then there are but nine words. Secondly, for that it was written by the finger of God, which the Ceremonies were not. Thirdly, it was written in tables of ſtone, as to ſignifie the hardneſſe of our hearts, ſo to ſignifie the continuance of it. Fourthly, it was before any ſhadow or ceremonie, yea before p. 87Chriſt was promiſed, whom al ceremonies hauehave reſpect vntounto.

But ſith it ſometime ſhadowed our eternall reſt: is it not therefore ceremoniall?

That followeth not: for that the ceremonie of repreſentation of the ſpirituall reſt, came after the commandement of the reſt; and therefore is acceſſorie and accidentall; for which cauſe the time of correction and of aboliſhment of ceremonies being come, that ceremonie may well fall away, and yet the Commandement remaine, as being not of the ſubſtance of the Commandement.

HaueHave you yet any further reaſon to confirme the perpetuity of the reſt of the ſeuenth day?

Our Sauiour Chriſt willing his children which ſhould liue about 40. yeeres after his aſcenſion,Mat. 24.Matt 24 to pray that their flight might not bee vponupon the Sabbath, thereby to hinder them in the ſeruice of God; doth thereby ſufficiently declare that hee held not this Commandement in the account of a ceremony.

But is our rest vponupon the Lords day or Sunday perpetuall and vnchangeable? or may not another ſeuenth day be placed in ſtead thereof?

No creature in heauen or earth can alter it.

Why ſo?

Becauſe as God ceaſed from his labors on the Saturday: ſo Chriſt ceaſed from afflictions on the Sunday. As the one therefore was ſanctified in regard of the creation; much more ſhould the other bee ſanctified in reſpect of the reſtoring and redemption of the world, being a greater worke then the creation.

Is there any further proofe hereof?

The continuall practiſe of our Sauiour Chriſt,Iob. 20.19. and 26.Job 20:19Job 20:26 and p. 88of the Apoſtles ſhould bee a ſufficient rule vntounto vsus;Act. 2.1. and 20.7. &c. Reuel. 1.10. 1. Cor. 16.1.Acts 2:1Acts 20:7Rev 1:101 Cor 16:1 much more when the Apoſtles hauehave added a commandement thereof.

When doth this our Sabbath begin?

At the dawning of the day; for Chriſt roſe in the dawning: and to put a difference between the Iewiſh Sabbath, and the true Chriſtian Sabbath it is needfull that ours ſhould begin at morning, when by the reſurrection of Chriſt the world began to be renued; whereas the other began at night, when the world in the creation thereof was finiſhed.

Declare that by ſome example.

Act. 20.Acts 20Paul being at Troas, after he had preached a whole day vntill midnight, celebrated the ſupper of the Lord the ſame night, which was a Sabbaths day exerciſe: and therefore that night following the day, was a part of the Sabbath: for in the morning he departed, hauing ſtayed there ſeuen daies: whereof it is euident that it was done on the Lords day.

How is the Commandement ſet forth?

Firſt in a ſhort ſumme, and after declared by parts.

What is the ſhort ſumme?

Remember thou keepe holy the Sabbath day.

What is to be obſerued in the word, Remember?

That although all the Commandements are needfully and diligently to be remembred, yet this more ſpecially.

Why ſo?

Firſt, becauſe this Commandement hath leaſt light of nature to direct vsus to the obſeruation of it.

Secondly, for that wee are naturally moſt negligent in the obſeruation of this, in ſuffering our ſelues to be with drawne by our worldly buſineſſe, from p. 89Gods ſeruice vponupon the Lords day: therfore this ſpeciall warning is added to it.

What is it wee ſhould here remember, for the better ſanctifying of the Sabbath?

That we ſhould compaſſe all our buſineſſe within the working daies, that the worldly affaires enter not or encroch into poſſeſſion of the Lords day; not onelyonly willingly, but not ſo much as by any forgetfulneſſe: as when for want of foreſight the payment of money due by obligation falleth out on that day.

What are the parts of the Commandement?

They conſiſt, partly in declining from things vnlawfull, and partly in doing the dutifull workes of this day.

What muſt wee decline and leane vndone on the Lords day?

Generally all our workes,Numb. 15.32.33. Exod. 31.10.11.12.Num 15:32Num 15:33Exod 31:10Exod 31:11Exod 31:12 and particularly thoſe of the leaſt importance, as gathering of ſtickes; alſo thoſe of greateſt weight, as to worke in harueſt, or on the Tabernacle and building the Temple.

What gather you from hence?

In the forbidding of the gathering of ſtickes,Exod. 34.21.Exod 34:21 that the reſt of the Lords day is broken by the ſmalleſt workes: and in that it was forbidden to build the Lords houſe vponupon the Lords day, that the greateſt and moſt important buſineſſe, as working in ſeed time and harueſt, is forbidden.

Is it meerely vnlawfull to doe any bodily worke on the Lords day?

Things belonging to common honeſtie, and alſo to neceſſity for preſeruation of life, health, and goods, which otherwiſe would periſh if they were not ſaued on that day, are excepted.

p. 90Are we as ſtrictly bound to keepe this Commandement as the Iewes?

Yes verily, ſo farre as the Commandement reacheth; and more then they, becauſe of the greater meaſure of Gods graces vponupon vsus aboue that which was vponupon them.

Exod. 35.3. and 16.23.Exod 35:3Exod 16:23What do you ſay to the making of a fire, and dreſsing of meat vponupon the Lords day? for neither of theſe were lawfull to the Iewes.

Not to make a fire, or dreſſe meat on the Sabbath, were proper to the Pedagogie or maner of the gouernment of the children vnderunder the Law; as may appeare in that there was no Commandement of ſuch ſtrict obſeruance of the Sabbath before the Law was giuen by Moſes: it being therefore not perpetuall, muſt neceſſarily follow to be ceremoniall.

Why is there ſo large a rehearſall of works and perſons in this Commandement?

To take away all excuſes from all perſons: for the Lord did ſee the corruption of men, who if they themſelues come to the Church would thinke it ſufficient, tewing and wearying their ſeruants at home with continuall labour, as many doe; ſo that it were better to be ſuch mens oxen then ſeruants, for the ſmall care they hauehave of their ſoules.

What is the vſe then of this rehearſall?

That eueryevery one is bound to yeeld a dutie vntounto God.

Was it not ordained alſo for reſt vntounto beaſts, and honeſt recreation for men, eſpecially ſeruants?

They that ſay it was a policie for the reſt and refreſhing of men and beaſts, which could not otherwiſe continue without it, ſay little or nothing to the p. 91purpoſe; ſith all things here contained, do concerne the worſhip of God: but that tewing and wearying of ſeruants and beaſts is againſt the ſixth commandement.

Why doth he then make mention of the beaſt in this Commandement?

Becauſe of the whole imployment of men in the Lords ſeruice; for that beaſts cannot bee trauelled, vnleſſe man be withdrawne from Gods ſeruice: yea though the beaſt could labour without mans attendance, yet his mind would be caried thither.

But to whom ſpecially is the charge of this Commandement directed?

To Houſholders and Magiſtrats.

What is the charge of Houſholders?

That not onelyonly himſelfe keepe the Lords day, but his wife and all his children and ſeruants: for as they ſerue him in the weeke; ſo muſt he ſee that they ſerue God on the Sabbath.

What gather you of this?

That a Houſholder ſhould at leaſt be as carefull of the Lords buſineſſe as of his owne: and if hee will not keepe ſuch a ſeruant as is not faithfull in his ordinarie worke; much leſſe ſhould he keepe any that will not be carefull in the Lords worke, how skilfull ſoeuer he be in their owne.

VVhat is the Magiſtrats part?

To ſee that all within his gates keepe the Lords day: which ſith he muſt doe to ſtrangers, as Turkes and other infidels, by cauſing them to ceaſe from labour, and to reſtraine them from all open and publike contrarie worſhip of God, much more to all the p. 92ſubiects vnderunder him, whom hee ought to force to heare the word.

So much of the things that are forbidden, and of the perſons whom this Commandement concerneth. What is to be done on the Lords day?

We muſt wholly exerciſe our ſelues in the holy ſeruice of God, partly in the Church, which is the proper vſe of the Sabbath; and partly out of the Church and in the familie, the better to performe the exerciſes in the Church before they bee done, and the more to profit by them after they are done.

What muſt we doe in the Church?

1. Cor. 16.1 Cor 16Heare the word preached, pray with the congregation, receiue the Sacraments in the appointed time, and to giuegive vntounto the poore according to our wealth and the bleſſing of God vponupon vsus.

What muſt be done out of the Church?

Luk. 14.7. to 16.Luke 14:7–16Examination of our ſelues and thoſe that belong vntounto vsus, what wee hauehave profited; familiar talke of things belonging vntounto the kingdome of heauen;Pſal. 80.Ps 80 alſo we muſt meditate vponupon the exerciſes, and vponupon the creatures,Pſal. 92.Ps 92 and vponupon the prouidence, eſpecially that in the gouernment of the Church; and viſit the ſicke; for that is a worke of the Sabbath.

What further proofe hauehave you of this continuall exerciſe?

In the Law, eueryevery euening and eueryevery morning were ſacrifice, swhich on the Sabbath were multiplied: and the Pſalme appointed to bee ſung that day, declareth that it is a good thing to begin the praiſes of God early in the morning,Pſal. 92.Ps 92 and to continue the ſame till it be night.

p. 93What gather you of this?

That al exerciſes which ſerue not to make vsus more fit to y^e Lords work, are vnlawful vpō the Lords day.

What difference do you make between Sabbath nights and other nights?

Great: for we ſhould lay our ſelues down in greater quietneſſe that night, vponupon the ſenſe and feeling of the comforts of the former exerciſes: So that our ſleepe ſhould be more quiet, by ſo much as the former exerciſes of the day hauehave bin more holy; otherwiſe we ſhould declare we hauehave not kept a holy day to the Lord.

So much of the commandement. What is the reaſon?

A ſecret reaſon of compariſon of the leſſe: that for ſo much as God hath giuen man ſixe daies to doe his owne buſineſſe in, whether in labour or honeſt refreſhing, which might hauehave giuen but one; hee ought not to grutch vntounto God, the ſeruice of one whole day in ſeuen, who might hauehave taken ſixe to himſelfe, and left one onelyonly to him.

What gather you from thence?

The inequall and niggardlie dealing of men with God.

How ſo?

For that by this commandement, asking at their ſeruants hands the worke of a whole day, yet in the Lords day are contented, both for themſelues and thoſe vnderunder them, to meaſure the day at three or foure houres; vſing one meaſure to mete the ſeruice due vntounto them, and another to mete the ſeruice due vntounto God; which thing is abominable before God,Prou. 11.7.Prov 11:7 and ſo much the more as the things are greater wherin the vnequalitie of meaſure is.

p. 94What is the other reaſon?

A reaſon expreſſed, which depēdeth vponupon the example of God: That as God hauing made all things in the ſixe daies, reſted the ſeuenth from creating any more; ſo ſhould we reſt from all our owne works.

Was the Lord idle on the ſeuenth day?

No verilie: he did a great work in preſeruing the things created. So muſt we learne not to be idle vponupon the Lords day, but to attend vponupon the Lords ſeruice: by whoſe example wee may ſaue things on that day, but no waies get or gaine more.

What is meant by ſanctifying?

Setting apart from worldly buſines to the ſeruice of God.

What by bleſsing?

Not that this day in it ſelfe is more bleſſed then other daies, but by bleſsing it, hee meaneth thoſe that keepe it ſhall be bleſſed.

Wherein are they ſaid to be bleſſed that keep the Sabbath day?

Firſt, in al the holy exerciſes of the Sabbath, which ſhal ſerue to their further increaſe, both of the knowledge and feare of God: ſecondly, in matters of this life, we ſhal not onelyonly not be hindred by keeping the Sabbath, but more bleſſed then if we did worke that day: as of the other ſide, the gaine on the Lords day, ſhall, by the curſe of God, melt and vaniſh away, what ſhew of profit ſoeuer it hauehave.

So much of the first table concerning pietie, whereby God as a King, or father of a houſhold, doth teach his ſubiects or familie, their duties towards himſelfe: What is taught in the ſecond table?

Iuſtice, ſet downe in ſixe commandements. Wherby p. 95he teacheth his ſubiects and family, their duties one towards another.

What is generall to them all?

That it is like vntounto the firſt table: which is, that according to our meaſure of profiting in the firſt Table, men profit alſo in this. In which reſpect, the Prophets and Apoſtles, doe commonly trie the ſinceritie and vprightneſſe of profiting vnderunder the firſt Table, by the forwardneſſe in the ſecond.

What is further common to all?

That out of our louelove to our neighbour, wee draw all our duties to all men, reaching them euen to the wicked; ſo farre forth as we hinder not Gods glorie, nor ſome great dutie to other, eſpecially the houſehold of faith.

May not that which ſeemes our dutie to man hinder the honour of God?

Sometime it may ſo fall out, that that which men require, and that (commonly) of right, may not be giuen: as Rahab, being ſubiect to the King of Iericho, ſhould hauehave failed in her dutie, if ſhe had ſent the ſpies at the Kings commandement, (ſhee preferring the obedience ſhe owed to God, before the dutie ſhe owed to man.) In regard whereof alſo, Ionathan reuealed his fathers counſell vntounto Dauid, preferring the greater dutie before the leſſer. So we owing a greater dutie to our Countrie, then to our naturall kindred; muſt rather refuſe to relieue them if they bee Traitors, then to ſuffer any hurt to come to our Countrie.

But what if two hauehave need of that, which I can beſtow but vponupon one only?

I muſt make choice of thoſe that bee of the houſehold p. 96of faith before others, and of my kinſmen before ſtrangers.

So much of the generall. How are theſe ſixe diuided?

Into ſuch as come vntounto conſent, and further: and ſuch as come not to conſent.

What Commandements come to conſent, and further?

The firſt fiue of this ſecond Table.

How are they diuided?

Into thoſe that concerne ſpeciall duties to ſpeciall perſons, and thoſe that concerne general duties to al.

What Commandements concerne ſpeciall duties?

The firſt of the ſecond Table.

What is the ſumme of the Commandement?

All ſpeciall duties to man, in regard of his and our ſpeciall calling.

How many ſorts of perſons are here to be conſidered?

Two, vnequall and equall.

Who are vnequall?

Superiours and inferiors.

What are ſuperiours?

They are ſuch, as by Gods ordinance hauehave preeminence, and are termed by the name of Parents.

Why are all ſuperiours called by the name of parents?

For that the name of parents being a moſt ſweete name, men might thereby be allured the rather to the duties they owe, whether they bee duties that are to bee performed to them, or which they ſhould performe.

What elſe?

For that the ſame at the firſt, and in the beginning of the world, were both Parents, Magiſtrates, Paſtors, Scholemaſters, &c.

p. 97How doth this agree with the Commandement of Chriſt, that we ſhould call no man father or maſter vponupon earth?

The anſwere is, that our Sauiour meaneth onelyonly to reſtraine the ambitious titles of the Phariſies in thoſe daies, which deſired not onelyonly ſo to bee called, but that men ſhould reſt in their authority alone.

What is the honour due to ſuperiours of all ſorts?

Reuerence of the mind, declared by ſome ciuill ſubmiſſion, as of riſing before them, and of giuing them the honour of ſpeaking firſt.

Is there no dutie of ſuperiors towards their inferiors?

Yes: that they carrie themſelues ſo, as they may be worthie the honour is giuen them.

How many ſorts of ſuperiors are there?

Two: without authority, and with authority.

Who are ſuperiors without authority?

Such as God hath by nature, or by ſupereminent gifts, lifted aboue vsus; as the elder before the yonger, the skilfull before him that hath leſſe skill.

VVhat is our dutie towards ſuch?

Firſt, to acknowledge the things wherein God hath preferred them vntounto vsus. Secondly, to make our benefit of them ſo farre as our calling will ſuffer.

VVhat is the dutie of them that are elders in yeeres?

By graue and wiſe cariage of themſelues, to procure reuerence vntounto themſelues.

VVhat followeth thereof?

That of the one ſide they auoid lightneſſe and variableneſſe: of the other, ſowerneſſe and auſterity.

VVhat is the dutie of ſuch as are ſuperiors in knowledge and skill?

p. 98To vſe their skill ſo as others may be benefited by them.

Who are the ſuperiors with authority?

Such as by office hauehave charge ouer others.

What are the inferiors?

Such as be committed vntounto their charge.

What generall dutie is there betweene the ſuperiors and inferiors of this ſort?

1. Tim. 2.1. Pſal. 20. & 21. Gen. 24.1…. Pſal. 3.9. & 25.22. and 28.9.1 Tim 2:1Ps 20Gen 24:1Ps 3:9Ps 25:22Ps 28:9To pray more eſpecially one for another.

What is required of the inferiors?

Two things: ſubiection, and obedience.

What is ſubiection?

An humble and ready mind of ſubmitting themſelues to the gouernment which is ſet ouer them, in acknowledging the neceſſity of their power in gouerning them.Rom. 13.1. Tit. 3.1. 1. Tim. 6.1.Rom 13:1Titus 3:11 Tim 6:1

What is obedience?

A voluntarie and heartie doing of that which the ſuperiors commande, or patient ſuffering of that they ſhall afflict them in;Epheſ. 6.5.6.7. 1. Pet. 2.19.20.Eph 6:5Eph 6:6Eph 6:71 Pet 2:191 Pet 2:20 albeit it ſhould bee either without iuſt cauſe, or more exceſſiuely then the cauſe requireth.

Is there no reſtraint of this obedience?

None, ſauing that which we owe vntounto God; in regard whereof our obedience to them muſt bee in the Lord;Epheſ. 6.1. and 5.24. 1. Sam. 22.17.Eph 6:1Eph 5:241 Sam 22:17 that is, onelyonly in lawfull things; otherwiſe we are with reuerence to refuſe, and alledge our duty vntounto God for our warrant.

So much of inferiors in generall. What is the dutie of ſuperiors?

Prudently to gouerne ſuch as are committed vntounto p. 99them, not as Tyrants, but as thoſe which hauehave a Gouernour aboue them, to whom they ſhall giuegive an account: and as thoſe which rule ouer them, which are partakers of the ſame glory themſelues looke for.

In what things doth this conſiſt?

In two: direction, and recompence or reward.

Wherein conſiſteth direction?

In word and in worke.

What muſt be done by word?

They muſt bee inſtructed and commanded in the things which pertaine to God, and to their ſpeciall callings.

Muſt eueryevery ſuperior in authority, bee carefull for the inſtruction of his vnderlings in the things of God?

Yes verily: and herein God hath declared his ſingular care of the euerlaſting good of men: who hath therefore commended the care of Religion to ſo many, to the end they might be ſo much more aſſuredly kept in the feare of God.

What is direction in worke?

Good example of life, whereby we are to goe before them.

Hitherto of Direction: What is Recompence?

It is either a cheerefull reward for well doing, or a iuſt chaſtiſement for euill; which both ſhould bee anſwerable to the deed done.

How many kinds of inferiors are there?

Two: priuate and publike, and conſequently ſo many ſuperiors.

p. 100VVhat is the dutie of inferiors in priuate?

Gen. 39.2.3.4.Gen 39:2Gen 39:3Gen 39:4According to their places and gifts, to performe that which is commanded by the gouernors thereof for the good of the houſhold.

VVhat is the dutie of the ſuperiors in the houſhold?

Prou. 27.23.24.25. Prou. 31.15. Gen. 18.6.7.8. 1. Tim. 5.8.Prov 27:23Prov 27:24Prov 27:25Prov 31:15Gen 18:6Gen 18:7Gen 18:81 Tim 5:8Prouiſion of food and raiment, both ſufficient and agreeable to eueryevery ones eſtate; after, familiarly to teach them, and to goe before them in prayer accordingly.

VVho are the gouernors in the houſhold?

Epheſ. 5. and 6. Col. 3. and 4.Eph 5Col 3Firſt the husband in regard of the wife, then the parents in regard of their children, and laſtly the maſter in regard of his ſeruants.

VVhat is the dutie of the ſeruant in regard of his maſter?

With care and faithfulneſſe as in the preſence of God,Gen. 24.10.11. &c. Epheſ. 6.5.6.7.Gen 24:10Gen 24:11Eph 6:5Eph 6:6Eph 6:7 to beſtow himſelfe wholly the times appointed in his maſters buſineſſe.

VVhat is the masters dutie?

Deut. 24.14. & 15.13.14.Deut 24:14Deut 15:13Deut 15:14To recompence his ſeruice, according as the Lord hath bleſſed him by his labour.

VVhat are the common duties to the husband and wife?

Epheſ. 5.25.Eph 5:25Mutuall louelove one to another, declared by

mutuall helpe

due beneuolēce:

yet ſo as the word preſſeth louelove at the husbands hands more then at the wiues, becauſe men are commonly moſt ſhort of that dutie.

VVhat is the wiues dutie to her husband?

Epheſ. 5.22.Eph 5:22Firſt, ſubiection in a more gentle kind then others: for albeit it be made heauier then it was from the beginning through her tranſgreſſion; yet that yoke is eaſier then any other ſubiections: and from p. 101ſubiection, obedience, wherein wiues are oft ſhort, as the husband in louelove.

Secondly,1. Cor. 11.7.1 Cor 11:7 ſhe muſt repreſent his godly and commendable image in all her behauiour: that in her, a man may ſee the wiſedome and vprightneſſe of her husband.

Thirdly, ſhe muſt be a helper vntounto him,Gen. 2. 1. Tim. 3.11.Gen 21 Tim 3:11 by ſauing that which he bringeth in.

VVhat is the husbands dutie to his wife?

In an entire louelove vntounto her,Epheſ. 5.Eph 5 to defend her from all euill, as he would cheriſh his owne fleſh, as Chriſt doth his Church.

VVhat is the dutie of children to their parents?

It is either generall or ſpeciall.

VVhat is generall?

So to carrie themſelues both in their parents tuition, and after they are departed from them,Prou. 10.1. and 17.25. & 32.28.Prov 10:1Prov 17:25Prov 17:32Prov 17:28 as they may cauſe their parents in their good bringing vp to be commended.

VVhat is the ſpeciall dutie?

That they ought not ſo much as attempt to beſtow themſelues in mariage, without their parents cōſent.Gen. 24. Iudg. 14.1. Gen. 21.21. and 27.46. & 28.9. 1. Cor. 7.36.37.38.Gen 24Judg 14:1Gen 21:21Gen 27:46Gen 28:91 Cor 7:361 Cor 7:371 Cor 7:38

VVhat reaſon hauehave you to perſuade children vntounto this dutie?

That ſeeing their parents hauehave taken ſuch great paines and trauell in bringing them vp, they ſhould reape ſome fruits of their labours in beſtowing of them; beſide, that they giuegive them this honour, of eſteeming them better able to prouide for their mariage.

Is this dutie required onelyonly of children to their naturall parents that begat them?

No: it is alſo required of children to their vncles p. 102and ants,Heſt. 2. or to any other vnderunder whom they are, and that be in ſtead of parents when parents are dead.

What is the ſecond dutie of children to their parents?

1. Tim. 5.1 Tim 5That if their parents ſhould want any thing wherwith God hath bleſſed them, they ſhould be readie to releeue them.

So much of the duties of children to their parents. What are thoſe of parents towards their children?

They are either common to both parents, or particular to either of them.

What are the common duties of both parents?

Prou. 20.11. & 22.6. Gen. 4.2.Prov 20:11Prov 22:6Gen 4:2They muſt marke the wits and inclinations of their children, and their owne ability: and ſo applie them in good time accordingly.

What is the ſecond common dutie?

2. Cor. 12.14.2 Cor 12:14To lay vp and prouide ſomewhat for their children, eſpecially as they hauehave receiued of their anceſtors, that they leaue the ſame to their poſterity.

What ſpeciall dutie is there of the parents to the eldeſt ſonne?

Gen. 49.3.4.Gen 49:3Gen 49:4That ſith the Lord hath honoured him with that dignitie, as to be their ſtrength; hee ſhould alſo bee honoured of them at the leaſt with a double portion, as of the reſt of the brethren, with honour: yet ſo, as hee fall not from his honour by ſome horrible ſinne.

So much of the common duties to both: What is required of the father eſpecially?

Gen. 35.18. Luk. 1.62.63.Gen 35:18Luke 1:62Luke 1:63To giuegive the name vntounto the child. For notwithſtanding that the mothers hauehave ſometimes giuen the names, yet that hath beene by permiſſion of the fathers.

p. 103VVhat ſpeciall dutie is laid vponupon the mother?

To nurſe the child, if ſhee be able.Gen. 21.7. 1. Sam. 2. 1. Tim. 5.10. 1. Tim. 2.15. Lam. 4.3.4. 2. Sam. 24.17. Matth. 11.2. 1. Theſ. 2.7.8. and 11.Gen 21:71 Sam 21 Tim 5:101 Tim 2:15Lam 4:3Lam 4:42 Sam 24:17Matt 11:21 Thess 2:71 Thess 2:81 Thess 2:11

Hitherto of ſuperiors in priuate. What are they in publicke?

They are ſuch as procure the common good of thoſe, of whom they hauehave receiued the charge; and which forgetting themſelues and their owne priuate good, ſo often as need ſhal require, procure the good of thoſe which are vnderunder them.

VVhat is the dutie of their inferiors?

To miniſter charges,Rom. 13. 1. Tim. 5.17.18. 1. Cor. 9.4.5.6.7.8.9.10. & 13.Rom 131 Tim 5:171 Tim 5:181 Cor 9:41 Cor 9:51 Cor 9:61 Cor 9:71 Cor 9:81 Cor 9:91 Cor 9:101 Cor 9:13 and other things neceſſary for the execution of their offices, and to their power to defend them in the ſame.

Of how many ſorts are thoſe ſuperiours?

They are alſo of two ſorts:2. King. 2.3 1. Tim. 2. 1. Pet. 4.13.14.2 Kgs 2:31 Tim 21 Pet 4:131 Pet 4:14 one are (as it were) diuine creatures, called the Miniſters of the Church: the other are called humane creatures.

VVhy call you the other humane creatures?

Becauſe notwithſtanding they are appointed of God, and ſuch as without them, neither Church nor Common-wealth can ſtand: yet are not their kinds, and number, and order ſo appointed of God, but that men may make moe or fewer, of greater authority or leſſe, according as the occaſions of places, times, or as the diſpoſition of peoples doe require.

What are the duties of the ſuperiors in the Common-wealth?

They are twofold: Firſt,1. Tim. 2.1.2.1 Tim 2:11 Tim 2:2 in reſpect of Gods matters. Secondly, in regard of ciuill affaires.

VVhat is the ſpeciall dutie of the ciuill Magistrate in Gods matters?

To ſee that true Religion bee maintained by the example of Ezechiah, Ioſiah, and other good Kings, p. 104to ſee good ordinances for Religion, grounded vponupon the word of God, duely practiſed, that ſo God may be truely ſerued and glorified, and the Churches committed to their gouernment, may vnderunder them leade a quiet and a peaceable life in all godlines and honeſtie. 1. Tim. 2.2.

VVhat is the Magiſtrate ſpecially to performe in reſpect of mens matters?

1. Tim. 2.1. Dan. 4.7.8.9. Rom. 13.4.5.1 Tim 2:1Dan 4:7Dan 4:8Dan 4:9Rom 13:4Rom 13:5Hee muſt looke to the peace of the Common-wealth, where he dwelleth, and that iuſtice therin be duely executed, that eueryevery man may enioy his owne: Pſa. 72. That the good may be cheriſhed, & euil doers puniſhed: Rom. 13.3.4. And hee that neglecteth the former duety to God, ſhall neuer performe his latter duety, how politicke ſoeuer he ſeeme to be.

So much of vnequals. VVhat is required of equals?

Philip. 2.Phil 2Firſt, to liue together ſociablie and comfortablie, and not to exalt themſelues aboue their fellowes, but to goe one before another in giuing honour.

So much of the Commandement. How is the reaſon of the Commandement commended vntounto vsus by the Apoſtle?

Eſa. 65.20.Isa 65:20Firſt, becauſe it is the firſt in order of the ſecond table. Secondly, becauſe it is with a promiſe, as no other commandement of the ſecond table hath expreſſed: not that the obedience of other commandements lacketh promiſe: (the ſecond commandement containing promiſe of good to thoſe which obey it:) but becauſe this commandement hath a particular promiſe of a long & peaceable life, which other hauehave not, in ſo great meaſure as this hath in thoſe things it promiſeth. And becauſe it is here expreſſed, it ſheweth that a more plentifull bleſſing in p. 105this kind followeth from the obedience of this Commandement, then of the other that follow.

How doth the Lord reuenge the breach of this Commandement, euen in this life?

Firſt vponupon the parents, in giuing vntounto them vngratious and diſobedient children; and then vponupon the children themſelues: and that ſometimes immediately from heauen, and ſometimes by the hand of the Magiſtrate they are ſtricken.

But how is this promiſe truely performed; ſeeing ſome wicked men liue long, and the godly are taken away, euen in the middeſt of their time?

The godly liue ſo long as it ſhall ſerue for Gods glory, and for their owne good: but the wicked liue to their further condemnation. And herein God doth not a whit breake his promiſe; for if he promiſe a man ſiluer, and pay him with gold, and that with greater quantity, he doth him no iniurie, and the wicked gaine nothing by their long life, receiuing greater iudgement in hell.

So much of the fifth Commandement concerning all ſpeciall duties. What are the generall duties of the commandements that follow, which come at least to conſent?

They are either ſuch as concerne the perſon of our neighbour; as the ſixth, or thoſe which belong to his perſon, as the ſeuenth, eight, and ninth.

Rehearſe the ſixth Commandement.

Thou ſhalt not murder.

What is the ſumme of this commandement?

Not to hurt our own perſon, or the perſon of our neighbour; but to procure ſafety, and to doe thoſe things that lie in vsus, for the preſeruation of his and p. 106our life and health.

What are the ſorts of duties here contained?

Either inward or outward.

What are the inward?

Mat. 5.21. 1. Iohn 5.15. Iam. 3.14. Amos 6.5.6. Rom. 1.31.Matt 5:211 John 5:15Jas 3:14Amos 6:5Amos 6:6Rom 1:31Firſt, anger is forbidden, either without cauſe, or paſſing meaſure when the cauſe is iuſt. Secondly, hatred. Thirdly, enuie. Fourthly, want of compaſſion. Fiftly, frowardneſſe, and vneaſineſſe to be intreated. Sixthly, deſire of reuenge: Of all which it may bee ſaid that is ſpoken of enuie, (Prou. 14.30.) that they make a man a murderer of himſelfe, and of his neighbours.

What is contrary to theſe?

Epheſ. 4.26. &c.Eph 4:26Firſt, ſlownes to anger. Secondly, humanitie and kindneſſe, becauſe wee are all the creatures of one God, and the naturall children of Adam. Thirdly, a care of peace, and of auoiding offences. Fourthly, an eaſineſſe to be reconciled. Fiftly, compaſſion. Sixtly, a patient ſuffering of iniuries, leſt they breake out into greater miſchiefes.

What are the outward?

They are to our neighbour either aliue or dead.

What are they to our neighbour aliue?

They are either in geſture or otherwiſe.

What are they in gesture?

Gen. 4.5.6. Matth. 27.39. Geneſ. 21.9. Galat. 4.29. Pſalm. 10.Gen 4:5Gen 4:6Matt 27:39Gen 21:9Gal 4:29Ps 10All ſuch geſtures as declare the anger or hatred of the heart, as a lowring or frowning countenance, a ſcornefull nodding of the head, deriſion, ſnuffing; which, as ſparkes, come from the fire of wrath and hatred, &c.

What are they that are otherwiſe?

Either in word or deed, which are alſo either againſt the bodie or the ſoule.

p. 107What are the breaches in word against this Commandement?

When ſpeeches are contemptuouſly vttered,Matth. 5. Prou. 12.18. Leuit. 19.14. 2. Sam. 6.20. Iob 29.15. Eph. 4.31. Iam. 5.9.Matt 5Prov 12:18Lev 19:142 Sam 6:20Job 29:15Eph 4:31Jas 5:9 as to call our brother Racha: or wrathfully, as to cal him foole; in which reſpect, words proceeding from wrath, are in the Scripture compared to Iuniper coales, which burne moſt fiercely; or to a razor, or the pricking of a ſword that cutteth moſt ſharply. Mockings, for ſome wants of the bodie, eſpecially for pietie; in ſtead that they ought to be an eie to the blind, and a foot to the lame. Crying, which is an vnſeemely lifting vp of the voice: grudges, and complaints one of another.

What is the contrary?

Courteous and amiable ſpeeches, and to ſpeake to the heart one of another.

What are they in deed against the body?

Either directly, or indirectly.

What are the indirect hurts of the body?

They are either

Priuat, or

Publicke.

What are the indirect hurts in priuate?

When it is againſt our wil, and we thinke nothing of it, as he which felleth a tree,Deut. 19 4.Deut 19:4 and his axe head falleth, and hurteth, and killeth a man: in which caſe he ſhall hauehave the benefit of Sanctuarie, and tarrie to the death of the high Prieſt. But it is to be noted, that that is in caſe a man be about a good worke: but if he kill a man at vnawares, in burling ſtones to no vſe; or if a drunkard in reeling ſhould fell another, whereof hee ſhould die; they ought alſo to die. Secondly, when one giueth not place to the furie of another, as Iacob p. 108did to Eſau by his mothers counſell.Geneſ. 27.44. Rom. 12.21.Gen 27:44Rom 12:21 Thirdly, when one defendeth not himſelfe without iniurie, or purpoſe of reuenge,Exod. 22. Iohn 5. Prou. 7. & 25.15. Eccleſ. 10.16.Exod 22John 5Prov 7Eccl 10:16 or to hurt his aduerſarie, and not only to ſaue himſelfe. Fiftly, when a man ſurfeteth or eateth out of time, or ſpendeth himſelfe by vnchaſt behauiour. Sixtly, when a man neglecteth phyſicke to preſerue or recouer health,2. Chron. 16.12.2 Chr 16:12 ſo that it bee after hee hauehave firſt ſought vntounto God. Seuenthly, when hee vſeth not the honeſt recreation, wherwith his health may be maintained:Judg. 14.12. 2. Kings 1.2.Judg 14:122 Kgs 1:2 for we muſt not think that there are no more waies to kill a mans ſelf but with a knife, &c. Eightlie, to this indirect murther belongeth, when women with child, either by miſdiet, or ſtraine by reaching, and much more by dancing, either hurt the fruit of their wombe, or altogether miſcarrie. Ninthly, when ſtaires are ſo made that they are like to hurt either children, ſeruants or others: or when welles and ditches are not couered or fenced: wherunto belongeth that the Lord commanded the Iſraelites to hauehave battlements vponupon their houſes.Deut. 22.Deut 22

What are the publicke?

Numb. 35 31.32. Prou. 17.15. Deut. 25.3. 2. Cor. 11.24. Deut. 16.20.Num 35:31Num 35:32Prov 17:15Deut 25:32 Cor 11:24Deut 16:20When the high waies are not mended. Secondly, when thoſe to whom it appertaineth, doe not puniſh the breach of this Commandement. Thirdly, when the correction is exceſſiue: fourthly, when it is not in louelove of iuſtice.

Seeing our louelove is commanded to God and man onelyonly: whereof is it that mercifulneſſe is commanded to beasts?

Prou. 12.10. Deut. 22.6. & cap. 25.Prov 12:10Deut 22:6All hard vſage of the creatures of God is forbidden, not ſo much in regard of them; as that thereby the Lord would traine vsus forward to merciemercy to men.

p. 109So much of the murderers of the bodie alone. What are they of the ſoule and body both?

In ſuperiours,Prou. 29.18. Exec. 3.8. Ier. 48. Eſa. 62.6. 1. Pet. 5.2. Act. 20.28.Prov 29:18Jer 48Isa 62:61 Pet 5:2Acts 20:28 when the Miniſters are either idle and idoll Shepheards that cannot, or do not feed the flock committed to their charge: or for the moſt part neglect their owne, and buſie themſelues elſewhere, without neceſſary and lawful emploiments. Secondly, thoſe Magiſtrates, that procure not as much as in them lieth, the people vnderunder their gouernment to frequent the hearing of the word, and receiuing of the Sacraments in the appointed times.

Are inferiors alſo guiltie of this ſinne?

Yea verily: all thoſe people that hauehave no knowledge, eſpecially hauing had the ordinary meanes appointed of God for obtaining the ſame, either of their owne or of others, which they might hauehave been the partakers of.

How doe both ſuperiors and inferiors kill the ſoule?

By euill example of life: contrary whereunto is,Mat. …. 1. Theſ. 5.14. Heb. 10.24. 1. Cor. 10.32. Leuit. 19.17.1 Thess 5:14Heb 10:241 Cor 10:32Lev 19:17 to prouoke one another to louelove, to giuegive no offence, neither to Iewes nor Gentiles, nor to the Church of God. Alſo in not rebuking thy neighbour, but ſuffering him to ſinne.

So much of the duties of this Commandement appertaining to the perſon of our neighbour whiles he is aliue. What are they after his death?

They either belong to his body or to thoſe that pertaine to him.

What are the duties belonging to the bodie of the dead?

To ſee it bee honeſtly buried, and funerals with mourning which is moderate; and therefore it belongeth to the perſon himſelfe to giuegive order for his p. 110owne comely and religious buriall.

What is that muſt bee performed to thoſe which belong vntounto him?

Ruth. 2.20.Ruth 2:20To prouide for his wife, children and poſterity, that he may liue in them.

So much of the Commandement it ſelfe. What doth the breach of it deſerue?

Iudgement without mercy ſhall bee vponupon thoſe that are mercileſſe.

Of how many ſorts is it?

It is either concerning this life, or that to come.

What are they in this life?

Exod. 21. Iudg. 1.5.6.Exod 21Judg 1:5Judg 1:6A ſeuere puniſhment, as limme for limme, eye for eye, hand for hand, life for life, although it were a beaſt: and if it were knowne to be a ſtriker. Secondly, ſhort life: blood-thirſtie men liue not halfe their daies; more particularly in Magiſtrates that ſhould puniſh and doe not, that their life goeth for the offenders; as Achabs for Benadads: 1. King. 20. 2. Sam. 13.29.1 Kgs 202 Sam 13:29alſo Dauid was exceedingly puniſhed for ſparing blood-thirſtie men, as was Abſolon, and not puniſhing them. Alſo God threatneth that he will not only reuenge the blood of the ſlaine vponupon the murtherer himſelfe, but alſo vponupon his iſſue and poſterity in vncurable diſeaſes.

What is the puniſhment concerning the life to come?

Eſa. 1. 1. Tim. 2.8.Isa 11 Tim 2:8That our prayers are not heard.

What reaſons are there to ſet forth the detestation of this ſin of murthering a man downe right?

If a man deface the image of a Prince he is ſeuerely puniſhed: how much more if he deface the image of God? If a beaſt (an vnreaſonable creature) had killed a man, it ſhould be ſlaine, and the fleſh of it, although it might otherwiſe bee eaten,Numb. 35.33.Num 35:33 was not to bee eaten, p. 1113. If this ſinne goe vnpuniſhed, God will require it at that place where it was committed.

So much of the former Commandement concerning the perſon of our neighbour. VVhat is the other?

It is of things belonging vntounto him: wherein as eueryevery one ought to be moſt pretious vntounto him, ſo it is in order ſet the former; and therefore followeth the ſeuenth Commandement touching his wife, which is as himſelfe and one fleſh with him.

Rehearſe the Commandement.

Thou ſhalt not commit adulterie.

VVhat is the ſumme of it?

Continent or chaſt vſage towards our ſelues, and towards our neighbour: forbidding all vncleaneneſſe, and commanding all chaſte and honeſt behauiour.

What are the ſpeciall duties of this Commandement?

They are either inward or outward.

What are the breaches against the inward dutie?Matth. 5.28. Coloſ. 3.5. 1. Theſ. 4.4.5. 1. Cor. 7.9.Matt 5:28Col 3:51 Thess 4:41 Thess 4:51 Cor 7:9

The vnchaſtitie and vnhoneſtie of the mind; and it is either the deſire of ſtrange fleſh, with reſolution to hauehave it if he could; or elſe an inward boiling and burning, whereby godly motions, as with a fire, are burnt.

What is contrary to this vncleaneneſſe?

The virginitie and continencie of the mind.1. Cor. 7.3.4.1 Cor 7:31 Cor 7:4

What are the outward?

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

Of how many ſorts is it?

p. 112It is either in things that belong to the body, as apparrell, meate drinke, &c. or elſe in the body it ſelfe.

How is this Commandement broken in apparrell?

Deut. 22.5.Deut 22:5If it be otherwiſe then belongeth to the ſex, as if a man put on womans apparell, which is abominable to God, or a woman a mans.

What are the reaſons hereof?

God would hauehave eueryevery ſex hereby maintained, that the man ſhould not bee effieminate, nor the woman manniſh. Secondly, to auoide a moſt notorious occaſion of ſhamefull ſinne, as of a man committing ſinne with man, and woman with woman: for if a man may be inflamed with a wanton picture painted; much more by a liuely image and portracture of the ſexe. Thirdly, it is a diſhonor to a man to belie his ſexe, and to ſpoile himſelfe of the dignitie God hath giuen him; and preſumption for a woman to deſire the repreſentation of a better ſexe then God hath ſet her in.

VVat is the ſecond breach in apparell?

When it is exceſſiue aboue either our eſtate, or elſe ability.

VVhat is the third?

When there is in it lightneſſe, as ſome apparell is called by the holy Ghoſt,Prou. 7.Prov 7 whoriſh.

VVhat is the fourth?

2. Sam. 13.2 Sam 13When it is not according to the cuſtome of the countrie, citie or towne where we dwell, but new-fangled.

But may not women in their apparell ſubmit themſelues to pleaſe their husbands?

They muſt ſeek to pleaſe them by lawfull meanes; p. 113and therfore clothing themſelues in decent apparell with ſobriety: for the reſt, they are to put their truſt in God,1. Pet. 3.5.1 Pet 3:5 who is able by modeſtie in apparell to maintaine their husbands louelove towards them.

VVhat apparell are we then to vſe?

Such as commeth vnderunder the rule of the Apoſtle;Tit. 2.Titus 2 namely, that it witneſſeth our godlineſſe and modeſtie; 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 ſinne in them; although not ſo great as in the other, which propound allurements to themſelues in their wanton apparell.

So much of the breach of this Commandement in apparell. What is it in meate and drinke?

Either in the quality,Deut. 14.21. Ezech. 16.49.Deut 14:21Ezek 16:49 when wee ſeeke too much daintines, and thoſe meates & drinks which prouoke this ſinne: or elſe in quantitie, when wee feed to fulneſſe of them.

VVhat is contrarie to this?

A moderate and ſober diet.

So much of the breach without the body. VVhat is it in the body?

Either in the parts, or in the whole.

VVhat breach is there in the parts?

When the tongue, eyes and eares are ſuffered to wander in wantonneſſe.

How is this Commandement broken in the tongue?

In filthie ſpeech,1. Cor. 15.33. Epheſ. 5.3.41 Cor 15:33Eph 5:3Eph 5:4 whereby not onelyonly the ſpeakers heart, but alſo the hearts of the hearers are inflamed. Whither refer bad ſongs, balads, interludes, and amorous bookes.

VVhat is contrarie to this?

Modeſt and chaſte talke,Iudg. 3.24. 1. Sam. 1.19.Judg 3:241 Sam 1:19 by the example of the p. 114holy Ghoſt,Iudg. 3.24. 1. Sam. 1.19.Judg 3:241 Sam 1:19 who ſpeaking by neceſſity of foule things, vſeth chaſt ſpeech; as, he knew her, he couered his feet.

VVhat breach is thers in the eye?

Matth. 5. Gen. 29.7. 2. Pet. 2.14.Matt 5Gen 29:72 Pet 2:14When the eye (the ſeate of adulterie or of chaſtity) is fixed to behold the beautie of another: or elſe wanton pictures, whereby the heart is inflamed.

VVhat is contrary to this?

Iob 31. Pſal. 119.Job 31Ps 119To make a couenant with our eyes, and pray that the Lord would turne away our eyes from ſeeing vanitie.

How doth a man ſinne by his eares?

When he delighteth in hearing vnhoneſt things, although for his credit hee will not ſpeake them.

VVhat further abuſe of the parts is there this way?

Eſa. 3.16. Marke 6.22.Isa 3:16Mark 6:22All light geſture and behauiour of a mans body, in wanton dancing and mincing.

VVhat is contrary to this?

Rom. 6.Rom 6That a man ſo carrie and direct theſe parts, as they be not weapons of vncleaneneſſe.

VVhat is the breach in the whole body?

Either in reſpect of himſelfe or others.

VVhat is that in regard of himſelfe?

Firſt, in ceaſing from doing any profitable thing, as in idlenes. Alſo ſhedding of the ſeed either by night or day, riſing from exceſſiue eating and vncleane cogitations, or other ſinfull meanes.

How is it with others?

Either in vnlawfull coniunction, of all which the vnlawfull vowes of continence are nurſes; or vnlawfull ſeparation.

How doe men offend by vnlawfull coniunction?

p. 115By mixture either with their owne kind, or with other.

What is common to thoſe vnlawfull mixtures that are with their owne kind?

That they may be all either voluntarie in both, or by force in the one; where the partie forced is to bee holden guiltleſſe.

Of how many ſorts are they?

They are either naturall or vnnaturall.

What is the naturall coniunction forbidden by this law?

Fornication, and Adulterie.Deut. 22.28.Deut 22:28

What is fornication?

When two ſingle perſons come together out of the eſtate of Matrimony:Leuit. 19. Deut. 13. 1. King. 15.12. 2. King. 23.7.Lev 19Deut 131 Kgs 15:122 Kgs 23:7 where it is manifeſt that the ſtewes, permitted, yea authorized and defended in Poperie, are vnlawfull and expreſly forbidden in the Law; and the Kings commended in the Scripture who tooke away ſuch filthineſſe out of their land: The rather, conſidering that by them, not fornication onelyonly, but adulteries, yea inceſts alſo were committed, when as both maried and vnmarried came thither, and oftentimes ſome of the ſame blood or affinity committed villanie with one whore: ſo far is it that they are remedies of vncleaneneſſe.

What is Adulterie?

When at leaſt one of the perſons married or contracted in mariage, companieth with another: whither alſo may be referred Polygamie and the hauing of many wiues at once; which was euer vnlawfull, howſoeuer for a time it was borne with of God, in regard of encreaſing the world and Church.

May not a man alſo ſin againſt this Commandement p. 116in the naturall vſe of his owne wife?

Yes verily, when the honourable and chaſt eſtate of Matrimonie is vſed to wantonneſſe, and not with moderation, and ſeemelineſſe; as a man may fault in exceſſe of wine, although it be his owne.

Hitherto of the vnlawfull coniunction which is naturally of thoſe of the ſame kind. 1. Theſ. 4.4.1 Thess 4:4What is vnnaturall?

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

What are thoſe of both ſexes?

Firſt, when a man doth keepe companie with his wife, when it is with her according to the maner of women.Leuit. 18.19. Ezech. 18.6. & 22.10.Lev 18:19Ezek 18:6Ezek 22:10 Secondly, when there is a mixture of thoſe bodies that are within the degrees of kindred or alliance, forbidden by the Law of God, although it be in mariage.

What is that of one ſex with the ſame ſex?

Buggerie, when man with man, or woman with woman committeth filthineſſe.

Leuit. 18.22.Lev 18:22Hitherto of vnlawfull mixture with their owne kind. What is that with another kind?

Firſt, of a man of woman with a beaſt. Secondly, of a man or woman with a ſpirit vnderunder the ſhape of a man or woman;Leuit. 18.23.Lev 18:23 for as they may eate meate with vsus, ſo they may hauehave company.

Hitherto of the vnlawfull coniunction. What is the vnnaturall ſeparation?

It is either committed when the partie is preſent, or when it is abſent.

What when the partie is preſent?

When due beneuolence is not yeelded, although there be aptneſſe thereunto, nor any hinderance by p. 117conſent, in reſpect of extraordinarie prayer.

How when the partie is abſent?

Either priuately or publikely.

How priuately?

When the partie withdraweth it ſelfe in miſlike or lothſomeneſſe, or elſe by long and vnneceſſarie iournies of trauelling, of merchandiſe, warres, &c.

When publickly?

When ſeparation by the Magiſtrate hath gone before, without lawfull cauſe.

So much of the Commandement. What are the puniſhments of the breach?

Firſt, when many other ſinnes are hid, this is moſt commonly diſcouered. Secondly, the ſin is a iudgement of it ſelfe. Thirdly,Num. 5.23. John 4.16. Rom. 2. Heb. 13. 1. Cor. 6. Numb. 25. Geneſ. 12. 1. Cor. 10.8. Gen. 34. Judg. 19. Prou. 7. Iob 31.12. Hoſ. 4.11. Deut. 23.2. 2. Sam. 13.Num 5:23John 4:16Rom 2Heb 131 Cor 6Num 25Gen 121 Cor 10:8Gen 34Judg 19Prov 7Job 31:12Hos 4:11Deut 23:22 Sam 13 God will iudge them oftentimes in this world, alwaies in the world to come. Fourthly, more particularly, whipping for fornicatiō, and death to other vnlawfull mixtures. Fiftly, it ſpendeth the goods, as alſo hurteth the bodie, and bereaueth a man of his vnderſtanding and iudgement; and not onelyonly reacheth to the offenders themſelues, but alſo to their children, as that the baſtard to the tenth generation might not enter into the Sanctuarie; likewiſe againſt his wife and lawfull children, whileſt thereby he often times maketh a ſtewes of his houſe, as Dauid did by the adultery hee committed with the wife of Vrias. 2. Sam. 16.21. Job 31.9. Leuit. 20.20.2 Sam 16:21Job 31:9Lev 20:20And children begotten in horrible inceſt, to be burnt or ſlaine in their mothers wombe.

What is the eight Commandement?

Thou ſhalt not ſteale.

What is the ſumme of it?

To giuegive to eueryevery one that which is his, and not onelyonly not to diminiſh by my … my neighbors p. 118goods, but to preſerue them, and as occaſion ſerueth to encreaſe them.

How is the breach of this Commandement?

Either inward or outward.

How is it inward?

Matth. 15.19. 1. Tim. 6.9.10. Epheſ. 5.3.Matt 15:191 Tim 6:91 Tim 6:10Eph 5:3When a mans eie is ſo ſet vponupon his neighbours goods, that he deſireth them with reſolution to hauehave them if hee can.

What is the doctrine of this?

That not onelyonly mens hands, but alſo their hearts are here bound to the good abearing, not ſo to deſire their neighhours goods, as is aforeſaid.

What is contrarie to this deſire?

Heb. 13.5. 2. Tim. 6.6. Phil. 4.11.Heb 13:5Phil 4:11A mind contented with it owne, and with that which is preſent.

So much of the inward breach. What is the outward?

Firſt the inſtruments and practiſes of theft ſecondly, the theft it ſelfe.

What are the inſtruments of theft here charged?

Prou. 1.11.12. Ioſh. 7.21.Prov 1:11Prov 1:12Josh 7:21Firſt, the tongue, that it profeſſe not the deſire of our neighbours goods: ſecondly, the eie.

What kinds of theft are there?

Either priuat or publicke; and the ſame either with colour or without colour; the firſt being oftentimes more hainous then the ſecond.

Wherein is priuat theft occupied?

It is either in abuſe of our owne, or in purſuit of our neighbours goods.

How doe we abuſe our owne goods?

Either in lauiſhing and laſhing them out, or in couetous holding of them.

What is the abuſe of our goods in lauiſhing them out?

When men in their diet, apparrell, furniture of p. 109houſes, building,Deut. 12.15. Prou. 11.15. 2. Theſ. 3.Deut 12:15Prov 11:152 Thess 3 or otherwiſe exceed either their eſtate and ability, or the vſe and cuſtom of their Country: whither refer ſuretiſhip vnneceſſarie and cauſeleſſe; alſo to giuegive to ſtout and luſtie rogues.

How are our goods abuſed in fast holding in of them?

When we withhold thoſe things from the poore which we ought in dutie to beſtow vponupon them,Prou. 3.28.Prov 3:28 or delay the giuing in time.

What is priuat theft in purſuit of our neighbours goods with colour?

When in buying and ſelling, bartering, ſnapping, ſcorſing & changing, the buier concealeth the goodnes, or the ſeller the faults,Leuit. 25.14. Prou. 20.14. Luke 19.8. Exod. 22.26. Deut. 24.6. Deut. 25.13.14. Amos 8.4. Prou. 22.28. Hoſ. 4.8. 1. Cor. 6.7.Lev 25:14Prov 20:14Luke 19:8Exod 22:26Deut 24:6Deut 25:13Deut 25:14Amos 8:4Prov 22:28Hos 4:81 Cor 6:7 and blindfoldeth the truth with coloured ſpeeches. Likewiſe when in borrowing and lending, ſetting and taking, gaging and waging, men either make no conſcience or hauehave no skill to doe that which is equall and profitable, as well for others they trade with, as for themſelues; where falſe meaſures come to be conſidered. Hitherto belongeth foreſtalling, engroſſing, monopolies, vſurie, bankerouts, that to enrich themſelues, endamage others; remouing of ancient bounds: hitherto referre ſuits in Law for light matters.

How is it without colour of Law?

Either priuatly without his knowledge,Deut. 22.1. Iames 5.4. Rom. 13. Luke 3.4.Deut 22:1Jas 5:4Rom 13Luke 3:4 as theeues and pickers; whither referre the not reſtoring of things found; or violently, he knowing it, and ſometimes beholding it: as pirats, robbers. Hither is referred oppreſſion, as when the rich withhold the hire of the labourer, or when debt is withholden: Souldiers not content with their pay goe a freebooting, &c.

What is the right vſe of our owne?

p. 110Prou. 22.5.17. & 12.27. 2. Cor. 8.13. Pro. 13.11.Prov 22:5Prov 22:17Prov 12:272 Cor 8:13Prov 13:11A frugalitie and good husbanding of it.

What is further contrary to theſe effects?

Labour in ſome lawfull vocation.

How may we know the bounds of a lawfull vocation?

It is occupied, firſt in the information and inſtruction of the mind with good knowledge,1. Cor. 7.14. 1. Pet. 4.10.1 Cor 7:141 Pet 4:10 as thoſe which teach and learne. Secondly, in the defence of the body, as the Magiſtrate both in peace and warre. Thirdly, in prouiding for the neceſſarie helpes of this life, as are Artificers and Merchants.

VVhat manner of men are here condemned?

All idle perſons, or thoſe which are occupied in hurtfull or vnprofitable trades, as the Romiſh merchants, Image, Beade makers, and makers of the like traſh: Iuglers, wandring and roguing Minſtrels, Magicians, Aſtrologers and ſuch like.

Is there any thing elſe required to a lawfull calling?

Yes verily, as that it be lawfull to him that vſeth it; which is, when he is able for it: ſecondly, when being called thereunto he diligently and continually exererciſeth himſelfe in it.

Is there no intermiſsion or recreation, granted vntounto a Chriſtian man from his labours in the ſix daies?

There is, to the end he may the better continue his labour, ſo the ſame bee honeſt and profitable, for the exerciſe of the mind, or of the body; hurtfull and dangerous paſtimes being auoided: for as recreation belongs to the ſixth Commandement, ſo farre as health is maintained thereby; ſo it belongeth to this Commandement; ſo far forth as wee may be the better able to labour.

What ſorts of publicke theft are there?

Either in Church or Common-wealth.

p. 111What is Church theft?

It is ſacriledge, conſiſting partly in things ſpirituall,Malach. 1.Mal 1 and partly in things temporall.

What is ſpirituall ſacriledge?

When the Church is depriued of ſound doctrine, through the inſufficiencie or negligence of the Paſtors and Teachers.

What is temporall ſacriledge?

When the goods of the Church are withdrawne from them to whom they belong, or when benefices are ſold.

Who are they that ſinne in ſpirituall ſacriledge?

Either Miniſters or people.

What are the Miniſters ſinning therein?

Firſt, the ignorant, inſufficient, and dumbe Miniſters, which take wages and cannot doe their duetie. Secondly, the makers and brochers of them. Thirdly, the idle negligent Miniſters. Hitherto refer Monks, Friers, Nuns, &c.

How doe the people ſinne herein?

When they not onelyonly are content to bee vnderunder ſuch Miniſters as either cannot or will not reproue them of their ſins, but alſo deſire and ſeeke for them.

What is the theft in the Common-wealth?

When the common goods are either taken away, or applied to any priuate vſe; or when reward is taken for iudgement: falſe coiners of money, waſhers or clippers.

Hitherto of the Commandement: by the whole drift and ſcope whereof is manifeſtly ouerthrowne the errour of the Anabaptiſts touching the communitie of goods. What is the puniſhment for the breach thereof?

p. 112It is either that which God executeth by his iuſt iudgement or man.

What is the iudgement God executeth?

Pro. 20.21. Eſa. 33.Prov 20:21Isa 33Euill gotten goods are worſe, or ſoone ſpent, as experience teacheth, and the common prouerb; Of euill gotten goods, there is not the third heire; alſo, he that ſpoileth, ſhall himſelfe be ſpoiled.

VVhat elſe?

Pro. 19.15.Prov 19:15Pouerty.

VVhat further?

Deut. 25.15.Deut 25:15Shortnes of life: for as to thoſe that liue iuſtly long life is promiſed: ſo to him that doth otherwiſe ſhort is threatned.

What is the ſpeciall puniſhment by man?

Joſh. 7.20.26.] Act. 5.1.12.Josh 7:20Josh 7:26Acts 5:1Acts 5:12Diuers, according to the particular thefts; as the ſtealing of an oxe is greater in proportion then the ſtealing of a ſheepe, ſo ſhould the puniſhment be: and ſome ſtealing of goods by reaſon of circumſtances doth deſerue death: and ſimplie the ſtealing of a man, as Ioſephs brethren which ſold him to the Iſmalites, deſerued death. And ſo ſhould bee puniſhed thoſe that ſteale mens daughters.

So much of the Commandement concerning our neighbours goods. What is it concerning our neighbours good name?

The ninth. Thou ſhalt not beare falſe witneſſe againſt thy neighbour.

What is the ſumme of it?

That we hurt not our neighbors good name, but maintaine, and as occaſion is giuen, augment and increaſe it.

How is this Commandement broken?

Either inwardly, or outwardly.

p. 113How is it broken inwardly?1. Tim. 6.4. Pro. 17.15. Act. 28.4. & 2.13. 1. Sam. 1.13. 1. Sam. 17.28.1 Tim 6:4Prov 17:15Acts 28:4Acts 2:131 Sam 1:131 Sam 17:28

When a man in any thing hath an vngrounded ſuſpition of his neighbour. 2. When hee doth alſo in his mind condemne him aliue or dead, hauing no good warrant for it.

Is all ſuſpition and condemnation to be condemned?

No, for it is not vnlawfull to ſuſpect my neighbor of naughtineſſe, if I hauehave good ground of it; nor to condemne him in that whereof he ſtands euidently conuicted.

What is contrarie to this, in obſeruing whereof wee may the better keepe this Law?

Charitie and louelove which is not ſuſpitious,1. Cor. 13. 1. Cor. 13.5.1 Cor 131 Cor 13:5 but expoundeth things in the beſt part, where the preſumptions are not ſtrong to the contrary.Gen. 37.31.32.33.Gen 37:31Gen 37:32Gen 37:33 Contrarie to which vngrounded ſuſpition, is to interpret doubtfull things in the beſt part: yet not to neglect the ſuſpitions that are grounded, as did Gedaliah.Ier. 40.14.15.16. Jer. 40.14.15.16.Jer 40:14Jer 40:15Jer 40:16

What is the outward breath?

In words or deeds to draw an euill name vponupon himſelfe or his neighbour.

What great matter is it if a mans good name be hurt, as long as neither his perſon nor his goods are touched?

Firſt, thoſe gifts that God hath beſtowed vponupon him or others are not ſo eſteemed as is meet, and as they ſhould bee, wherby glory falleth from God which is the author and giuer of them. Secondly, his endeuors and labours are not ſo profitable to men as otherwiſe they might bee, if his good name remained whole and vntouched. Thirdly, it is diſcomfortable to himſelfe to hauehave an euill name, as a good name is comfortable.Eccleſ. 7.1. Phil. 4.8.Eccl 7:1Phil 4:8 And therefore a man ought to labour to get a good name, and when hee p. 112duplicate page p. 113duplicate page p. 114hath gotten it to keepe it, and therefore to labour for righteouſneſſe,Prou. 10.7. Mark. 15.9. Eccleſ. 20.1.Prov 10:7Mark 15:9Sir 20:1 which preſerueth a good name. And that not in ſome things, but in all; for that as one flie corrupteth the whole box of ointment, ſo one vice doth deface a mans eſtimation.

In how many ſorts is the outward breach hereof made?

In ſilence, or in ſpeech.

Who eſpecially ſinne in ſilence?

Firſt, the dumb Miniſters, and thoſe which cannot deliuer the truth fully; and the idle, that being able doe it not.

Secondly, thoſe that refuſe to ſpeake in the priuat cauſe of their neighbours good name.

How is it broken in ſpeech?

Pſalm. 15.3.Ps 15:3Either in giuing foorth of ſpeech, or receiuing it in.

How in giuing it foorth?

Either in ſpeaking falſe or true things.

How in ſpeaking falſe things?

Firſt, in a lie: ſecondly, in an vntruth.

What is a lie?

Geneſ. 18.12. Acts 5.3.Gen 18:12Acts 5:3When a man ſpeaketh contrary to his own knowledge.

What is an vntruth?

Gen. 31.31.32.Gen 31:31Gen 31:32When a man telleth that which is falſe, thinking it is true.

Of how many ſorts is a lie, or vntruth?

Either publicke, or priuate.

What is it in publicke?

Either in Church, or Common-wealth.

How is it in the Church?

When the Miniſter deliuereth not ſound doctrine, p. 115or miſapplieth that bee deliuereth:Acts 5.Acts 5 or when one denieth a truth before the Church, or the publicke officers thereof.

How is it in the Commonwealth?

When the Iudge giueth wrong iudgement.Prou. 17.15.Prov 17:15 When the Seriant or Counſellour defendeth a bad cauſe, either through want of skil, or contrarie to knowledge. When men witneſſe falſlie in iudgement. Then alſo, when true iudgement is giuen,1. Kings 21.22.1 Kgs 21:22 execution commeth not accordingly.

What is a priuatlie or vntruth?

When one man lieth or ſpeaketh vntruth to, or of another: of which ſort commonly are al backbiters, ſlanderers, whiſperers, &c. which in conſcience of the vntruth, or lie they tell, ſeeke corners. Contrarie whereunto is a reioycing at the good report of another.Rom. 1.8.Rom 1:8

What notable argument is there of thoſe that are void of conſcience herein.

He that dealeth not faithfully in publicke matters,Prou. 11.5.Prov 11:5 will ſeldome make conſcience in priuat things; and he that dealeth trulie in matters publicke,Epheſ. 5.4.Eph 5:4 will alſo in things priuat commonly deale truely. Here wil come in the lie in ieſt, and conſequently it ſters; likewiſe the officious lie, as it is called.

So much of the breach of this commandement in ſpeaking of falſe things. What is it in ſpeaking true things?

When the words are rehearſed,Matth. 26.9. 1. Sam. 22.9.10. Pſalm. 52.3. Epheſ. 5.4. Rom. 1.29.Matt 26:91 Sam 22:91 Sam 22:10Ps 52:3Eph 5:4Rom 1:29 and the ſenſe paſſed ouer: alſo when the truth is ſpoken to hurt our neighbour; then, when men are vaine and idle bablers, or proud boaſters, and vaine glorious, alſo flatteters: likewiſe, when things are ſpoken out of time, or p. 116to them they belong not.Prou. 27.2. Prou. 27.6.14. Acts 12.22. Matth. 11.15.Prov 27:2Prov 27:6Prov 27:14Acts 12:22Matt 11:15 Contrary to all which abuſes of the tongue, is to vſe it in commending the good gifts of our neighbours to others, and admoniſhing, exhorting, and reproouing our neighbours themſelues, as occaſion requireth in time and ſeaſon.

So much of the breach of this Commandement, in giuing foorth ill ſpeeches. What is it in receiuing in?

1. Sam. 24.5. Prou. 25.23.1 Sam 24:5Prov 25:23When men hauehave their eares open to heare ill of their neighbour with allowance. Contrary whereunto is the repulſing, and terrifying of ſuch, as are bringers of ſlanderours ſpeeches againſt their neighbour.

So much of the commandement. What is the puniſhment of the breach thereof?

Matth. 7.2.Matt 7:2To be ſuſpected, condemned, and euill reported of. Secondly, the falſe witneſſe ſhould hauehave that puniſhment laid vponupon him which ſhould hauehave been inflicted vponupon the other,Deut. 19.Deut 19 whom he witneſſeth againſt, if his witneſſe had been true.

So much of the Commandements with conſent. What is it without conſent?

The tenth: Thou ſhalt not couet thy neighbours houſe, thou ſhalt not couet thy neighbours wife, &c.

Is all deſire here condemned?

No, there is a naturall deſire of meate and drinke, ſleepe,Galat. 5.17.Gal 5:17 and of poſteritie, not to be condemned. Likewiſe, the ſpirit deſireth or luſteth againſt the fleſh, aſwell as the fleſh luſteth againſt the ſpirit, and therefore it is not ſaid ſimply, thou ſhalt not couet: but, &c. neither is it ſaid, thou ſhalt not couet a wife, a man ſeruant, &c. but, thou ſhall not couet thy neighbours wife, &c.

What is that concupiſcence which is here condemned?

p. 117It doth namely, and expreſly condemne al vnlawfull couetings of pleaſures or profit, which concerne our neighbour, and in them all other concupiſcence againſt the neighbour which come not to conſent, and commandeth the contrary holineſſe.

Why doth he ſpecially make mention of the ſeruants, oxe and aſſe?

Becauſe there was ſpeciall vſe of theſe amongſt Gods people, more then amongſt vsus; according to a ſaying of the Hebrewes, that obſerue, that the Scripture vſeth to ſpeake of the things that fal into the practiſe of life.

Doth this commandement reach further then all the former?

Yea verely: in which reſpect,Rom. 7.Rom 7 the Apoſtle confeſſeth, that notwithſtanding he profited in the knowledge of the Law aboue his fellowes; yet that hee knew not what ſinne was, vntill hauing commenced Doctor in the ſchoole of the holy Ghoſt, through the knowledge of the Goſpell, hee vnderſtood this Commandement. And therefore it is no great maruell, if the great Doctors in Popery remaine ignorant of this Commandement.

Why? what is in it?

It doth not onelyonly condemne the euill deſires,Pſalm. 143.2. Rom. 7.7.Ps 143:2Rom 7:7 but all proneneſſe to ſinne, together with the cauſe; from which the ſame by the iuſt iudgement of God commeth, and therefore by this Commandement eſpeciallie are all men conuinced of ſinne.

What learne you from hence?

The errour of the Papiſts is euidently confuted; that hold that we hauehave free will to doe good or euill,Gal. 5.16.17.Gal 5:16Gal 5:17 whereas we cannot but ſinne in coueting euill, vntill p. 118we be borne a new.

If we ſinne neceſſarily and cannot but ſinne, then it ſeemeth we are not to be blamed.

Yes, the neceſſitie of ſin doth not exempt vsus from ſinne, but onelyonly conſtraint.

What are the ſinnes against this Commandement?

Either without vsus, or within vsus.

What is the ſinne without vsus?

That which Adam firſt committed, ſo farre only as he ſinned againſt his poſteritie, and not againſt God directly, which we alſo hauehave committed in Adam by the Law of propagation, and generation. For as Adams felicitie ſhould hauehave bin ours, if he had ſtood in it; ſo was his tranſgreſſion ours.

What familiar example is there to make this plaine?

A man being a ſlaue, his progenie to all poſterities ſhall be ſlaues. A man alſo being attainted of high treaſon, the attaint of blood reacheth to his poſteritie. The young ſerpents and woolues that neuer ſtung men, nor deuoured ſheep, are notwithſtanding worthie to die.

So much of the ſinnes without vsus. What are the ſins within vsus?

Iames 1.14. Rom. 1.22.23.Jas 1:14Rom 1:22Rom 1:23The depriuation of good, and the naturall corruption of being prone to euill: which alſo hee hath at the firſt minute and moment of his conception. Againſt the Pelagians, that teach that ſin commeth by imitation.

How is this ſinne noted out vntounto vsus?

In that other ſinnes hauehave their ſpeciall names, where this properly is called ſinne; becauſe it is the puddle and ſincke of other ſinnes: and for that alſo the more it is preſſed, the more it burſteth foorth, (as p. 119mightie ſtreames that cannot bee ſtopped) till God by his holy ſpirit reſtraine it.

What is the ſecond ſinne within vsus?

Wandering and euill thoughts, though we neuer like of them.

How can that be reckoned for ſinne, which is reiected as ſoone as it is hatched?

Euen the riſing of ſuch a thing in our minds, argueth our corruption of nature: for were not that inborne corruption, it could not once enter into our thoughts, further then it were offered vntounto vsus by ſome outward tentation of the diuel, or of the world, as it was vntounto our Sauiour Chriſt. And although in the incorrupt eſtate of a man, hee might dutifully hauehave thought of the tranſgreſſion of the Commandement, with a perfect hatred of it; yet the ſame ſhould not hauehave beene (as now it is) ſuddenly riſing in the mind, without thinking or meditation of the naughtines and hatefulneſſe thereof; where now theſe thoughts riſe ſuddenly, and the hatred and deteſtation commeth after, and is not in ſuch perfection as then it ſhould hauehave beene. Wheras the Lord our God hath the eyes of his glory ſo pure, that hee will not allow of the leaſt corruption in the temple of our hearts, where he ſeateth himſelfe, and cannot abide that they ſhould be made a thorow-faire, for euil thoughts to goe vp and downe as it were ietting in them, but will hauehave all whipped out.

What is the third ſinne within vsus?

When there is a wandring wicked thought, with ſome liking, though we reiect it. Hither may be referred, firſt, vain, ſudden wiſhes; then dreames, which hauehave ſome euill in them, and yet not from any liking p. 120of thoſe things when a man is awake, and which a man awake miſliketh.

So much of the Commandement. What is the vſe of it?

To teach vsus aboue all other commandements, that we are miſerable and wretched by nature, ſubiect to the curſe and wrath of God.

What followeth to be ſpoken of?

The ſum of the whole Law, becauſe it is a thing annexed to all the Commandements.

What is the ſumme?

Luk. 10.27.Luke 10:27Thou ſhalt louelove the Lord thy God with all thy heart, with all thy mind, and with all thy vnderstanding, and thy neighbour as thy ſelfe: taken out of Deut. 6.5. and Leuit. 19.18.

What is the ſumme of this ſumme?

LoueLove: which conſiſteth in two heads; to wit, the louelove of God, and of our neighbour.

VVhat vſe is there of this ſhort ſumme?

Very great, both to ſhew the maruellous wiſedome of God, and alſo for ſingular profit that redoundeth thereof.

Wherein appeareth the wiſedome of God?

That ſith it was great cunning to contriue the whole will of God into ten words; it muſt needs be more wonderfull to bring all vntounto two.

VVhat is the profit that redoundeth vntounto vsus?

It ariſeth of the twofold vſe of the Law before ſpoken, namely, firſt that we being humbled might be thereby driuen vntounto Chriſt. Secondly, that thereby we might be directed to his obedience.

VVhat profit ariſeth of the firſt vſe concerning humiliation?

p. 121That men being brought to a neerer ſight of their ſinnes, might bee the more earneſt to come vntounto Chriſt.

How ſhall that be?

That when all our ſinnes are gathered and muſtered into one troope or heape, they may appeare the greater, to caſt vsus downe the more: as a man owing ſundrie debts vntounto diuers or vntounto one man, in the particulars is confident of his abilitie to pay all, as long as he heareth they are but all ſmall ſummes, but hearing the whole ſumme, deſpaireth of the paiment of it: Or when as there be many ſouldiers comming againſt their enemie, but yet here & there ſcattered, they doe not affect vsus with ſo great feare, as when they be gathered and ranged in order, and are all vnderunder one ſight or view.

Shew the ſame in our louelove towards God.

In that it ſhould bee done in ſimple obedience of the whole man, that is, all the functions both of ſoule and body, which is impoſſible for any man to doe.

VVhat are they of the ſoule?

Namely two: of the mind, and of the affections.

VVhat are they of the mind?

The vnderſtanding and iudgement: vntounto both which is memorie annexed.

VVhat is vnderſtanding?

The vnderſtanding is that, whereby wee muſt know perfectly all; but wee are ignorant of many things, and thoſe which wee know, wee know them but in part, and that which we know we iudge not aright of, nor remember as wee ought. Secondly, the will, whereby we muſt perfectly louelove the knowne good, and perfectly hate the knowne euill, of which p. 122we come a great deale ſhorter then of the other.

VVhat are they of the body?

All the members, parts, and graces of the body: as beautie, ſtrength, &c. which ſhould be wholly beſtowed in the ſeruice of God: but the wandring of our eyes in hearing the word preached, doth eaſilie bewray the great negligence and ſmall obedience of the reſt.

How is it ſhewed in the louelove towards our neighbor?

In that we muſt louelove him as our ſelfe: which as it is ſo much the leſſe then the former, as man is inferior to God; ſo wee being not able to accompliſh it, are much leſſe able to fulfill the other.

How ſhall that be tried?

By examination of our ſelues in ſome particular: as for example; whether wee louelove a ſtranger being our vtter and moſt deadly enemy, as our ſelues; which no man euer did, nay a common man, or to be playner, euen our deareſt friend, as we doe our ſelues; which cannot be found. Looke Deut. 28.53.56, &c. Wherefore that rotten righteouſneſſe of the Papiſts cannot ſtand.

VVhat profit ariſeth of the ſecond vſe?

That by it as by a glaſſe, we may the eaſier ſee, and being ſhortly contriued we may better remember, all our duties both to God and man, it being as a Card to ſee countries eaſie to be caried about with vsus.

VVhat may you gather of this?

1. Tim. 1.4.5.1 Tim 1:41 Tim 1:5That ſith the end of the Law is LoueLove, all idle queſtions are to be left as vnprofitable, not ſeruing to the practiſe of the ſame.

VVhy is the louelove of God called the firſt and greateſt Commandement?

p. 123Becauſe wee ſhould chiefly regard our duties to God, and to bee moſt carefull to vnderſtand his worſhip.

Why is the ſecond table ſaid to be like vntounto the firſt?

For that they goe ſo hand in hand, that no man can performe the one vnleſſe hee accompliſh the other; which Iohn plainely teacheth in his firſt Epiſtle and fifteenth Chapter.

What is to be ſaid of thoſe that ſeeme to keepe the one, and care not for the other?

If they will ſeeme to ſerue God aright, and are not charitable, they are meere hypocrites: and if they deale vprightly with their neighbour, and hauehave no louelove of God, they are profane politickes and very Atheiſts.