Principles of Christian Religion Expressed in the Catechism, Catechism · Pages 150-200
Q. What doe you learn hence?
A. Firſt, as a ſuperiour to walke worthy honour. Secondly,Mal. 1.6. as an inferiour to giuegive honour and reſpect vntounto all my ſuperiours. Thirdly, to bee alwayes more ready to giuegive, then to take honour, much leſſe to ſtriue for it;Mat. 25.26. Luke 14.7.8.9. it being commendable in giuing honour to goe before another. Fourthly, that long life if good,Rom. 12.10. is a bleſſing, and obedience to our ſuperiours a meanes to procure it.Prou. 16.31. Fifthly, that ignorance or negligence of mutuall duties,Ioſ. 23.16. in publike or priuate, is ſinne enough to bring the ſword, famine, baniſhment, and death, to a nation many waies.
Q. Which is the ſixt Commandement?
A. Thou ſhalt doe no murther.
Q. What is the meaning of this command?
A. Firſt, that the life of man ought to be precious in our eyes. Secondly,Gen. 9.4, 5. that in humane ſocieties, there ſhould be mutuall care one of another for the preſeruation of the whole. Thirdly, that no man may deſire, ſeeke or procure the deſtruction of any himſelfe or others, inwardly,1 Cor. 12.25. or outwardly, but muſt ſtudy to preſerue both.
Q. What is murther?
A. A fellonious killing of another vponupon malice pretended: or, a hurting of the life of any perſon, by hindering the being or well-being of our ſelues or others.
Q. How many ſorts of murther are there?
A. Two in generall: Firſt, of our ſelues, and ſo firſt by hurting or cutting off the life naturall,2 Sam. 17.23. Matth. 27.5. as when men refuſe the meanes of preſeruation, wilfully caſt themſelues vponupon danger, committing ſome crime deſeruing death (though the Magiſtrate neuer know,Prou. 6.32. nor the law take hold) becomming their owne butchers, laying violent hands on themſelues, as Achitophel and Iudas did. Secondly, hindering or deſtroying the life ſpirituall, as when men neglect the meanes of ſaluation,Prou. 19.16. ſeeking for life in death, happineſſe and content in the world; continuing in any knowne ſinne (or which may be poſſibly known) of opinion or practice, without repentance. Secondly, of others, and that firſt of the outward man,Prou. 24.11. Tit. 3.2. by ſuffering any to periſh, whom we might and ought to preſerue; by fighting, wounding in words or blowes;Leuit. 24.19. Gen. 9.6.4.8. 2 Sam. 11.15. killing by open violence as Abell was murthered, pretended law as Naboth, politike ſtratagems as Ʋriah, or by ſecret potions of poyſonfull receits, as many others: ſecondly,1 King. 21.13. 2 Pet. 2.8. of the inward man; which may be done diuers waies: firſt, by wrongfull vexation of the ſoule of the righteous: ſecondly, by ſowing the tares of hereſie and falſe doctrine in the hearts of men:Ezech. 33.6. thirdly, by vnlawfull commands, or a careleſſe permiſſion of ſome to run to hell, when we might and ought to reclaime them; fourthly, by inticement vocall or exemplary, &c.
Q. How many wayes may murther be committed?
A. Firſt, by the heart, yeelding to raſh anger, harbouring hatred and malice as Cain did againſt his brother for the good hee ſaw in him. Secondly,1 Ioh. 3.15. by the tongue, in brawling, railing and ſcolding,Epheſ. 4.31. as Shimei, in reuiling vncharitably, threatning, ſcoffing,Mat. 5.22. curſing, ſlandering, &c. Thirdly,Prou. 3.34. by the hand either harming or not relieuing. Fourthly, by the purſe, when men ioyne with or hyre others to doe it.Iam. 3.9. Prou. 1.14. Fifthly, by neglect of particuler callings,Acts 23.2. whereby the life of men is preſerued. Sixthly, by authority deriued from good lawes abuſed, whether in remiſſiues or cruelty. Seuenthly, in and by the ſignes of murther in geſture, countenance, or voyce, by lowd ſpeaking or vſing paſſionate interiections, ſuch as Raca, &c.
Q. Why muſt men doe no murther?
A. Firſt, becauſe man is made after the Image of God. Secondly, by reaſon of the cōmunitie of nature deriued from one common parent,Gen. 9.6. Epheſ. 5.29ſo that he is fleſh of our fleſh and bone of our bone. Thirdly, becauſe in it ſelfe, it is a crying ſinne often forbidden and threatned, neuer hid, but ſtrangely reuealed and puniſht.
Q. What is it then that is here eſpecially forbidden?
A. To hurt or endamage any perſon, any way in regard of their life ſpirituall or corporall.
Qu. Who are guilty of this haynous ſinne, or may be?
An. By reaſon of naturall corruption, all men and women in one kind or other:Deut. 25.3. as firſt the Magiſtrate, condemning wrongfully, puniſhing exceſſiuely for priuate reuenge or ſelfe delight: ſparing when puniſhment might be Phyſicke,Num. 35.33. or permitting any thing which is ordinarily followed by warre, plague, famine or bloudſhed,1 Sam. 15.9 as diſordered wates, Reuels, ſingle combats of duelliſts, drinking of healthes and drunkenneſſe, &c.Eſay 56.10, 11, 12. Secondly, The Miniſter, by famiſhing thoſe ſoules committed to his truſt, through his inſufficiency, or non-reſidencie. Thirdly, Phyſitians and Cookes, either through ignorance or treachery. Fourthly, all women that hinder or deſtroy the fruit of the wombe, or bringing forth, deny it conuenient nouriſhment after; ſuch are many ouer tender and delicate women, which muſt repent or elſe it will goe worſe with them. Fifthly, all other of any inferiour ranke.
Q. How doth a priuate perſon breake this law in regard of himſelfe?
A. Firſt, in hurting the life of his bodie, through defect of preſeruatiues,1 Tim. 5.23 as of meat, drinke, exerciſe, phyſicke, &c. or exceſſe in meat, for quantitie or qualitie; when men run vponupon danger or any way offer violence to nature.Mat. 4.6, 7.6.25. Secondly, by neglecting or oppreſſing the ſpirituall life, which he doth or ſhould liue; and that: Firſt, by refuſing the meanes of life,Acts 3.23. Chriſt and his benefits,1 Pet. 2 2. Eſay 5.18. Reu. 3.19. offered in the word. Secondly, by drinking in iniquitie like water, which is poiſon to the ſpirituall part. Thirdly, by ſurfeiting vponupon good things, taking in abundance, digeſting nothing through want of the ſpirituall heate of faith and zeale.
Q. How doth he breake it in regard of others?
A. Firſt, by hindering or ſhortning their naturall life; through diſcord and contentiouſneſſe,Exod. 21.18 Math. 5.22. frighting and wronging them; wiſhing, threatning, or any way indeauouring their deaths; as alſo by all vnneceſſarie crueltie, either towards the liuing bodies of men, ſuch were the ſword-plaies in Rome, our fencing prizes, the practice of ſome Mountebanks vponupon their boyes by poyſon, wounds or ſtabs:Reu. 11.9. or the dead bodies of men, not ſuffering them to bee buried, lancing and cutting them; burning them out of a deſire of reuenge: or laſtly towards the liuing bodies of beaſts, reioycing,Leu. 19.17. 1 Cor. 8.10, 11. Hoſea 4.6. and delighting (as in a ſport or play) at their mutuall enmitie. Secondly, by continuing, effecting or any way furthering their ſpirituall death: which may be done. Firſt, by teaching hereſie, or giuing euill example through corrupt communication or a looſe conuerſation. Secondly, hardning men in their naturall eſtate, by flattering them in their ſinnes, carrying our ſelues ſtrangely and churliſhly towards them, while there is any hope of reformation; labouring indirectly their conuerſion after a paſſionate, furious, bitter manner; or laying ſtūbling blocks in their way by our earthly mindedneſſe. Thirdly, keeping our children, ſeruants or neighbours for ſome ſmall pleaſure or profit, from the meanes of life.
Q. What duty is especially here enioyned?
A. A conſtant care to procure by all lawfull meanes in our power both our owne good and the good of others, to preſerue our owne liues and the liues of others, both ſpirituall and corporall.
Q. What is enioyned in regard of our ſelues?
A. Firſt, to auoid all manifeſt danger, with all temptations to danger. Secondly,Math. 4.7. Acts 27.34. to vſe thoſe meanes with wiſedome and moderation, which God hath ordained for our preſeruation both ſpirituall and corporall.
Q. What in regard of others?
A. Firſt, in reſpect of their ſpirituall eſtate, to walke courteouſly towards them in ciuill affaires,1 Cor. 9.20, 21. Tit. 3.1, 2. to aduiſe them meekly, draw them gently, and pray for them heartily till they be conuerted, and after, neuer to vpbraide them with their former faults, but to informe and confirme them by good counſell, admonition,Luke 22.32. encouragement, &c. Secondly, in regard of their naturall life, to reſcue them from danger, if we may, aduenturing boldly for their ſakes as Abraham did for Lot, and to preſerue their liuelyhood, to the vtmoſt of our power.Math. 22.39 Rom. 12.18. Thirdly, with reference to both. 1. to louelove them. 2. to ſeeke to liue peaceably with them; dealing iuſtly, offering reconciliation vponupon any, diſcourteſie, meekely ſuff…ring and abounding in compaſſion.Iam. 2.15, 16 Thirdly, to relieue them, with our perſons, purſe and prayers for their good eueryevery way.
Q. What is required for the better keeping of this law?
A. Firſt all occaſions and cauſes of murther muſt be auoided: in regard of life naturall. Firſt, giuing of offences, and ſudden taking of all giuen. Secondly,1 Cor. 10.32 Math. 5.22. 1 Sam. 25.10 ſecret grudges with deſire of reuenge. Thirdly, raſh anger, with all bitter, ſcornefull and reproachfull termes; vpbraiding men with their former ſinnes, to ſhame, not to ſaue them. Fourthly, multiplying of words, in a furious manner about any difference. Fifthly,Prou. 15.1.26.20. coueteouſneſſe, drunkenneſſe, with an vnneceſſarie number of blind Alehouſes, carrying of tales, contentions for ſuperiority, &c. In regard of life ſpirituall, Firſt, inſufficient vnconſcionable Miniſters muſt be remooued, through whoſe default innumerable ſoules may periſh. Secondly, ſcandals muſt bee auoided, leſt our weake brethren ſtumble and periſh, for whom Chriſt died.
Secondly, all things muſt be practiſed, which tend to the preſeruation of life,Prou. 22.24.14.29. Rom. 12.18, 21. louelove and peace: in regard of naturall life. Firſt, command ouer our owne paſſions. Secondly, ſlow in regard of anger and reuenge. Thirdly, readineſſe to forgiue, ſo to ouercome euill with good. Fourthly, bearing with many infirmities and leauing ſome of our owne right for peace ſake.1 Cor. 13.7. Gal. 6.9, 10. Fifthly, a taking of eueryevery thing in the beſt ſenſe, better (if it may bee) then it was meant. Sixtly, a reſolution daily renewed, to doe all the good poſſibly we may to our ſelues or others in reſpect of life ſpirituall. Firſt, able and faithfull Miniſters muſt be procured. Secondly, all opportunities taken to further men. Thirdly, a daily watch kept, &c.
Q. What doe you learne from this precept thus explained?
A. Firſt, that blood may be ſhed and yet no murther committed,Exod. 22.18 1 Sam. 25.28 Exod. 2.22. Deut. 19.4, 5 as by Magiſtrates and Iudges vponupon Malefactors; ſouldiers in a lawfull warre, and priuate men killing others either in their owne defence, or by meere chance; for whom the Lord prouided a ſanctuary. Secondly, that murther may be committed and yet no blood ſhed, ſuch was Hamans murthering of Mordecai, by anger, enuie,Heſt. 5.13. diſdaine and deſire of reuenge. Thirdly, to be throughly ſorry and heartily humbled for the daily breach of this law;Pſal. 51.1, 2. 1 Tim. 5.23. whereby much blood is ſpilt and the pure eyes of the Lord offended. Fourthly,Math. 16.26 Prou. 24.11. to vſe all lawfull meanes for the preſeruation of my owne life, ſpirituall and corporall; preferring the firſt to the later. Fifthly, next to looke vntounto and labour the good of my neighbour as opportunity is offered. Sixthly, conſcionably to ſhunne all occaſions, whereby the keeping of this command may be hindered, or the breach furth…red; and all in obedience to the Lord.
Q. Which is the ſeuenth Commandement?
A. Thou ſhalt not commit adulterie.
Q. What is the meaning of this law?
A. Firſt, that Gods ſeruants muſt reſpect, not onelyonly the place and life of themſelues and their neighbours (enioyned in the fift and ſixt Commandements) but alſo the purity of both. Secondly,Phil. 1.10. Iob 38.11. that the nurſerie of Common-weales: 1. the Marriage-bed, muſt be hedged in and fenſt about, as in Gods appointment, ſo in our owne conceits and in the apprehenſion of others. Thus farre may you goe and no further. Thirdly, that no man or woman muſt attempt or occaſion the pollution of himſelfe or others,Ezec. 37.23. any manner of way. Fourthly,1 Theſ. 4.4 that all ſhould ſtudie to preſerue and poſſeſſe their veſſels in ſanctification and honour.
Q. What is adultery?
A. Firſt, properly, it is a breach of the band of wedlocke, by actuall incontinencie after an application of the remedie.Prou. 6.29. Mat. 5.28. Secondly, more generally it may be deſcribed to be, any ſtaine or pollution of our ſelues or others any way, whether by practicall or ſpeculatiue wantonneſſe.
Q. How many waies may adultery be committed?
A. Firſt, with the heart, by wanton thoughts and boyling luſt of carnall concupiſcence,Math. 5.19. Hoſea 7.4. 1 Cor. 7.9. whether ſuddaine and momentanie, or inueterate and laſting, called burning luſt, both before and after conſent of will: Secondly with the eies, ſuffered to goe awhoring after deceitfull obiects;2 Pet. 2.14. looking and itching to taſte of forbidden fruit,Pro. 23.33. doe either entangle or are entangled euer thereby.Gen. 34.2. Thirdly, with the tongue, by rotten and filthy communication defiling the hearers,Ephe. 4.29. as alſo with thoſe eares which delightfully receiue ſuch rotten ſtuffe. Fourthly, with the body acting folly with women,1 Cor. 6.18. ſingle, betrothed or married to others.
Q. Why is adultery here forbidden next after murther?
A. Firſt, to teach vsus, that chaſtitie and purity ſhould be as deare vntounto vsus as our liues. Secondly,2 Cor. 11.2. becauſe it confounds the diſtinction of bloud and families,Iam. 2.11. ſo tending to the ruine and ouerthrow of humane ſocieties,Prou 6.33. as well as murther.
Q. What ſinnes are condemned and forbidden by this law?
A. Firſt, all vncleanneſſe and that. Firſt, inward and mentall by wantonneſſe in opinion, iudging matrimony a matter of monie, onelyonly fornication a ſmall ſinne,1 Cor. 6.12, 13. the Marriage-bed a place of carnall dalliance (hither referre all diſhonourable conceits touching marriage) by wantonneſſe in contemplation proper to the heart, yeelding to raging luſt or inordinate motions, tho neuer ſo ſuddaine and fleeting. Secondly, outward and corporall, and ſo either by wantonneſſe in ſpeculation proper to the eye (the conduit of much euill this way) or by wantonneſſe in practice,Gal. 5.19. 2 Pet. 2.7.Leu. 18.23.as firſt by coniunction vnnaturall with beaſts or any of the ſame ſext.Rom. 1.26. Secondly, by coniunction vnſeaſonable before marriage. Thirdly, by coniunction, vnreaſonable, marrying within the degrees forbidden, comming too neere which is ſcandalous and dangerous, or running to others after marriage. Fourthly, by coniunction imaginary, vſing one, and thinking of another, more fully to ſatisfie vnſatiable luſt. Fifthly,Gen. 38.9. Deut. 23 10 Ezec. 18.6. by ſelfe pollution without coniunction, whether ſleeping or waking. Sixtly, by vſing the marriage-bed immodeſtly, or immoderately, in the daies of ſeparation or humiliation. Seuenthly, by an iniurious diuiſion,Mal. 2.14, 15 Deut. 24.4. marrying manie at once, wiſhing or ſeeking an vntimely diuorce by law or death to enioy another more affected. Eighthly, by a temperate vſe of of the marriage-bed, ioyned with an vnfaithfull feare of increaſe; ſo diſtruſting Gods prouidence, thwarting one petition in the Lords Praier, and cutting of one end of marriage.
Secondly, all occaſions of vncleanneſſe,Eze. 16.49. Prou. 23.33. 2 Sam. 11.2 as: 1. raſh vowes of ſingle life. 2. idleneſſe with intemperance by exceſſiue eating and drinking, whereby the fire is both kindled and nouriſhed. 3. pride and immodeſtie appearing in countenance by an impudently wanton eie called the whores fore-head;Prou. 7.13. Ier. 3.3. in words light and vnſauorie, called corrupt communication;Epheſ. 4.29. Eſay 3.16, 17 in geſture looſe and phantaſtically affected; in haire and apparell, ſtrange either in matter or manner from the vſuall garbe of godly men and women,Zeph. 1.8. Prou. 7.10. Ephe. 5.3, 4. called the attire of an harlot. 4. hearing of wanton Muſicke, fooliſh jeſting, obſcene ſongs, &c. 5. reading of lewd ballets and play-bookes. 6. ſeeing of laſciuious pictures, common ſtage-plaies, laſciuious dancing and wanton dalliance of others. 7.Math. 5.28. Prou. 5.20. Hoſea 2.2. haunting vnchaſte companie, eſpecially women going with naked breſts and ſhoulders, or giuen much to vaine ſinging. 8.Iob 31.9. Gen. 26.8, 9 frequenting ſuſpected places, of euill report, irreligious, bawdie, and Ale-houſes of that nature. 9.Prou: 6.27, 28, 29. all offenſiue familiaritie of men and women, which may occaſion iealouſie or breed ſuſpition. 10. long abſence of man and wife one from another,1 Cor. 7.5. without any urging neceſſitie.
Q Why muſt theſe euils be ſo carefully auoided?
A. Firſt, becauſe they are moſt diſpleaſing vntounto God, willing vsus to poſſeſſe our veſſels in holineſſe and honour;1 Theſ. 4.4, 5 not in the luſt of concupiſcence, as the Gentiles with all naturall men and women doe, who know not God.1 Cor. 6.18, 19. Secondly, hereby men and women ſinne againſt their own bodies, deface the Image and defile the Temple of God. Thirdly,Prou. 5.11.6.26. Leu. 20.10. they diſgrace their families, conſume their bodies, goods and good name. Fourthly, the temporall puniſhment of this ſinne was death by the law of God and ſo moſt odious vntounto him. Fifthly, becauſe of the ſpirituall danger following thereon,Prou. 2.19.6.32. through the raritie and difficultie of repentance; few hauing trod theſe pathes, returne againe to take hold on the paths of life.Eph. 5.5.
Q. What muſt hee doe to bee ſaued, that hath broken this law?
A. As Dauid did: Firſt,2 Sam. 12.13. confeſſe it to God and his people offended by it. Secondly,Pſal. 51.1, 2. bewaile it with teares, praying earneſtly for pardon. Thirdly,Iohn 8.11. hee muſt doe ſo no more; but ſhun it and all occaſions thereof, ſo endeauouring to keepe the law.
Q. By what meanes may a man keepe it?
A. One of theſe two waies:Mat. 19.12. 1 Cor. 7.9. either by the gift of continencie, or by the helpe of Matrimonie with Gods bleſſing vponupon his ordinance.
Q. What muſt a Chriſtian doe to reape benefit by this remedie, all doe not, but are worſe after, than before?
A. Firſt, he muſt deſire and ſeeke it, as a remedie againſt, not as a meanes to ſatisfie luſt.Prou. 31.30. Phil. 4.11. Secondly, he muſt learne to be content with his owne lot.Math. 15.19. Thirdly, hee muſt ſuppreſſe by reſiſtance corrupt motions and ſuggeſtions of Satan to the contrarie.Iob 31.1. Fourthly, he muſt make a couenant with his eies Fifthly,Pro. 7.25, 27 5.20, 21. he muſt ſhun thoſe houſes, that companie and all ſuch occaſions, whereby he hath or maybe endangered to fall. Sixtly, let him ſeriouſly and often conſider the fearefull iſſue of a relapſe into the ſame diſeaſe, after the Lords remedie applied; what elſe can helpe him?
Q. What vertues are here commended and commanded?
A. Firſt, chaſtitie of minde and bodie in matters pertaining to generation, with all the ſignes, meanes, duties and occaſions,Titus 2.5. procuring and maintaining it.Prou. 23.33. Secondly, ſobrietie in the vſe of meate, drinke, pleaſure, &c. Thirdly, immodeſtie, in words, haire, countenance, attire and behauiour as becomes men and women profeſſing godlineſſe.1 Tim. 2.9.3.2. Fourthly, a laborious induſtry to preſerue all theſe both in our ſelues and others.
Q. What muſt we doe to preſerue them in our ſelues?
A. Firſt, we muſt neuer feed without feare, eſpecially where there is variety both of cates and companie. Secondly,Iude 12. 1 Cor. 9.27. wee muſt faſt often, as we ſee occaſion offered; the fleſh rebelling againſt the ſpirit. Thirdly,Prou. 6.23, 24. we muſt keepe good companie and be diligent in ſome lawfull calling. Fourthly, we muſt often meditate of the excellencie of chaſtitie, virginall, coniugall and viduall,Prou. 13.20. Mat. 12.45. and that there can be no roome for the ſpirit of God and his graces, where ſuch vncleane ſpirits are not caſt and kept out of the heart by conſtant endeauour. Fifthly,1 Cor. 7.3, 5 wee muſt ſeeke and take the benefit of marriage;2 Cor. 6.14. prouided there be, equalitie for condition and religion;Levit. 18.6. 1 Cor. 7.38. no neereneſſe of blood by conſanguinity or offenſiue affinitie, and conſent both of parties and parents.Mat. 19.11. Sixtly, we muſt pray heartily and priuately, which is a meanes to obtaine any bleſſing from God.
Q. What muſt we doe to preſerue them in others?
A. Generally it behoues all. Firſt,Prou. 5.8. Epheſ. 4.29. to giuegive good example, ſauoring of humilitie, modeſtie, ſobrietie, chaſtitie; with a deteſtation of eueryevery thing contrary. Secondly, to betray none by temptation to diſhoneſtie. Thirdly,Gen. 39.9. to preuent what euill we may in this kind, as occaſion ſerueth,2 Sam. 13.13 ſo Ioſeph and poore Tamar did.
Specially it is required. Firſt, of Miniſters that they often reprooue. Secondly, of Magiſtrates that they often puniſh all diſhoneſtie and vnſeemely2 Kin. 9.30. behauiour obſerued or complained of. Thirdly,Pro. 7.10, 11 of parents that they defend watchfully their childrens chaſtitie,Deut. 22.19 not ſuffering them to goe gariſhly, gad abroad looſely as Dinah did,Gen. 24.4. Ruth 3.1. nor aſſociate themſelues with light companie; and ſeaſonably prouide the remedie.
Q. What may be learned from this law thus explained?
A. Firſt,Math. 19.8. that adulterie with all the parts, degrees and branches thereof, was neuer,Pro. 5.19, 20. Gen. 2.24. nor euer can be made lawfull by any diſtinction or diſpenſation. Secondly, to direct all ſuch naturall motions ſeruing for the propagation of mankind, vponupon the lawfull vſe of the marriage-bed. Thirdly, ſo to order our carriage, in all things,Iob 31.1. places and companies,Math. 5.28. as may manifeſt to others ſuch an inward diſpoſition. Fourthly, to examine our liues moſt ſtrictly, grieuing for youthfull follies and all former offences in this kind.Pſal. 25.7.51.10. Prou. 4.23. Fifthly, to pray vntounto the Lord for a pure heart and to keepe it with all diligence. Sixtly, to ſhunne all occaſions of vncleanneſſe and to vſe all good meanes for the preſeruation of puritie and chaſtitie; of bodie and minde, in our ſelues and others; knowing that no vncleane thing can enter the Kingdome of Heauen.Reu. 21.27.
Q. Which is the eighth Commandement?
A. Thou ſhalt not ſteale.
Q. What is the meaning of this law?
A. Firſt, that it is the Lords will,1 Kin. 21.3. there ſhould be a proprietie of goods, eueryevery man ſhould know and looke to his owne.Acts 17.26. Secondly, that there muſt be a place in our conſideration,1 Tim. 5.8. Math. 6.25. a care for and about our outward eſtates, but it muſt bee the laſt place; the ſoule is better then the bodie, and the bodie more worth then raiment. Thirdly,Leu. 19.36. that in mutuall dealings, men ought to hauehave ſpeciall reſpect vntounto iuſtice. Fourthly, that no man may ſeeke to enrich himſelfe any way with the hurt and damage of his Neighbour.Pſal. 15.2, 3.
Q. What doth it containe?
A. Two things: Firſt, a manifeſt prohibition of ſtealing. Secondly, an included direction how men ſhould carry themſelues in regard of their owne outward eſtates, and the eſtates of other men.
Q. What is here forbidden?
A. All kinds of theft, with all ſorts of iniuſtice, whether committed againſt our ſelues or others.
Queſt. Can a man rob himſelfe?
Anſ. Yes, by idleneſſe, luxurious liuing, vaine expenſes, gaming, bad bargaines,Prou. 22.26, 27.23.21. raſh ſuretiſhip, &c.
Queſt. When are men ſaid to ſteale from others?
A. When they couet, take and keepe, what of right belongs to their Neighbour without his knowledge or conſent.
Q. What is theft.
A. Firſt, properly it is a defrauding of our Neighbours in act or deſire by open violence or any ſecret conueyance.1 Cor. 7.5.
1 Theſ. 4 6.Secondly, and more generally it is an… hurting or hindering of our ſelues or others in the outward eſtate.
Q. How many ſorts of theft are there?
A. Two: firſt inward of the heart, which conſiſts in coueting after the goods or conſenting to the wrong of our neighbour.Hoſea 6.9. Secondly, outward of the hand, when corrupt motions are brought into execution:Rom. 13.9. and that firſt in ciuill affaires, ſo theft is threefold. Firſt,Luke 19.8. legall, at leaſt vnderunder a pretence of law, by extortion, oppreſſion, vſury, &c. Secondly,Ezec. 18.7. Mar. 10.19. illegall againſt and without any colour of Law, by vſurpation, pyracy, robbery, theeuery, &c.Luke 3.14 Thirdly, luſory, when men turne recreation into a vocation, gaining and liuing by gaming. Secondly, in ſpirituall and eccleſiaſticall matters and ſo theft may be committed three wayes:1 The. 5.22 Firſt,Acts 8.18. by buying or offering to buy ſpirituall gifts and cures, things ſacred which are not ſaleable. Secondly, by vſurping the goods of the Church, intruding vponupon and touching the Arke without a lawfull calling.2 Sam. 6.6, 7. Thirdly, by alienating and altering the property of ſuch goods, gifts,Prou. 20.25. tenthes or other Church liuings, which were lawfully dedicated and conſecrated towards the maintenance of Gods pure worſhip, without any reaſonable conſideration of a ſupply.
Q. Why is theft here forbidden?
A. Firſt, to teach vsus, that a wilfull hurting of men in their outward eſtate comes neere vntounto murther.1 Cor. 6.13. Secondly, that a mans outward eſtate is a meanes vnderunder God to preſerue his life.1 Kin. 21.3. Prou. 9.17, 18.
Q. How and by whom is this law moſt vſually broken?
A. Firſt, by the Magiſtrate, either through bribery ſelling iuſtice for rewards, or partiality, when the guilty are pardoned lightly, and the poore depriued of that reliefe allotted for them in penall ſtatutes.1 Sam. 8.3. Eſay 1.23. Secondly, by the Miniſter, either entring into the Church at a wrong doore, or diſcontinuing vnlawfully from the flocke,Iohn 10.1. not from the fleece,Eſay. 56.10, 11. Ezech. 34.2, 3. through preſent abſence or an abſent preſence in regard of any liuely execution of his miniſteriall function. Thirdly, by Guardians and Patrons of the Church, that take mony for preſentations, or by compoſition deduct ſomething from the Church in conſideration, ſo ſelling the bride,Mat. 26.15. as Iudas ſold the Bridegroome. Fourthly, by Phyſicians that faigne skill, and keepe men in ſuſpence, either when they might ſoone cure them, or that there appeare no poſſibility of recouery. Fifthly, by Lawiers that take fees on both ſides, warrant caſes, being doubtfull or manifeſtly vnſound, prolonging ſuits, and agreeing to beare one with another till their owne turnes bee ſerued, ſtrutting in Silkes and Veluet, when their poore clyents hauehave not wherewith to couer nakedneſſe. Sixthly, by all priuate perſons one way or other (ſo generall and almoſt vnſearchable is this ſinne of theeuery growne) in regard of themſelues or others.
Q. How doe they breake it in regard of themſelues?
A. Firſt, by inordinate walking and that: Firſt, in no calling,2 The. 3.11. Deut. 15.4. as common rogues, lazy beggers, ſuperfluous ſeruing-men, many Ale-houſe-keepers, &c.Luke 16.3. Secondly, in a bad calling, or courſe of life which is but the ſhadow of a calling, as Bawdes, and Panders, Stage-players, Iugglers, Vſurers, Fidlers,Prou. 18.9. &c. Thirdly, in a conſtant neglect of the duties of a lawfull calling:2 The. 3.10. ſecondly, by prodigality vainely waſting what might bee honeſtly gotten,Luke 15.13. in drinking, feaſting, gaming, wearing apparell ouer coſtly,1 Tim. 5.8. hunting, whoring, &c. but ſhutting their eyes and hands, againſt their needy Neighbours. Thirdly, by a ſecr…t enmity betweene man and wife: th'one hides and ſt…ales from th'other, ſo children or ſeruants are encourag…d to rob them both.
Q. How in regard of others?
Anſ. Two wayes: Firſt, in contracts and bargaines, propounding their owne gaine onelyonly,1 Theſ. 4.6. plotting to ouer-reach their brethren, praiſing the commoditie exceſſiuely,Pro. 22.22 20.14. concealing the faults to flatter the buyer, darkning of ſhops purpoſely: ſelling that which is not theirs to ſell, as Vſurers doe charitie, and others time, deluding the country with counterfeit or vnprofitable commodities, as Cards,Amos 8.6. Prou. 11.1.20.14.Dice, Ballets, &c. couzening with falſe weights and meaſures, mixing and ſo ſelling water for wine, diſpraiſing wares to buy them vnderunder vallew; oppreſſing and enhauncing Markets, as Huckſters, ingroſſers, Foreſtallers, Regraters vſe to doe;Amos 8.14. taking exceſſiue gaine vponupon aduantage of mens neceſſity, breaking to defraud creditors of their right, &c. with other diſhoneſt ſhifts innumerable. Secondly, out of bargaines in the courſe of their life and ſo.Exo. 22.12. 1 Kin. 21.19 2 Theſ. 3.10. Firſt, by failing that truſt put in them by their dead or abſent friends. Secondly, by raiſing their name and eſtate by any vn…arrantable meanes, as by Mortgages, things found and the owner knowne; detaining the hirelings wages, preying vponupon widdowes and poore orphanes;2 Theſſ. 3.10. racking of rents, &c. Thirdly,Prou. 28.7. by giuing vntounto and ſo maintaining luſty wanderers,Prou. 28.7. and lazy beggers in idleneſſe. Fourthly, by ſeruing their Maſters with eye-ſeruice, elſe not caring how time and goods be miſpent. Fifthly, by pilfering and purloyning from others any way.
Q. What directions are here giuen for the right ordering of mens eſtates?
A. Firſt, that all men get and increaſe their outward eſtates lawfully. Secondly, that they reſt in that portion allotted them by diuine prouidence,1 Cor. 7.24. Heb. 13.5. 1 Tim. 6.8, 9. doing to others as they would be done vntounto. Thirdly, that they diſpoſe of their eſtate wiſely and diſcreetly, for the maintenance of Gods worſhip, giuing ſomething eueryevery yeere to pious vſes; of themſelues and theirs;Math. 7.12. 1 Tim. 6.18, 19. the charitable and daily reliefe of the needy, performance of promiſes, paying of debts and ſo laying vp a good foundation for the time to come. Fourthly,1 Pet. 4.10. Gal. 6.10. that they be ready to helpe and further their Neighbours in their outward eſtate, ſeaſonably and cheerefully, as their owne.
Qu. What is required, that Chriſtians may endeuour to keepe this law?
Anſ. Firſt, to know their owne, the lawfull meanes of gaining from all vnlawfull or doubtfull,Rom. 14.22. remembring and acknowledging it a voyce from Heauen.Pſal. 16.6. Know thy ſelfe and thine. Matth. 6.11.Secondly, moderately to deſire and to take care for a timely prouiſion of things neceſſarie and conuenient,Prou. 30.8. 1 Tim 5.8.6.9.without any reſolution or lingring deſire (which is inſatiable and an occaſion of much miſchiefe) to be rich ſuddenly. Thirdly, diligently to bee employed in ſome lawfull calling;Ephe. 4.28. 2 The. 3 12. ordering expenſes according to their meanes, and prouiding that nothing periſh through their default.Rom. 13.9, 10. Fourthly, charitably to conceiue of their Neighbours,Prou. 30.9. touching their eſtate: if poore not to oppreſſe them, if rich not to enuy or hinder them, if needie to releeue them, leſt they be forced through the hardheartedneſſe of men to ſteale and take Gods name in vaine.
Qu. What may bee learned from this Law thus explained?
A. Firſt, to bee thankefull vntounto God for our owne portion more or leſſe. Secondly, to labour for our owne liuing;Pſal. 116.12, 13. Ephe. 4.28. if riches encreaſe not to ſet our hearts vponupon them, but to bee helpefull to others with them. Thirdly,Pſal. 23.1, 2, 3. to goe no way vntounto gaine, except we ſee the Lord goe before vsus. Fourthly,Luke 19.8. the neceſſity of reſtitution according to abilitie, of all goods vnlawfully gotten; the manner how may be gathered from circumſtances,Ruth 4.6. vponupon the knowledge of particular caſes. Fifthly, to confute two erroneous opinions. Firſt, of Anabaptiſts,Acts 2.44. A community in exerciſe being free, may ſtand with a propriety in poſſeſſion. denying a proprietie, to vphold their communitie of goods. Secondly, of Atheiſts acknowledging in practice, no other intereſt men hauehave in their goods but by vertue of humane lawes, going euer as farre as they permit, if not further.
Q. Which is the ninth Commandement?
A. Thou ſhalt not beare falſe witneſſe againſt thy neighbour.
Q. What is the meaning of this law?
A. Firſt, that when men hauehave taken care about their ſoules, bodies and goods, they muſt then endeauour to procure and preſerue a good name,Prou. 22.1. at home and abroad, their neighbours as their owne. Secondly, that the beſt way to get and keepe a good name,23.23. is to ſpeake, maintaine and propagate the truth of God with all our might. Thirdly, that in all reports of men and differences betweene man and man,Ier. 4.2. thoſe that are called to deale therein, whether priuately or publikely, vnderunder or without an oath, muſt hauehave a ſpeciall care to teſtifie all and onelyonly the truth.
Q. What doth this law preſuppoſe amongſt men?
A. Three things: Firſt, controuerſies and differences. Secondly, Iudges to heare and determine according to Law. Thirdly,Deut. 25.1. witneſſes to ſpeake what they know impartially, without feare, fauour, flatterie,17.8, 9. falſehood, affection, mentall reſeruation or equiuocation,17.6. &c of the matter in queſtion.
Q. What is forbidden in ſuch a caſe?
A. Firſt,Rom. 1.18. Iames 3.14. to impaire or diminiſh the credit and good name of our ſelues or neighbours. Secondly, to hinder, or hurt the truth any way: both which are done diuers waies, as: Firſt, by words vnprofitable tending to Gods diſhonour, our owne or our neighbours hurt,1 Sam. 22.9. in ſpirituall or corporall affaires. Secondly, by words vncharitable,Prou. 17.4. Gen. 39.19. tending to the diffamation of our our neighbours,Prou. 10.18. hearing willingly, iudging raſhly, and reporting greedily, what may diſgrace another, and to that end. 3. by words improbable, in ieſt or earneſt,12.22. Pſal. 5.6. falſe or falſely deliuered, with an intent to diffame or deceiue any.
Q. What is it to beare falſe witneſſe?
A. Firſt, to make ſhew of that which is not,Acts 5.14. as Ananias and his wife did, pretending what they did not intend.Gen. 9 22. Secondly, maliciouſly yet freely to vtter or receiue reports whether true or falſe, aiming at the diſgrace of our neighbours. Thirdly,1 Kin. 21.13 before authoritie in the ſeate of iuſtice to publiſh and maintaine an vntruth either to hurt or helpe our neighbour. Fourthly,Phil. 4.8. profeſſing religion, to purſue ſuch things as are of euill report amongſt the godly. Fifthly, purpoſely to croſſe the truth, to defame our ſelues or others for any end.
Q. What commonly moues men to beare falſe witneſſe?
A. Firſt a corrupt heart and a blinded vnderſtanding within, ſeeking ſelfe ſatisfaction againſt reaſon, ſtirr'd vp by Satan without, who takes his name from this ſinne. Secondly,Iob 2.5. M…tth. 26.59, 60. hope of gaine, with a deſire to pleaſe friends by flatterie, or to be reuenged vponupon enemies. Thirdly, carnall pitty to free men indirectly from deſerued puniſhment. Fourthly, a careleſſe wantonneſſe, when men conſider not, what diſgracefull things they doe or ſuffer; what themſelues heare or ſpeake of others behind their backe; proclaiming their want of charitie, by ieſting out another mans infamy.
Q. Why is falſe witneſſe bearing forbidden here, next after theft?
A. Firſt, becauſe it is a branch of theft, by a falſe witneſſe men may looſe life, goods,1 Kin. 21.3. Acts 6.13. Heb. 6.16. and good name at once. Secondly, to teach vsus two things. Firſt, it is Gods will wee ſhould regard not onelyonly the life and goods, but alſo the good name of our ſelues and Neighbours. Secondly, it is Gods ordinance, that witneſſes ſhould endeauour to put a right end to all ſtrife: that eueryevery man might enioy his owne, freed from vſurpation and all laſting contentions.
Q. How may this law be broken?
A. Firſt, in reſpect of iuſtice and the execution thereof, it is broken. Firſt, in electing, of two or more, the more or moſt vnworthy perſon to any place of authority and publike gouernment,1 Sam. 16.7. looking to wealth, kinred or ſome carnall ends.Prou. 17.15.24.23. Secondly, when the Magiſtrate paſſeth a raſh and an vnrighteous ſentence; either for the perſons ſake or his gift,Eſay 5.23. wreſting the Law and abuſing his authority. Thirdly, when Regiſters and Clarkes deale falſely in recording, defacing or citing records. Fourthly, when Lawyers & Atturnies vndertake and encourage men in bad cauſes,Prou. 21.6. play on both ſides,Acts 24.4. betray their clients or make vſe of any ſubtleties to ouerthrow the right of the aduerſe party. Fifthly, when men goe to law for reuenge principally, forging deeds,1 Cor. 6.7, 8. 1 Kin. 21.10.faigning wrongs, ſuborning witneſſes; denying knowne truths, inuenting ſlanders, appealing vniuſtly and ſhifting, from court to court,Iob 31.33. Pro. 6.18, 19, 21.28. from cauſe to cauſe, &c. Sixtly, when witneſſes produced giuegive a falſe teſtimonie, ſwearing what they know not to be ſo, or know it to be contrarie; grounding themſelues vponupon other mens information, or their owne probable coniectures.
Secondly, in regard of religion, it is broken. Firſt, when men preach or write falſe doctrine,Zach. 13.3. 1 Cor. 15.15 ſaying they are ſent and come with the Word of the Lord, when it is not ſo. Secondly, whē men profeſſe hypocritically and deale deceitfully with God, with men or their owne ſoules, faigning grace when they hauehave none, or denying that which they hauehave.
Thirdly, with reference to mens priuate dealing in ciuill affaires, it is broken. Firſt, by vnaduiſed promiſes, when men either purpoſe not,Pſa. 15.4. or performe not what they promiſe. Secondly, by an abſolute deliuerie of what is vnknowne, doubtfull or conditionally true onelyonly. Thirdly,1 Sam. 1.13. Acts 28.4. by groundleſſe ſuſpitions, raiſed by enuie or tyrannizing iealouſie. Fourthly; by imperfect relations, taking ſome part not the whole ſentence; the words, but not the apprehended meaning of the ſpeaker.1 Sam. 22.9. Math. 26.61 Fifthly, by ſlanderous reports, flying tales, and popular rumors, raiſed, receiued and ſpread with delight, and ſo it is broken by common lyers, tatling goſſips, tale-bearing ſowers of ſedition,Exod. 23.1. the drunken crew and time-ſeruing ciuilliſts, whoſe Religion ſtands not in mending but finding faults. Sixthly,Prou. 27.14 Acts 12.22. by flattery and diſſimulation, commending men exceſſiuely, fainedly, impiouſly for their owne gaine,Ier. 9.8. and the parties ruine, counterfeiting louelove, common in ordinary ſalutations and inuitations, ſaying eate, eate, when the heart is not with them. Seuenthly,Matth. 7.1. by malicious accuſations, raſh & vncharitable iudgement of mens perſons, or conditions with all oppoſition of truth morall or diuine.
Q. What muſt they doe that hauehave broken it?
A. Firſt, they muſt ſeriouſly conſider what a foule ſinne it is, hatefull to God, hurtfull to men and be humbled for it. Secondly, they muſt vndoe it, where it was done,Iob 34.32. Pſal 39.1. by acknowledgement; if that cannot bee, let them confeſſe it vntounto the Lord. Thirdly, they muſt ſet and keepe a watch before the doore of their lips, that they offend not ſo againe.
Qu. What is here commanded?
An. A right ordering of ſpeech and behauiour, ſo that heart and tongue agree in one truth:Pſal. 15.2. Epheſ. 4.15. as firſt, to be ſuch as we ſeeme to be in all companies and and cauſes, intending what wee pretend. Secondly, to mainetaine the truth, that it be neither euill ſpoken on for vsus nor trampled vnderunder feet and betrayed by vsus. Thirdly, ſtudiouſly to preſerue our owne credit and the good name of our Neighbour in priuate and publike as much as in vsus lyeth.
Queſt. What is required for the preſeruation of our owne creit?
Anſ. Firſt, to hauehave a right conceit of our ſelues, gifts and place,Rom. 12.3. 2 Cor. 12.6. neither debaſing nor exalting more then meet. Secondly, to keepe our Word, tho paſt much to our hinderance. Thirdly,Pſal. 15.4. to frequent good company. Fourthly, to purſue ſuch things onelyonly as are of honeſt report among the beſt,Phil. 4.8. Eccle. 10.1. carefully auoyding all vndiſcreet carriages of our affaires. Fifthly,Prou 10.7. to be wiſely zealous in profeſſion and maintenance of the true Religion:Pſal. 112.6. a good man cannot long liue in obſcurity or infamy. Sixtly, to cleere our ſelues from falſe imputations,Acts 22.1.25.11. as much as wee may, by apologies or appealing to authority and declaring the truth. Seuenthly, to ſhunne all appearance of euill; not doing, if wee may chuſe,Ruth. 3.14. Rom. 14.21 1 Cor. 8.13. what wee know will be offenſiuely taken by ſtrong or weake bretheren.
Q. What is to be done, that the good name of our Neighbour may be preſerued?
A. Firſt the iudgement muſt be rightly informed, how pretious a good name is. Secondly, the heart charitably diſpoſed to tender it. Thirdly, the whole man muſt be diligently employed in profeſſing and applying both, as occaſion is offered: and ſo it is required. Firſt, that we giuegive not eare lightly to eueryevery flying tale;Pro. 25.23. much leſſe to ſpread reports which are or may be ſlanders. Secondly, that we make the beſt of things, ſo farre as we may, not harming the truth,1 Cor. 13.7. nor thwarting the rule of right vnderſtanding. Thirdly,Mat. 10.16. Pro. 10.…2. that we couer and conceale, what infirmities may be inoffenſiuely kept ſecret. Fourthly, that wee admoniſh them freely in priuate, what is ſpoken abroad or obſerued tending to their diſcredit.Mat. 18.15.22 39. Fifthly, that we be ready to doe good vntounto all,2 Iohn 4. Gal. 6.10. eſpecially vntounto the houſhold of faith; reioycing and grieuing together; ſtanding vp in their defence, againſt their malignant enemies. Sixthly, that we daily conſider, what duties the Lord requires of vsus in our places to that end.
Q. What is a Chriſtians duty as a witneſſe?
Anſ. To teſtifie the truth,Prou. 14.15.24.11. freely, onelyonly, wholly and vprightly.
Q. What is a Chriſtians duty as a Lawyer?
A. Firſt to ayme at Gods glory, finding out and mainetayning of the truth with the preſeruation of iuſtice and charity, Secondly,Mat. 22.35, 36, 37, 38, 39. to entertaine no cauſes which appeare to be vnſound or vniuſt. Thirdly, to maintaine a good cauſe with a good conſcience, not deſiring ſo much his owne gaine as that the wronged party might bee righted.
Q. What is a Chriſtians duty, before he may, and while he goeth to law?
A. Firſt, patiently to beare ſome wrongs, to ſee whether he can ouercome his Neighbour by ſuffering.1 Cor. 6.7. Secondly, to conferre priuately;Mat. 18.15. meekely, making knowne his demands and offering conditions of peace. Thirdly,1 Cor. 6.5. to referre differences vntounto ſuch who are able to iudge betweene their brethren. Fourthly, then to ſeeke the benefit of the law, before beleeuers onelyonly, and that iuſtly, plainely, charitably, not ſeeking, nor taking all aduantages, which ſubtle heads may offer.