An exposition of the Creede, the Lords Prayer, the Tenne Commandements, and the Sacraments. Catechetically composed by Iohn Bristovv, minister of the Word of God

The grounds of Christian Religion somewhat inlarged by some addition to the Exposition of the Creede, the tenne Commande∣ments, and the Lords Prayer, that by often reading them, they may be known, although they be not learned with∣out booke, as the former.

Question.

WHat are the chiefe thing to be knowne in Christ••¦an Religion?

A. First, how t•• serue God aright Deut. 20.12. 2 Co•• 10.31. secondly, ho•• wee may be happy, Act 16.30.31. Io•• 17.3. Matth. 11.28.

Q. Where is the knowledge of th•• things to be gotten?

A. In the holy Scriptures of the o•• and new Testament, where God ha••••

plainely taught vs all things necessary faith and good life, 2 Tim. 3.16.17. ••eut. 12.32. Psal. 19.7. Reuel. 22.18.

Q. How doe you know the Scriptures to the word of God?

A First, by the perfection of the ••••w and the Gospell therein contained: ••••condly, by the fulfilling of the prophe∣••••s: thirdly, by the Maiesty of the stile: ••••rthly, by the efficacy: fiftly, by the ••iracles: sixtly, by the consent: se∣••••nthly, by the wonderfull preseruati∣•••• thereof: eightly, by the testimony of 〈◊〉〈◊〉 holy Spirit.

Q. Seeing the fundamentall and chiefe ••••••ngs contained in the Scriptures are briefly ••••prised in the Creede, the tenne Com∣••••ndements, and the Lords Prayer; let vs ••our to come to the vnderstanding there∣•••••• and first to begin with the Creede, what ••••th it containe?

A. Twelue Articles, whereof the ••••t concerneth God the Father, the ••••e next, God the Sonne, the eight, ••••d the holy Ghost, and the foure last, 〈◊〉〈◊〉 Church.

Q. Concerning the first Article, I be∣••••ue in God the Father Almighty, maker

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of heauen and earth: you haue already t•• me what it is to beleeue, or what faith is, the definition of a speciall iustifying fait•• which is here vnderstood; but are there 〈◊〉〈◊〉 other kindes or sorts of faith which are co••¦mon, and not peculiar to the elect?

A. Yes, there are three other, nam••¦ly, first, an historicall faith, whereby man doth know and assent to the wo•• of God: secondly, temporary, where•••• one may know, assent vnto, and ma•••• profession of the word, and sometim•• haue some confused ioy, and some ••¦st••aining graces: third••y, faith of mi••••¦cles, whereby hauing some extraord••¦nary promise or reuelation, one bele¦ueth some miraculous thing shall co•••• to passe by the power of God.

Q. Although iustifying faith be but 〈◊〉〈◊〉 in kinde, yet what degrees hath it?

A. There is a weake and a stro•••• faith, Matth. 6.30. and 14.31. Ro•••• 14.1. and 4.18.19.20. Dan. 3.16.1•• and 6. Matth. 8. and 15.

Q. What is to be considered in a wea•• faith?

A. First, the defects thereof, 〈◊〉〈◊〉 weake Christian failing either in kno••¦ledge,

Matth. 16.23. Act. 1.6. or in ••ot being able to apply the promises to ••imselfe, without much doubting, Esa. ••2.3. secondly, what it hath, and ther∣••••, first, the seate thereof, an humbled ••eart, Esa. 57.15. secondly, the effects ••f it, he acknowledgeth his sinne to be ••ardonable, disliketh his sinnes, com∣••ateth against vnbeliefe, and other ••orkes of the flesh; earnestly desireth ••race, and is teachable, Matth. 5.6. ••sal. 10.17. Reuel. 21.6. also vseth the ••eanes to know more, and practiseth ••hat he knoweth: thirdly, the proper∣•••• of it is to increase, by which it diffe∣••eth from Popish implicite faith.

Q. What is to be considered in a strong ••ith or beleeuer?

A. First, hee hath more knowledge ••hen the weake; secondly, hee applieth ••••e promises with more assurance, Rom. ••.20. thirdly, all vertues and graces ••hich be fruits of faith, bee in greater ••easure in him, yet not alwaies in the ••••me degrees, and neuer without im∣••erfection in this life; where euen the ••••rongest Christian hath combate be∣••weene the flesh and the Spirit, and

hath the perfection of parts, not degrees.

Q. You haue already told me what G•• is, now how doe you know that there 〈◊〉〈◊〉 such a God?

A. First, by the testimony of 〈◊〉〈◊〉 Scripture: secondly, by the creati•••• and gouernement of the worlda: thi••¦ly, by the horrour of the consciences men after the committing of sinn•• fourthly,b by the worke of Gods Spiri•• the faith, whereby we vnderstand, th•• the world was ordained by the w•• of Godc.

Q. What is it to beleeue in God?

A. To beleeue that he is in all t•• he speaketh, that he is true, that he my God in couenant, counting the 〈◊〉〈◊〉 of my safety, and charge of my hap••¦nesse, to belong to him, whereby 〈◊〉〈◊〉 heart is staied on him, and my w•• committed to him with a holy secur•• Ioh 17.3. 2 Chron. 20.20. Psal. 78.•• Ierem. 31.9. 2 Tim. 1.12.

Q. What is meant by the word Fath••

A. The first person in the Trin•• who is the Father of Christ by nat•••• Ioh. 1.14. and of true beleeuers by ad••¦tion, Rom. 8.11.

Q. How is the Father the first person?

A. Not in dignity or time, but in order, because he is the fountaine of the deity, the Sonne being from him, and the holy Ghost from both.

What is it to beleeue in the Father?

A. To bee perswaded that the first person in the Trinity is the Father of Christ by eternall generation, and my Father, by adoption and regeneration, Ioh. 20.17.

Q. What duties learne we from hence?

A. First, to study to be according to his image, and to expresse his vertues, Eph. 5.1. Secondly, to be in subiection to him, Heb. 12.9. Thirdly, to depend vpon him for prouision and protection, without distrustfull care and feare, Matth. 6.31.32. 2 Cor. 6.17.18.

Q. What comforts?

A. First, we haue great dignity, Ioh. 1.12. Secondly, wee shall perseuere in Gods fauour, Esa. 49.14.15. Thirdly, God will beare with our infirmities, Mal. 3.17. Fourthly, wee shall want no∣thing that is good, Luke 11.13.

Q. Why is God said to be Almighty?

A. First, because hee doth, and hin∣dereth

whatsoeuer he will, Psal. 135.6. Secondly, hee bringeth to passe all things without any difficul••ie, Psal. 148.5. T•••• dly, he can doe more then hee doth or will doe, Matth. 3.9. and 26 52 53. yet he cannot lye, for that is o•• impotency & against his nature, which is truth. Tit. 1.2.2 Tim. 2.13.

Q. What duties learne we from hence?

A. First, to pray to God, seeking to him as to a strong and alsufficient re∣fuge, Psal. 28.8.9. Secondly, to praise him, 1 Chro. 29.12.13. Thirdly, to tremble at his iudgements, Nah. 1.2. Fourthly, to doe the duties of our cal∣lings, 2 Cor 9 7. Fifthly, to repent, and to humble our selues before him, 1 Pet. 5.6. Sixtly, to rest vpon his power, where we haue promise, with firmnesse of faith, Gen. 18.14. Seuenthly, to con∣sider his effectuall power that worketh in vs, Ephes. 1.19.

Q. What comforts haue we from Gods Almighty power.

A. First, such as be wicked, may be conuerted, Rom. 11.23. Secondly, the conuerted shall perseuere in grace, Ioh. 10.29. Thirdly, her••by we are suppor∣ted

in our prayers, and against the rage of tyrants, 2 Chro. 20.12. Esa. 51.12.13.

Q. What is meant by Creator of heauen and earth?

A. Creation is a worke of GOD, whereby in the beginning, hee made of nothing, the heauens and the earth, and all things therein, visible and invi∣sible; and by his prouidence continueth things made. Psal. 33.6. Ierem. 10.12. Ioh. 5.17.

Q. Why is the creation ascribed to the Father, being common to the whole Tri∣nity?

A. Because the Father is the foun∣••aine of the other persons, and the acti∣ons, working from himselfe, and by them; also the action of the Father is most manifest in Creating, of the Sonne ••n Redeeming, and of the holy Ghost ••n Sanctifying: yet all externall workes ••re common to the whole Trinity, and sometimes are ascribed to euery person therein, Ioh. 1.3. Col. 1.16. Iob 33.4.

Q. To speake particularly of some of ••he creatures, what are Angels?

A. Spirituall substances, free from bodies, of greatest knowledge and

power among the creatures, Psal. 104 4. 2 King. 19.35. created all good, bu•• some haue fallen from their first estate 2 Pet. 2.4.

Q. What are the good?

A. The elect spirits which haue con∣tinued in their integrity, praising and obeying God, also ministring for th•• good of them that shall bee heires of sal¦uation, and punishing the wicked 1 Tim. 5.21. Esa. 6.3. Psal. 103.20. Heb. 1.14. 2 King. 19.35. Ma••••. 13.41.

Q. What are euill Angels?

A. Deuils which voluntarily fe•••• from their first estate, left their own habitation, and continually hate an•• oppose God and men, labouring t•• bring men to destruction, Luke 8.31 Zach. 3.1. Matth. 4.9. 1 Pet. ••.8.

Q What is man?

A. A reasonable creature consisting of soule and body, Gen. 2.7.

Q. What is the soule?

A. A substance incorporeall, inuisi∣ble, immortall, indued with the facu••¦ties of vegetation, sense, reason & will created of God, and vnited to the body to make the person of man, & to inable

him to know and worship his Creator, Eccl. 12.7. Zach. 12 1 Heb. 12.7.

Q. Whereof was man made?

A. His body at the first was made of the earth, and his soule of nothing, Gen. 2.7.

Q. What duties learne we from the Cre∣ation?

A. First, to worship, feare, and glo∣rifie God, and to liue to him, in whom we liue, Reuel. 4.11. Secondly, to me∣ditate of the creatures, esteeming them, and to defend the credite of them: Thirdly, to bee compassionate to the creatures, and to vse them with so∣briety.

Q. What comforts haue wee from the creation?

A. First, God will preserue and beare with vs if wee repent, 1 Pet. 4 19. Se∣condly, GOD can and will shew the same power in the redemption of his chosen, Esa. 45 12.13. yet for such as continue impenitent sinners, hee that made them, will not haue mercy on them.

Q. What beleeue you of the prouidence of God?

A. It is the worke of God, whereby all things abide in their being at his will, are ruled and ordered wisely and iustly to the good of his children, euen the wicked wills of deuils and men, and actions to vs meerely contingent, and whereby he punisheth the creature, or destroyeth it, as hee pleaseth, Act 17.28. Ier. 10.23. Iob 1. and 2. Math. 8. and 10.29.

Q What duties learne wee from Gods prouidence?

A. First, we are to cast our selues vp∣on him as his confederates: Secondly, to be thankefull for all the good which befalleth vs: Thirdly, to be patient in crosses: Fourthly, to be humbled at our sinnes: Fiftly, to glorifie Gods mercy, wisedome, and iustice in all, not to bee ouer-iust, or ouer-wise, not ouer∣wicked, nor ouer-foolish.

Q. You haue heard before that man con∣tinued not in the state of innocency wherein he was created, but fell by eating the for∣bidden fruit. Know further, that Adam and E••e had the Law morall written in their hearts, besides the Law of the Sacra∣ment all tree; but wherein doth the sinne of

the first fall appeare to be great?

A. First, because it was a Sacramen∣tall tree, and therefore not to be abused: Secondly, they doubted of Gods truth: Thirdly, compacted with Gods ••nemy: Fourthly, consented to the blasphe∣mies of the deuill: Fifthly, they were vnthankefull to God: Sixtly, ambiti∣ous: Seuenthly, regarded not what should become of their posterity.

Q. What came to vs their posterity thereby?

A. Sinne and punishment.

Q. What is sinne?

A. Whatsoeuer is not fully agreea∣ble to the holinesse and p••rfection of the L••w of God, Rom. 7.7. 1 Ioh. 3.4.

Q. How many kindes of sinnes are there?

A. Originall and actuall.

Q. What is originall sinne?

A. It containeth, first, guiltinesse of the sinnes of Adam, Rom. 5.12 19. se∣condly, want of originall righteousnesse which should ••e in vs, Rom. 3.••0.23. thirdly, corruptions spread through all the faculties of soule and body, Ephes. 2.1. and 4.22. Psal. 51.5. Gen. 6.5.

Q. Is not originall sinne equall in al men?

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A. Yes, Ephes. 2.3. Prou. 27.19. bu•• whereas some doe not bring forth th•• euill fruits of it, so much as some others the difference is, first, by the restraining or secondly, renewing grace of God, o•• thirdly, by the temporall iudgements o•• God, or feare of danger from men.

Q. What is actuall sinne?

A. Euery thought, motion, word and deede contrary to the Law of God whether by omission of duties com¦manded, or commission of sinnes for∣bidden, Gal. 5, 19.20. Matth. 3.10. an•• 5.22. and 12.36. and 15.19. and 25 41. &c.

Q. What is the punishment of sinne?

A. In this life, in the body, disease and paines; in the soule, ho rour and hardnesse; in name, ignominy and re∣proach; in goods, hinderances and los∣ses; at the end of this life, death; and af∣ter, damnation in hell, Rom. 5.14.17, 18. and 6.23. and 3.19. Deut. 28.21.22.23.37.65 66.67. Marke 9.45.46.

Q. Is there no remedy against this mi∣sery?

A. Yes, God in mercy hath prouided a Sauiour, as in the second Article, and

many of the rest appeareth.

Q. Concerning the second Article, And ••••sus Christ his onely begotten Sonne our ••••d: here know, that Iesus Christ is the ••nd person in the Trinity, but why is hee ••••d Iesus?

A. Iesus signif••••th a Sauiour, and he ••o called, because hee saueth his peo∣•••••• from their sinnes, Matth. 1.21.

Q. What is saluation, more particular ••nd largely expressed?

A. It containeth, first, what wee are ••ed from; secondly, what we obtaine. ••••e are freed in this life, first, from the ••••minion of sinnea; secondly, from the ••••se of the Law, the wrath of God, and ••••m the hurt of afflictions, and in ge∣••••rall, from the punishment of sinne, ••••kenb properly. Then at death; first, ••••m the being of sinne altogether; se∣••••••dly, from the temptations of Satan; ••••irdly, from the wrongs of the wic∣••••d; fourthly, from all diseases, labours ••••d troubles of this life. Then at the ••ay of iudgement, besides the things at ••eath before named,c there shall bee ••••eedome from bodily death. For the ••econd, wee obtaine in this life, first,

vocation; secondly, iustification; thi••¦ly, adoption; fourthly, sanctificatio•• fiftly, continuall preseruation, spiri••¦all and temporall: so farre as is for o•• good. Then at death; fi••st, full kno••¦ledged; secondly, perfect peace of co••¦science; thirdly, perfect freedome will to Gode; fourthly, perfect loue God, Angels and menf; fifthly, f•••• ioyg; sixtly, fellowship with Ch••ist seuenthly, the heauenly Paradise God, and the body euen in the graue ••••¦maineth vnited to Christ.h Then at t•••• day of iudgement; first, the soule ha•••• the benefits before mentioned at deat•• secondly, the body shall be strong, bea••¦tifull, and immediately sustained b•• God; thirdly, both soule and body sha•• haue, first, perfection of nature & grac•• secondly, the presence of God, and 〈◊〉〈◊〉 the Angels and Saints; thirdly, immo••¦tality; fourthly, heauen.

Q. What duties learne we from hence?

A. First, to confesse our selues to b•• lost, by losing our created state in n••¦ture; secondly, highly to esteeme an•• loue Christ; thirdly, not to despise th•• faithfull, but aboue all societies to lou•• them.

Q. What comfort?

A. Great, the saluation is so great, ••••t Christ is not a Sauiour of all the ••orld, for onely truely beleeuers who ••••ply his merits to themselues, haue be∣••efit thereby.

Q. What is meant by the word Christ?

A. Anointed, because he was anoin∣••••d to be King, Priest and Prophet, as ••as noted before.

Q. According to what nature is hee a ••riest?

A. According to both, as God and ••an, Heb. 9.14. 2 Cor. 5.19.

Q. What was his sacrifice?

A. Christ himselfe, his manhood one∣•••• suffering both in body and soule, and ••s suffering was of infinite value by ••ason of the personall vnion of the ••anhood to the Godhead, Esa. 53.10. •• Pet. 3.18.

Q. What comforts receiue we by our Sa∣••our his offices?

A. We are in some measure anointed ••ith the gifts of Gods Spirit, 1 Iob. 2.••.27. and are made spirituall Prophets 〈◊〉〈◊〉 know the things of God, and to ap∣••••y our knowledge to the benefit of

others, Col. 3.16. and wee are Priests t•• offer vp spirituall sacrifices of praie•• praise, almes, a contrite heart, and ob••¦dience. 1 Pet. 25. Psal. 141 2. Heb. 1 15, 16. Psal. 51.17. Rom. 12.1. & King to s bdue our rebellious corruption•• Reu. 16 Rom. 6.12. and our duty is to l••¦bour to exp esse such graces, and 〈◊〉〈◊〉 fight for our liberty. 1 Cor. 16.13.

Q. Here know Christ is the onely sacr••¦ficing Priest of the new Test••ment, prop••••¦ly so called, and his sacrifice proper and re•• ours is but met••phoricall; now why is Chr•••• called the onely begotten Sonne of God?

A. Because hee is onely begotten the Father by eternall generation wit••¦out beg••nning or end, and hereby appeareth, that Christ is true God, Io•••• 1.14. Esa. 9.6. Rom 9.5. 1 Tim. 3.16.

Q. What duties from hence?

A. First, to confesse him to bee t•• Sonne of God, 1 Ioh. 4.15. Heb. 2.•• and to worship him with our trust, lo•• ioy &c. Ioh. 14 1.

Q. What comforts?

A. First, the deuill is subdued, 1 Ioh. 8. secondly, we are the children of G•• by adoption, Ioh. 1.12. adoption i••

worke of God, whereby such as are iu∣••tified, are the children of God.

Q. How is Christ our Lord?

A. By creation and gouernment, but ••here is meant especially by redemption.

Q. What duties owe wee to him our Lord?

A. To liue and dye, not to our owne desires or profits, but to Christ our Lord, that his glory may be celebrated ••y our life and death.

Q. What comforts?

A. We may haue confidence both in ••ife and death, hauing a Lord that hath more care of vs, then we our selues, hee ••oth can and will preserue vs liuing, ••nd restore vs to life being dead, also his ••eruice is holy, and his seruants shall be where he is.

Q. Concerning the third Article, hee was conceiued by the holy Ghost, borne of the Virgin Mary, which signifieth, that Iesus Christ was not conceiued as other men, but ••hat his humane nature was miraculously ••ade and sanctified by the holy Ghost in the wombe of the Virgin Mary, and so vnited to ••he second person of the Trinity; so as hee is ••ot two persons, although hee haue two na∣tures:

now what duties learne we from ou•• Sauiour his becomming man thus?

A. First, to magnifie Gods wisedom•• and loue; secondly, to imitate the humi¦lity of Christ, Phil. 2.2. to 7.

Q. What comforts?

A. Great, first, that Christ vouchsa¦fed to take our natures, and to sanctifi•• our conception, birth and natures; se¦condly, thus Christ is God with vs, o•••• nature ioyned to God, and heauen an•• earth ioyned together.

Q. Concerning the fourth Article, he suffered vnder Pontius Pilate, was crucifi¦ed, dead and buried, he descended into hel•• You haue beene taught the meaning hereof but what duties learne you from Christ sufferings?

A. First, to acknowledge the g••ea•• mercy of our Sauiour, Phil. 2.11. second¦ly, to mourne for our sinnes, Zach. 12 10. thirdly, to loue Christ, 2 Cor. 5.15 Matth. 10.37 38. fourthly, to liue t•• him; fifthly, to celebrate the memor•• of his death, 1 Cor. 11.24.25. sixtly, t•• suffer for his sake; seuenthly, not t•• serue men as Lords of our consciences eightly, to be patient, 1 Pet. 2.19.20

ninthly, to be harmelesse, humble, and ••ou ng to men: Phil. 2.2. to 9. 1 Cor. 5.7.8 Eph. 5.1.2

Q. What comforts from our Sauiour his sufferings?

A. As great benefits come to vs thereby: first, wee haue reconciliation with God, Rom 5.10. secondly, remissi∣on of sinnes, Matth. 26 28. thirdly, san∣ctification, Rom. 6.3 4.5.6. fourthly, crosses cease to be curses; fiftly, death is swallowed vp, Heb 2.14.15. sixtly, wee haue liberty to enter into heauen.

Q. Concerning the fift Article, the third day he rose againe from the dead, in that the same body that was dead, and laid in the graue, was by the diuine power of Christ, raised to life, and the same soule that was in it before, was brought into it againe: what duties learne we hence?

A. First, to declare our life superna∣turall, by affecting and seeking things aboue; secondly, to maintaine our peace against feares and doubts.

Q. What comforts?

A. It doth assure vs of the conquest of Christ ouer sinne, Satan, the world, death and hell, and of our iustification,

sanctification, and preseruation, an•• that our bodies shall rise againe at th•• last day.

Q. Concerning the sixt Article, he a••¦cended into heauen, and sitteth at the righ•• hand of God the Father Almighty; wha•• comforts arise from hence?

A. From Christs ascension, we hau•• quietnesse of heart in assurance that w•• are really possessed of heauen in Chri•••• our head, and shall be personally by h•• continuing of our iustification, and r••¦conciliation: and from his sitting at th•• right hand of God; first, Christ as Princely Prophet hath confirmed th•• Scriptures, Esa. 8.16. and giuen gifts t•• Ministers, Eph. 4.11. and worket•• mig••tily thereby, Ioh. 14.12. secondly as a princely Pri••st his sacrifice is of en••¦lesse force, and hee maketh intercessio•• for vs, Heb. 7 16. and 9.24. thirdly, 〈◊〉〈◊〉 a King, he gouerneth, protecteth, pr••¦fitably chastiseth, cōforteth his peopl•• and will receiue them to heauen, an•• vanquisheth all the enemies of h•• Church, Heb. 1.8.9. Reuel. 3.19.20.2•• Luk. 19.27. Reuel. 17.14. and 19.11.1••

Q. What duties learne you from th•• Article?

A. First, to know Christs humani∣•••• not to be present with vs, Ioh. 16.28. ••d 17.11. secondly, to rece••ue his do∣••••rine, Heb. 2.1.2 &c. and 3.1. &c. ••••irdly, to con••ent our selues with h s ••••rits, sacrifice and interc••ssion; fourth∣•••• to reuerence and ••bey him. Act. 2.4.35. and 5.31. Phil 2.9.10.11.

Q. Concerning the seuenth Article, ••••m thence Christ shall come to iudge the ••icke and the dead, that is such as be dead ••••fore the last day, and such as then shall be ••••ue; what are the ends of Christs com∣••••ng to iudgement?

A. First, in respect of God, that the ••••ory of his iustice and mercy may ap∣••••are, and that Christ may publikely ••ee glorified, who wa•• here disgraced, ••nd that hee m••y finish the office of his Mediatorship, 1 Cor. 15.24. secondly, ••n respect of men, t••at the godly may ••ee fully glorified, who are here affli∣••••ed, and the wicked fully punished, who are often here in prosperity, 2 Co∣••inth. 5 10.

Q When shall the day of iudgement be?

A. God hath not reuealed that to vs; ••••st, to exercise our faith; secondly, to

bridle our curiosity; thirdly, to kee•••• vs from security, and that we might b•• alwaies ready.

Q. What signes bee there of the day iudgement?

A. First, the reuealing of Antichris•• 2 Thes. 2.3. secondly, departing fro•• the faith, and generall corruption 〈◊〉〈◊〉 manners, and deadnesse of heart, 2 Ti•• 3.1, 2, 3, 4, 5. Math. 24 37.38. thirdl•• the calling of the Iewes, Rom. 11.

Q. What signes shall concurre with th•• day?

A. The darkning of the Sunne an•• Moone, the falling of the Starres, t•••• shaking of the powers of heauen, the l••¦mentations of the wicked, and the bu••¦ning of the world, wh•• his thought b•• some to be the signe of the Sonne o•• man, Math. 24.

Q. What duties learne wee from th•• Article?

A. First, speedily to repent, Act. 1•• 31. secondly, not to iudge rashly 〈◊〉〈◊〉 mens estates and ends, by calling goo•• euill, and by making euill worse then is, or taking things doubtfull in th•• worst part, or censuring about thing••

indifferent, or giuing finall sentence of ••••en, Rom. 14.3.4.10. Esa. 5 20. 2 Thes. ••.5.6. thirdly, not to bee impatient at ••he prosperity of the wicked, Eccl. 8.1.12.

Q. What comforts haue we hence?

A. That our Brother, Husband, ••duocate and Redeemer, shal be Iudge, ••nd wee shall haue the sentence of abso∣••ution, and bee manifested in holinesse ••nd glory, Ioh. 5.24. Rom. 8.18.

Q. Concerning the eight Article, I be∣••eeue in the holy Ghost, why is the third ••••rson in the Trinity, called holy?

A. Not onely because hee is holy ••imselfe, but because he is the immedi∣••te worker of holinesse in the elect.

Q. Why is he called a spirit?

A. Not onely because his essence 〈◊〉〈◊〉 spirituall, but because he is as it were, ••reathed, and doth proceede from the ••ather and the Sonne.

Q. It hath beene shewed already what ••he graces of the holy Ghost, peculiar to the ••lect are; tell mee now what be the common ••tes bestowed by the holy Ghost, on some that ••e reprobates, as well as on the elect?

A. First, the gifts of practising a

particular calling, Exod. 31.3. second¦ly, of illumination, Heb. 6.4. thirdly, o•• prophecy, 1 Cor. 12.10. fourthly, con¦fused ioy, Luke 8.13. fiftly, restrainin•• graces, Gen. 2••.6.

Q. Concerning the gifts peculiar to th•• elect, shew me how a man may try himsel•• whether he haue them: as how is effectua•• calling knowne?

A. Fi••st, by forsaking the courses 〈◊〉〈◊〉 wicked men, and needlesse or vnlawfu•• society with them, 2 Cor. 6.16 17 1•• secondly, by reachabl••nesse, in hearin•• and obeying the Word, when GO•• doth call to vs thereby, Ier. 7.27. thir••¦ly, by daily and constant prayer, no•• onely for heauen, and happinesse, b•••• also for holinesse, Ioel 2.32. fourthly, b•• louing God and his glory aboue a•• things, Rom. 8.28. fiftly, by louing o•• another, especially such as bee of t•••• houshold of faith, Esa. 11.6. 2 Pet. 1.6.7. sixtly, by a holy profession a•• confession of true religion, and inde••¦uouring to liue according to our pr••¦fession, Esa. 44.5.

Q. How may wee know wee are ius••¦fied?

A. By a conscionable vse of the ••rd, Sacraments and Praier, Luk. 24.•• Mark. 1.9. Mat. 26.26.27.28. Hos. ••2. secondly, by the daily exercise of ••pentance, 1 Ioh. 1.9. thirdly, by loue God, Luk. 7.47. fourthly, by loue 〈◊〉〈◊〉 mercy to men, Ephes. 4.32. Iames 13.

Q. How may we try our sanctification?

A. First, by sorrow for sinne, with ••gence in discouery of corruption, ••tth. 5.3. Mark. 9.24. Psal. 141.5. ••ondly, by a desire of grace, Psal. 119. ••. Matth. 5.4.5.6. thirdly, by a desire 〈◊〉〈◊〉 indeauour to grow in grace, 2 Pet. ••8. fourthly, by care of vniuersall ••d constant obedience to God, Psal. ••9.6.112.117. 1 Iohn 3.9. fifthly, by ••e to God and his children; with clea∣••g to God euen in the want of the ••arance of his loue, and not onely ••••ile we are assured thereof, 1 Ioh. 4. ••. and 5.1. Acts 11.23. Iob 13.15.24. ••tly, by a desire of the sincere milke of ••e word, 1 Pet. 2.2.

Q. May Faith and Repentance, and ••h graces as be necessary to saluation, bee 〈◊〉〈◊〉?

A. They may be weakned for a ti•••• habits being decaied, acts interrupt•• feeling denied, but they are neuer wh••¦ly and finally lost, Luk. 22.32. 1 Cor. •• 13. Phil. 1.6. 1 Cor. 10.13.

Q. As it is comfortable that wee b•• such benefits by the spirit, so what du•• learne we hence?

A. First, to vse the gifts of the sp•• to the glory of God, Phil. 1.11. seco••¦ly, not to grieue the spirit by our sin•• Eph. 4.30. thirdly, to vse the mea•• wherby the holy Ghost worketh th•• gifts, as ordinarily the word preach•• Rom. 10.14 17. and whereby he inc••¦seth them; as first, the Word Preach•• and Read, 1 Pet. 2.2. Acts 20.32. ••¦condly Prayer, Iude 20. thirdly, the ••¦ceiuing of the Sacraments, Rom. 4.•• 1 Cor. 10 2.3.4. fourthly, to prac•• what we heare and know, Ioh. 7.•• 2 Tim. 1.6.

Q. Concerning the ninth Article, I ••¦leeue the holy Catholike Church, the c••¦munion of Saints; shew a little more lar•• then in the shorter Catechisme, what is m•• by communion of Saints?

A. Saints are holy people, wher••

liuing in this world, or departed from ••nce by death: communion signifieth ••e fellowship they haue, first, with ••hrist, as his benefits are bestowed on ••em, and their sinnes imputed to ••hrist: and also he accounteth their af∣••ctions his owne, and helpeth to beare ••••m, Psal. 73.26. 1 Ioh. 1.3. 2 Cor. 5.••. 1 Cor. 1.9. secondly, one with ano∣••er, the liuing with the liuing, by lo∣••ng, exhorting, comforting, and pray∣•• for each other, and imploying their ••porall goods, for the profit of each ••er, Acts 4.32. Gal, 5.13. and 6.1.2. ••eb. 3 13. Gal. 6.10. and the liuing ••th the dead, in that the departed doe 〈◊〉〈◊〉 generall desire the deliuerance of all ••ir fellow members out of all their ••series, although they know not par∣••••lar conditions and persons, Reuel. 10. and the Saints on earth, doe in ••art and affection, conuerse with them ••eauen, desiring to bee with Christ, ••l. 1.23. and 3.20. Col. 3.1.2.

Q. What duties learne wee from ••e?

A. First, to labour to make our cal∣••g sure, because thereby wee may

know wee are true members of 〈◊〉〈◊〉 Church, 2 Pet. 1.5.6.7.10. secondly be thankefull to God for choosing a calling vs to bee of the number of people, Ephes. 1.3, 4. thirdly, to be ••••¦ly, that we may be Saints on earth, ••¦uing holinesse begun in the Church ••¦litant, that so we may be sure wee s•••• haue it consummated or perfect in 〈◊〉〈◊〉 Church triumphant, 2 Pet. 2.9. fou••¦ly, to loue, esteeme, and helpe one a••¦ther, 2 Thes. 3.14. Ephes. 4.2.3, •• Rom. 12.6.7.8. fifthly, to auoid vnl••¦full society with the wicked, Eph. •• 11. 2 Cor. 6.16.17.18. 2 Tim. 3.5.

Q. Concerning the tenth Article, ••••¦leeue the forgiuenesse of sinnes, which blessing of God vpon his Church proc•••• by the sufferings of Christ, whereby the g•••• of sinne binding to punishment, is take•• way; what comforts arise from hence?

A. First, that this remission of si•••• may be applyed particularly, Psal. 1 1.3. Esa. 38.17. secondly, because wh•• God iustifieth, he sanctifieth, 1 C•••• 11. thirdly, nothing can separate suc•• be iustified, from the loue of Ch•• Rom. 8.33.34.35. fourthly, bec••••

••••ch shall raigne with Christ in another ••orld, Rom 5.17.

Q. What duties learne we from hence?

A. First to renounce our owne me. ••••s, 1 King 8.46. Ioh. 8.11. secondly, to ••e caref••ll ••o auoide sinne, Ioh. 8.11. ••••irdly, to be thankfull to God through ••hrist, Psal. 103.1.3. fourthly, to loue ••••m, Luke 7.47 fif ly, to be mercifull ••••men, Col 3 13.

Q. Concerning the eleuenth Article, euery ••leeuer ought to beleeue, that his owne bo∣••••, and the bodies of other men shall rise ••••m the dead, the bodies of the elect shall ••••e by vertue of the vnion with Christ, and 〈◊〉〈◊〉 glorious: the bodies of the reprobate shall ••••se by the powerfull citation of Christ, and ••••at to sh••me: what cōforts learn you hence?

A. First, against troubles of this life, Dan. 12.1.2, 3. secondly, against death, 1 Cor. 15.55. 2 Cor. 4.14.

Q. What duties?

A. First, not to mourne immoderate∣•••• for the dead, 1 Thes. 4.13. secondly, 〈◊〉〈◊〉 haue the body in honour by nouri∣••ing it. and by auoiding vncleannesse, ••••d other sinnes, & liuing righteously, Cor 15. and by burying it decently at ••eath.

Q. Concerning the twelfth Article, beleeue the life euerlasting, what shall b•• the euerlasting life of the soule and body a••¦ter they be reunited, which although w•••• cannot fully know in this life, yet it being 〈◊〉〈◊〉 some measure reuealed; first, what shall cea•••• then?

A. Seuen things; first, such calling as be herea, for there shall be no Mag••¦strate or Subiect, Master or Seruant, & secondly, faithb, hope, patience, an•• such vertues as be ioyned with griefe, pitty, mercy, &c. thirdly, all sinn•• Heb. 12.22. fourthly, naturall infirm••¦ties of body and minde, Reu. 7.16.1•• and 21.4. fifthly, naturall meanes f•• preseruation of life, as meate, drink sleepec, &c. sixtly, the vanity of th•• creatures, Rom. 8.20.21.22. seuenthl•• the Mediatorship of Christ, 1 Corint•• 15.28.

Q. Secondly, what shall wee haue th•• shall be saued at the the day of iudgement••

A. First, in soule, these things; fir•••• perfect knowledged; secondly, perfe•••• peace of conscience; thirdly, full fre••¦dome of will to Godf; fourthly, perfe•••• loue to God,g the Angels and Saints

fiftly, full ioy, Ps. 16.11. Secondly, in the body, there shall bee these things; first, great strength, acutenes of senses, health, although it be sowne in weakenesse, it shall rise in power; secondly, incorrup∣••••on, no more subiect to rottennesse, or to be dissolued into dust; and immorta∣••••ty, so as death shall haue no place, ••or power, 1 Cor. 15.54. thirdly, glory, ••eauty; shining like the starres & sunne, 〈◊〉〈◊〉 Moses his face did, by the glory ••hich God put vpon it, and as Christ ••••d at his transfiguration, Dan. 12.3. Matth. 13.43. fourthly, to be spirituall, ••••mediately sustained by the spirit of ••od, without meate or drinke, or any ••••her meanes, and the body shall bee ••••mble, and also perfectly subiect to the ••••irit of God. 1 Cor. 15.44. Thirdly, in ••oth soule and body, there shall bee ••hese things, first, perfection of nature ••nd grace; secondly, communion with ••od, the blessed Angels and Saints, Thes. 4.17. Reuel. 22.4. 1 Ioh. 3.2. Ioh. 7.24. secondly, heauen, 1 Pet. 1.4. ••••irdly, Lordship ouer the creatures, ••••cept the Angels, Reuel. 21.7. fourth∣••••, all our blessednesse shall bee euerla∣••••ing, Matth. 25.46.

Q. Thirdly, what shall we doe?

A. We shall keepe a perpetuall Sab¦bath praising God, Esa. 66.23. He•• 4.9. Reu. 7.15.

Q. What duties learne wee from hence

A. First, to pray to God to ope•• our eyes, that wee may be able in som•• measure to conceiue of this felicity Eph. 1 17.18. secondly, not to set o•• mindes on earth, Heb. 13.14 thirdly 〈◊〉〈◊〉 labour earnestly to bee partakers of th•• blessednesse, and therefore to seeke th•• life of grace here, Math. 6.19. &c. ve•• 33. fourthly, to be patient in troubl•• and among the rest, the death of o•• friends and our selues; fifthly, not contemne others that shall be partak•• of the same glory, but to loue them 〈◊〉〈◊〉 their hopes sake, Psal. 16.3. Iam. 2.5.

Q. What comforts may we gather fr•••• hence?

A. First, against contempt and ••¦proaches; secondly, against torme•••• and all iniuries of this life, Rom. 8.•• 2 Cor. 4.17.18. thirdly, against de•• it selfe, Reuel. 14.13. 1 Cor. 15.56.57.

Q. Seeing this blessednesse belong•• onely to true beleeuers, tell me what shall 〈◊〉〈◊〉

the punishment of the wicked in hell?

A. First, paine of losse, by being se∣parated from God, and all that be good, ••nd losse of all blessednesse, 2 Thes. 1.9. secondly, paine of sense, and therein, first, shame, Esa. 66.24. Dan. 12.2. 1 Ioh. ••.28. Mal. 4.3. secondly, the wrath of God, Ioh. 3.36. Rom. 9.22. thirdly, a guilty conscience, Mark. 9.44. fourth∣ly, indignation against God, and all ••hat they conceiue to be means of their miserie, Reuel. 16.11. fiftly, fellowship with the deuils, Matth. 25.41. Reuel. ••••.10. sixtly, the place is hell, a lake of ••••e and brimstone, Reuel. 21.8. Esa. 33.••••. these things may bee considered as ••he matter of the punishment, the man∣••er is, first, the punishment shall be v∣niuersall in all the faculties of the soule, ••nd members of the body; secondly, the paines of hell bee manifold; thirdly, ••••ieuous; fourthly, vnprofitable to ••••em; fiftly, eternall, Matth. 5.46. there∣••••re we must beleeue in Christ, imbrace ••nd obey the Gospell, that wee may a∣••ide these torments, and obtaine euer∣••sting life.

Q. What is the Gospell?

A. The glad tidings of remissi•••• of sinnes, and eternall saluation by fa•••• in Christ already come, Mark. 1.•• Rom. 1.2. and in the old Testament w•••• the same in substance; namely, the g•••• tidings of remission of sinnes, and e••••¦nall saluation by faith in Christ come, Gen. 3.15. and 12.3.

Q. What is the Law?

A. A perfect rule of holinesse a righteousnesse, binding all men to obedience of it, vpon paine of damna••••¦on for euery offence.

Q. How many Commandements a it containe?

A. Tenne, which were at the 〈◊〉〈◊〉 written vpon two tables of stone; w•••• of the foure first written on the first ••••¦ble, containe the worship of God, 〈◊〉〈◊〉 the sixe last written on the second ••••¦ble, containe duties of charity and ri••••¦teousnesse to our neighbours and 〈◊〉〈◊〉 selues, and all the tenne containe du•••• and seruice to God, being performed conscience of his commandement.

Q. What learne wee generally from 〈◊〉〈◊〉 diuision of the Commandements?

A. That the true obedience, acc••••¦t••ble

to the Lord is, when the Cōman∣••ements of both Tables are practised to∣gether, Ezech. 18.5.6.7.8.9. Tit. 2.2. •• Pet. 1.5.6.7. Psal. 119.6.101.

Q. What is hereby forbidden?

A. The seuering of them, doing one∣••y some duties to God, with omitting duties to men, or performing onely ••ome duties of ciuill honesty to men, with neglecting the worship of GOD; Ezek. 18.10.11.12.13. Iam. 2.10.11.

Q. Is the obseruation or breach of both Tables alike?

A. No, the obseruation or breach of the first, is greater, Matth, 22.36.37.

Q. Is euery sinne against the first Ta∣ble, greater then euery sinne against the se∣cond without exception?

A. No, the duties of both Tables must be compared together, Comman∣dement with Commandement; inward duties with inward; the greatest of the first, with the greatest of the second; and the least of the first, with the least of the second.

Q. What rules haue you for vnderstan∣ding the Commandements?

A. First, when the Commandement

is affirmatiue, it implieth the negatiue and when it is negatiue, it implieth th•• affirmatiue: secondly, the Law is spiri••¦tuall, as the lawgiuer is, and therefor•• bindeth all the powers of the soule thirdly, with things commanded an•• forbidden, the signes and outwar•••• notes are commanded and forbidden fourthly, a part is put for the whol•• wheresoeuer any thing is commande expresly, or by name, there all oth•••• things of the same sort and nature; th•• occasions and meanes are commande•• which further obedience therunto, an•• the contrary are forbidden: yet in t•••• second Table, that degree of moti•••• which hath not obtained consent, is bee referred to the tenth Command¦ment; whereas such motions against ••¦ny Commandements of the first Tabl•• are to bee referred to that Law, to t•••• scope whereof they tend: fiftly: wha••¦soeuer is commanded or forbidden 〈◊〉〈◊〉 be done, or left vndone by our selu•• we must procure it in others to be do•••• or left vndone, so farre as our calli•••• will suffer vs, Heb. 3.13. sixtly, affirm••¦tiue Commandements binde at 〈◊〉〈◊〉 [ 6]

times, but not to all times; negatiue ••nde both at all, and to all times.

Q. Concerning the first Commande∣••ent, I am the Lord thy God, &c. what ••••e these words containe?

A. First, a commandement, or duties ••ommanded; secondly, three reasons ••rging the performance of the duties.

Q. What be the duties commanded?

A. In generall, to haue God for our ••od, giuing him such inward worship, 〈◊〉〈◊〉 he hath required, Pro. 23.26. Ioh. 4.••4. in particular, first, a perfect know∣••••dge [Duty. 1] of God, so farre, as hee hath re∣••ealed himselfe in his word and works, Deut. 29.29. as that he is one God, of a ••ature spirituall, infinite, holy, eternall, ••nely wise, &c. and that in this one ••ssence or being; there be three persons 〈◊〉〈◊〉 manners of being, the Father, Sonne, and holy Ghost, and that his works are ••he creation and prouidence, as was ••••ewed in exposition of the Creede.

The sinnes forbidden, opposite to ••his knowledge of God be; first, Athe∣••••me, holding there is no God, or that ••od knoweth not, or careth not for ••hings of the world, or cannot resist

them, or will not reward well doing and punish euill doing, Psal. 14.1. Exo•• 5.2. Psal. 10.11. Ezech. 9.9. 2 King. 1•• 32. &c. Iob 21.14.15. Zeph. 1.12. s••¦condly, ignorance of the true God, H•••• 4.1. 2 Thes. 1.8. thirdly, presumptuo•• knowledge, when any falsly perswade•• himselfe that hee knoweth God, wh•• doth not, Ioh. 7.27. fourthly, false op••¦nions of God, as heretikes haue; fiftl•• too little knowledge, Esa. 28.9.10. He•• 5.12, sixtly, ineffectuall knowledg•• separated from practice, 1 Ioh. 2.4. 1 Co•••• 13.2.

[Duty. 2] Secondly, wee are commanded 〈◊〉〈◊〉 haue legall faith, to trust vpon God f•• defence and deliuerance, succour a•••• blessednesse, both in soule and body in legall faith there is required perfe•••• holinesse in the beleeuer, which seein•• it cannot be had in this life, wee mu•••• by euangelicall faith, looke to the pe••••¦fect holinesse of Christ imputed to v•• this although the Law doe not reueal•••• Gal. 3.11.12, 13. Rom. 3.21. nor direc••¦ly command, yet for as much as here•••• may bee comprehended a command¦ment to yeeld obedience to whatsoeu••••

God should at any time command, and ••od gaue power in Adam to doe what∣••euer it might please him at any time 〈◊〉〈◊〉 command, and seeing the reasons of ••••e Commandement, I am the Lord thy ••od which brought thee out of the ••nd of Egypt, &c. and the words, the ••ord thy God, in the third and fifth ••ommandements, may bee taken euan∣gelically; we must here consider of euan∣••elicall faith, and imbrace the same, see∣••ng wee cannot in this life haue legall, ••ro. 3.5. Esa. 26.4. Ioh. 14.1. 1 Ioh. 3.23. ••he sinnes forbidden be, first, vnbeliefe ••nd distrust, Heb. 10.38. Matth. 6.25. ••1. Rom. 10.16.21. 2 Pet. 1.8. 2 Pet. 2.••1. secondly, presumption of faith, and ••empting God, neglecting the meanes ••o be vsed, Matth. 4.6.7. Deut. 29.••9.20. thirdly, hypocriticall faith, ma∣••ing a profession of faith voide of good workes, the fruits of faith, Iam. 2.14. ••ourthly, implicite faith of such as ••now not what to beleeue, or what the Church of God is, or what it beleeueth, •• Pet. 3.15. Pro. 19.2. hereunto may be ••dded rash credulity, Eph. 4.14. and con∣••ecturall opinions, Iam. 1.6. fifthly,

temporary faith, beleeuing onely for time, Luke 8.13. sixthly, trust in o•••• wit, wealth, strength, Pro. 3.5. Psal. 5•• seuenthly, supposed merits, Luke 17.1•• or in other men, 2 Chro. 16.12. Psal. 146 3. Esa. 31.1.3. or deuils, Deut. 18.1•• 11. or in any idols whatsoeuer, Psa•• 135.18. Esa. 42.17.

[Duty. 3] The third duty commanded, is lega•• hope, waiting and looking for helpe and such good things to come, as Go•• hath promised; this is called the ancho•• of the soule, Psal. 130.7. and 40. •• 1 Pet. 1.13.

The sinnes forbidden in this regar•• be, first, desperation, casting away hope when men are either besotted with pre¦sent things, like the Epicures, saying eate, drinke; after death there is n•• pleasure; or when men imagine the iu¦stice of God greater then his mercy, an•• so faint in themselues at the sight o•• their sinnes: secondly, presumption o•• mercy without promise, in such as liu•• wickedly, and yet flatter themselues, Ier. 7.8. thirdly, hope in creatures, it merits, the Popes pardons, and other fictions of men.

The fourth duty commanded, is to [Duty. 4] ••••e God aboue all, Deut. 6.5. Psal. 116. •• Matth. 22.37. which is a diuine ••otion whereby a beleeuer, with all ••s minde, will, affection and strength, ••••sireth to haue communion with God, 〈◊〉〈◊〉 well pleased with him, and indeauou∣••••th to please him, 1 Ioh. 4.7. Gal. 5.6. ••ant. 1.1.2.

The sinnes forbidden, be, first, hatred ••f God, Rom. 8.7. and 1.30. Num. 10.••5. Ioh. 15.18.24.25. secondly, coun∣••erfeit loue towards God, Esa. 66.5. ••ant. 1.6.7. thirdly, carnall loue of our ••••lues, 2 Tim 3.2. Rom. 13.14. fourthly, ••mmoderate loue of the profits, plea∣••ures, and honours of this world, Ephes. •• 5. Col. 3.5. 2 Tim. 3.4. Phil. 3.19 Gal. ••.26.

The fifth duty, is to feare God aboue [Duty. 5] ••ll, which is a childelike reuerence wee ••eare vnto God, as to our Father; feare∣••ull to displease him, because wee loue him; and the more wee loue, the more we feare; this keepeth loue from wax∣••ng carelesse and falling asleepe, as Cant. 8.4. and 5.4. Psal. 2.11. and 119.10. Pro. 28.14.

The sinnes forbidden against thi•• feare, bee carnall security or hardness•• of heart, Pro. 21.14. which is naturally in man as he is corrupted, but increase•• by drawing a false conclusion from Gods lenity and long suffering, as be¦cause God striketh not by and by, there¦fore he will not punish, Eccl. 8 11. Psa. 50.21. secondly, there bee diuers so•••• of euill feare; as first, a superstitiou•• feare, where there is no cause of feare secondly, carnall feare of men, mo•••• then of God, Matth. 10.28. thirdly feare of idols, Ier. 10.2. fourthly, seruil•••• and slauish feare of God, 1 Ioh. 4.18. which is a shunning and going awa•• from God, in despaire, arising from 〈◊〉〈◊〉 knowledge and accusing of sinne, an•• feeling of Gods iudgement and anger and therein it differeth from a godly feare, which ariseth from confidenc•• and loue of God, and is exercised i•• shunning of sinne, this onely in shun¦ning of punishment, which feare is i•• the deuill, Iam. 2.19.

[Duty. 6] The sixt duty commanded, is humi¦lity to God, 1 Pet. 5.6. which is a lo•• conceit of a mans selfe, emptying him

selfe of all, giuing God the whole glory ••f all the good things hee hath, 1 Chro. ••9.14. herein is contained, humbling ••he heart, Matth. 11.29. and contenta∣••••on with our degree and gifts, Psal. 31.1.2. not seeking for further places, ••••en our gifts be fit for.

The sinnes here forbidden, be, first, ••resumption, Zeph. 3.11.12. secondly, ••nlawfull loue of our owne glory, Mat. 8.3.4. and vaine glory, Phil. 2.3. third∣••••, boasting of the gifts we haue, 1 Cor. ••7. fourthly, counterfeit humility, a ••ined denying of that which he secret∣•••• desireth: the measure and danger of ••e sinne of pride is exceeding great, for ••ods glory being his treasure, and the ••oud man breaking vpon it, must ••••eds bee guilty of great robbery; and ••e danger appeareth in that GOD ••••th threatned to set himselfe against ••m.

The seuenth duty commanded, is pa∣••ence, [Duty. 7] Rom. 15.4. which is a willing ••ng suffering of hard and difficult ••ings for vertues sake; this should bee ••ithout perturbation in calmnesse, the ••iefe being mitigated by our expecta∣tion

of Gods aide; therefore it is calle•• a willing long-suffering, and there mu•••• also bee an abiding in that which 〈◊〉〈◊〉 good: without this patience we canno•• possesse our soules, Luke 21.19. Fai•• may bee called the foundation of ver¦tues, and patience the roofe and coue¦ring, without which, showers will fa•• into the building and rotte it, Luke •• 15.2 Cor. 12.10. so at length we com•• to the full assurance of hope, Rom. 8.25 35. and 5.4. The kindes of patience b•• a quiet bearing of that which is laid v•• on vs for correction, and also for tria•• The reason of Gods dealing with vs 〈◊〉〈◊〉 afflicting vs, is, first, in prospero•• things, we are as the dead sea; there mu•••• be a stirring vp, or else there will bee foggishnesse in our soules; secondly that there may bee a conformity b••¦tweene Christ and his members; thi••••¦ly, Satan hath his fanne, ••ee must wi•• now vs according to the greatnesse our gifts; fourthly, that we may triump•• ouer the deuill, that hee may not sa•• Doth Iob serue God for nought?

The sinnes forbidden, be, first, in d••¦fect, murmuring and fainting, bein••

ouercome with too much griefe, 2 Cor. 16. and seeking issue by vnlawfull ••eanes; secondly, in excesse, rashnesse, ••d foole-hardinesse, running into ••edlesse danger and trouble, and insen∣••••lenesse, not being moued at the ••ords chastisements, arising from not ••••garding the cause from whence, nor ••e ends whereto afflictions tend; and may bee, it worketh a blinde griefe, ••d they get pleasures and friends to ••iue it away, and so it is without pro∣•••• to them, Esa. 1.3.4.

The eight duty commanded, is prai∣••••, [Duty. 8] that which is inward in the heart, Cor. 14.15. Exod. 14.14. Rom 8.26. it ••ust be made onely to God, Rom. 10.••4. it consisteth of petition and thanks∣••••uing; petition containeth, first, depre∣••tion, when wee desire to haue some ••ill taken from vs, for which there is ••••quired confession of sinnes, Psal. 32.•••• and 51.1. and secondly, supplication 〈◊〉〈◊〉 haue some good thing granted: and 〈◊〉〈◊〉 hath three degrees, first, that it be gi∣••en, Psal. 119.34. secondly, that it bee ••stablished, Psal. 68.28. thirdly, that it ••e increased, Luk. 17.5. Thanksgiuing

is a returning to God praise for that v•• receiue, the end of all being his glor•• this he bindes vs to, in the same bon•• that he bindes himselfe to vs, Psal. 5••.15. he that receiueth ought, receiue•• it on this condition, and without it is 〈◊〉〈◊〉 vsurper; in it is required, first, confe••••¦on, that we haue nothing, but we ha•• receiued it, 1 Cor. 4.7. Iam. 1.17. s••¦condly, contentation, Psal. 16.6. thirdly, annunciation and telling it others, Psal. 66.14. fourthly, a h•••• life, Psal. 106.2.3. Ioh. 15.8. for t•• manner of prayer, it must be, first, co••¦tinually, without wearinesse, Luk. 1•• 1. 1 Thes. 5.17.18. secondly, in fai•• without wauering, Iam. 1.5.6. third•• in humblenesse without insolency, L•••• 18.8, 9. Psal. 3.2. fourthly, in iudg••¦ment without impudency, asking su•••• things as are fit, with such hearts as a fit.

The sinnes forbidden be, first, om••¦sion of prayer, Psal. 14 4. and of than fulnesse, Luke 17.17.18. Esa. 5.4. ••¦condly, to pray carelesly, proud•••• grudgingly; to make petition or ascri•••• thankes due to God, to idols or oth••••

creatures, Hos. 2.5.8. Ier 44.17.18.

The ninth duty, is to remember [Duty. 9] God, thinking vpon those things which we haue learned concerning God and ••is Word, Eccl. 12.1. Pro. 2.1.

The sinne is to forget God, Deut. 8 1.14.19. Psal. 50.22.

The tenth duty, is to reioyce in God, [Duty. 10] rising from the feeling of Gods good∣••esse and loue to vs, by which wee im∣••race him as our ioy and delight: clea∣••ing to him with all our soule, and a∣••oue all things, desire the fruition of ••is presence in heauen, Can. 1.1.2. and ••he execution of his will, Psal. 16.10. ••••d 37.4 and 104.24. Phil. 4.4. Rom. ••.11. Psal. 19.10. 1 Cor. 1.31. 2 Cor. 10.7. 2 Sam. 30.6. 1 Thes. 1.6.

The sinnes herein be, first, not reioy∣••••ng in God, nor his Word, 1 Pet. 2.3. ••••condly, delighting in any thing else, ••rowning our ioy in God, or comming ••••ere in comparison to it, and to desire ••e presence of wiues and children, ••ore then the presence of God, Phil. 3.••. Ioh. 12, 43. Luk. 12.19. Deut. 4.27.

The eleuenth duty commanded is in∣••ard [Duty. 11] obedience, which is a willing and

cheerfull subiection of our wils to Gods will, accounting it a heauen to please him whom we so loue: this obedience must bee cheerefull, with the whole heart, and vnto euery Commandement, Rom. 6.17. Exod. 23.22. Ioh. 14.15. 1 Ioh. 5.3.

The sinnes forbidden here be, first disobedience, the degrees whereof ar•• neglect and contempt; secondly, obe∣dience constrained by mens lawes only thirdly, murmuring, as the Israelite•• who did not cheerefully obey God, fourthly, counterfeit obedience fo•• some outward cause mouing vs, not ful∣filling the intent of the Law-giuer when our affection is not carried afte•• God, but following our owne iudge¦ment, wisedome and will, and obeying God and man together, commandin•• contrary things.

[Duty. 12] The twelfth duty commanded, i•• zeale for God, which is an ardent lou•• of God, and a griefe for any reproach o•• contempt done to him, and an inde••∣uour to put it away: or it is the heigh•• of all our affections for God, 1 King 19.10. Reuel. 3.19.

The sinnes opposite hereunto be, first, ••oldnesse and luke-warmenesse, Reuel. ••.15.16. secondly, ignorant zeale, Rom. 10.2. thirdly, zeale pretended where it is not.

Q. What be the three reasons by which ••he Commandement is vrged?

A. From that, God is Iehouah, an ••ternall being, the beginning and end ••f all things, performing his promises ••nd threatnings, from none, by none, ••or none, but all things from him, by ••im, and for him, and therefore wee ••ust haue no other Gods before him, Exod. 3.14. Reu. 1.8. Esa. 44.24. Exod. ••.3. Deut. 28.58.

Q. What learne we from this title Ieho∣••ah, or Lord?

A. First, that hee is of absolute au∣••hority, and therefo••e his will is law: ••one can call him to a reason of his do∣••••gs, so that wee must obey where hee ••ommandeth, although we see no rea∣••••n of the thing commanded: wee must ••eleeue if he speake, although wee see ••ot how it should be performed, for he 〈◊〉〈◊〉 Lord. Secondly, all our actions ••••ught to bee directed to him as their

end. Thirdly, there is no power t•• withstand him, no craft to deceiue hi•• none to outliue him, therefore no w•• to escape him when we haue offende•• but to fall at his feete, in who••e han•• we are for life or death. Fourthly, w•• ought to perseuere, we should confor•• our selues in euery vertue to some ••¦tribute of God, as in knowledge to h•• wisedome, in beliefe to his truth, in o•• integrity to his vbiquity, in our per••¦uerance to his eternity.

Q What is the second reason inforc•• the obedience to this Commandement?

A. It is in these words, thy God, strong God in couenant with the wherein must be obserued, the force the rela••ion, if I be thy God, thou m•• be my people, and set vp to thy selfe: other God.

Q. How doth hee proue himselfe to 〈◊〉〈◊〉 their God?

A. By a notable and memorable 〈◊〉〈◊〉 of power and goodnesse which he 〈◊〉〈◊〉 for them; their deliuerance from ••¦gypt, whereby hee pledged to them 〈◊〉〈◊〉 fauour, and proued his power.

Q. How can this be a reason to vs, s••¦••g

we tasted not of that benefit?

A. God hath deliuered vs from a ••reater bondage of sinne and the de∣••ill; and how much more the sting of ••onscience, sinne, death, hell, and the ••euill, passed Pharaoh and all his taske-••asters, torments without number passe ••••e tale of bricke, so much must the re∣••embrance of our d••liuerance passe ••heirs to moue vs to obey.

Q. What is the third reason?

A. It may bee gathered from the al∣••nowledge of God in these words, Be∣••ore me; thus, thou must not giue thine ••••ffections to any other, nor set vp ano∣••her but me; for I am the Lord thy God, ••nd able to punish, and it is in my sight, ••herefore thou shalt haue mee for thy God.

Q. What may wee learne out of these ••ords, Before me?

A. It teacheth vs, that the sinnes which are done in this Commande∣••ent, come onely to the sight of God, Esa. 45 7. 1 Ioh. 3.20. the inward man ••eing bound by it, and requireth truth ••n the inward parts, integrity is the ver∣tue commanded.

Q. What is forbidden?

A. Hollow hypocrisie, vnsoundnesse of heart, when the outward man goeth without the inward, as the Pharisee•• or that so holdeth one religion, as tha•• he is ready to follow another.

Q. Concerning the second Command••∣ment, Thou shalt not make to thy selfe a•• grauen Image, &c. what is generally com∣manded herein?

A. The true outward worship of th•• true God, according as is prescribed i•• the word written, without adding 〈◊〉〈◊〉 detracting, Deut. 12.32.

Q. How hath this Commandement b•• place next the first?

A. There followeth a profession 〈◊〉〈◊〉 that God whom we haue chosen, whic•• consisteth in publike worship; so th•• which commandeth the profession 〈◊〉〈◊〉 him in publike worship, which himse•••• hath commanded, followeth the for¦mer, commanding vs to choose him.

Q. What may more particularly be o••¦serued in the second Commandement?

A. First, the precept it selfe; secon••¦ly, reasons vrging the performance o•• the Commandement.

Q. What particular duties be comman∣••ed, and sinnes forbidden in the second Com∣mandement?

A. First, to worship God by such meanes, and after such manner as hee ••ath appointed, as namely, these seuen.

First, to bee content with the Scrip∣••ures for our direction in all things, Deut. 4.2. Esa. 8.20. 2 Tim. 3.16.17.

The sinne forbidden here is, to set before vs for our direction, for the rule of our faith and obedience, any other word written or vnwritten, besides th•• ••nspired Bookes of Scriptures; as first, ••he Bookes called Apocrypha, which although they may bee read as many o∣ther Bookes of godly men, yet we may not build our faith, vpon them: se∣condly, forged Bookes, as the Gospell of Thomas, Barnabas, and Nicodemus: thirdly, Papists vnwritten traditions, Matth. 15.9. fourthly, loathing the simplicity of seruing God, that the Word prescribeth, and admiring will-worship, Col. 2.18.23. 1 Sam. 15.11.12 &c. and all good intentions not groun∣ded on the Word, may bee referred hi∣ther, 2 Sam. 6.6. Ioh. 16.2.

[ 2] Secondly, here is commanded such a Ministery of the Wo••d, as the Lo•• hath appointed; the Minister is to b•• called of God and the Church, Heb. 5.4. Rom. 10.15.17. Eph. 4.11. to Read and Preach the Word, Mal. 2.7. 1 Ti•• 3.2. 2 Tim. 4.2. Act. 13.14. and 15.21 Neh. 8.8. and people ought to heare th•• Word Read and Preached, 1 Thes. 5.2•• Ioh. 8.47. Esa. 2.3. Psal. 122.1.

The sinne forbidden, is a false Mini∣stery, not appointed of God, as Pope•• Cardinals, Priests to offer properly a r•• all sacrifice propitiatory for the quick and dead, in the M••sse, Math. 15.1•• and hereunto may bee added, a dumb•• Ministery, Neh. 8.8. 1 Tim. 3.2. Esa. 56 10. Hos. 4.6. Ier. 23.31.32. Matth. 15.14. moreouer, neglect of hearing th•• Word preached, Heb. 10.25.

[ 3] Thirdly, prayer is commanded, Psa•• 65.1.2. Esa. 56.7. which that it may b•• vsed aright, first, it is to bee directed 〈◊〉〈◊〉 the true God onely, Psal. 50.15. second¦ly, in the mediation of Christ alone, Col 3.17. Ioh. 16.23.27. 1 Tim. 2.5. othe•• things belonging to prayer, may be no¦ted on the third Commandement.

The sins are, first, neglect of prayer, Psal. 14 4. secondly, abuse thereof, first, when it is directed to Angels or Saints, Rom. 10.14. Esay 63.16. Mal. 1.11. with 1 Tim. 2.8. secondly, when men substitute other Mediators as S. Mary, S. Peter &c. Thirdly, when people pray priuately in publike, and joyn not with ••he assembly in prayer, or hearing the word, Eccl. 5.1. 1 Cor. 14.40. Fourthly, ••o leaue praying at the comming in of ••ny to make a legge or to place him. Fiftly, to pray with lips without touch of heart, Es. 29 13. Sixtly, to pray on∣••y with the heart neuer vsing the voice when conueniently wee might, Hos. 14.2.

A fourth duty commanded, is to ad∣minister [ 4] and receiue the Sacraments in∣stituted by God, Mat. 28.19. and 26.••6, 27, 28. Sacraments belo••g to the Gos∣pell properly in regard of signification ••nd end of institution, but as parts of Gods outward worship commanded by him, and as all nations by the light of nature obserue some externall rites in ••heir worship, they are in a general man∣ner reduced to the second Commande∣ment.

The sins forbidden in this regard be first, to neglect the sacraments when w•• might be partakers therof, Numb. 9.13 Secondly, to haue more sacrament then the Lord hath giuen to hi•• Church; as those fiue of the Papist•• Confirmation, Penance, Matrimony Orders, and extreme vnction. Thirdly to take away the wine in the Lords sup¦per from the people. Fourthly, hereun∣to may bee added Magicke, worship¦ping the Deuill by charmes and other∣wise, wherein they haue as it were de¦villish sacraments, and many way•• breake this Commandement, Deut. 1•• 10.11. 1 Sam. 28.11, 12, 13, 14. Esa. 8.19. and 65.4. Ezek. 21.21.

[ 5] Here is commanded discipline which is that order and gouernme•••• which God hath left in his Church, b•• admonitions, suspensions, excommuni∣cations and absolutions, to reforme abu∣ses, and to recouer such as fall into mi••∣demeanors and sinnes, Matth. 28.15 16, 17, 18. 1 Cor. 5.4. 2 Cor. 2.6.

The sinnes in this respect be, first, t•• neglect this duty, and to suffer notori∣ous and grosse offenders to liue with∣out

discipline, and to come to the sa∣••••ament, without testifying repentance. ••econdly, to abuse this ordinance of ••od by excommunicating men for wel ••oing; Iohn 6.2. and for trifles.

Sixtly, Swearing by the true God may [ 6] ••e referred to this Commandement, as part of his outward worship, Deut. 6.3. An oath is a religious and neces∣••ary confirmation of things by calling ••pon God to be a witnesse of truth, and ••euenger of falshood, first, in assertion, ••econdly in promise, Esay 29.28. Heb. 6.16. Ruth 1.17. Heb. 3.11. 2 Cor. 1.23.

The sinnes and sinfull abuse of an ••ath as it is taken by the true God, is ••gainst the third Commandement; but some sinnes in swearing may be consi∣dered of here, as first by naming parts of God as if hee were a man, as heart, ••oule, sides, feet, nailes, body. Secondly, by his pity, mercy, passion, blood, wounds, life, death, &c. if people hereby understand Christs humanity, either they as much as in them lyeth teare his precious body: or by superstitious ig∣norance deify the members of Christ, for howsoeuer in some cases it may bee

lawfull to worship Christ man, yet not his humanity, or parts of his body so considered as they doe. Thirdly, hea∣thenish oathes as by Iupiter, &c. Fourth∣ly, Papisticall oathes, by Angells, and Saints, S. Mary, S George, the Masse, Ro••d, &c. Is. 5.7. Amos 8.14. Fiftly, by other creatures as fire, light, siluer, faith, troth, honesty, &c. Sixtly, ridiculous nicknamed oahes, as bodikin, lakin, cock, fey, fack, fagges, &c. as if God re∣garded the pronunciation and outward found more then the oath it selfe, or lo∣ued to be mocked in his worship.

[ 7] Seuenthly, to make confession of the truth, and to defend it, either by ren∣dering a reason of it, to euery one that iustly demands it, 1 Pet. 3.15. or by de∣parting with our goods for the defence and maintenance thereof, is comman∣ded of God, and may be referred to this Precept.

The sinne is, first, to giue our bodily presence to idolatry, our mindes being against it; secondly, to see it and be si∣lent; thirdly, to confesse the truth, but with such as bee like our selues, before others to bee ashamed of it, or to con∣fesse

it, but not defend it, or to doe it ••hiftingly, not plainly, Mark. 8.38. Rom. ••0.10. Matth. 10.32. Thus much of ••he first sort of things commanded.

Secondly, there is commanded fit [Duty. 2] ••esture of the body belonging to the ••xercises of religion, as in prayer bow∣••ng of the body, Neh. 8.6. lifting vp the ••ies, and hands, Psal. 141.2. and 121.1. ••ohn 17.1. they that with their eies loo∣••ed vpon Idols in a superstitious man∣••er, are accused of idolatry. Ezekiel. Gestures should be decent, and such as ••ay expresse the humility and deuoti∣••n of our mind, and in the publike ser∣••ice of God, it is good to follow the ••audable fashion and custome of that ••articular Church where we liue.

The sinne is, first, to neglect reuerent gestures, as when in prayer men stare on ••uery one that commeth in, and when ••ee giue such gestures to men out of ••eason, as in the time of preaching and ••rayer they doe, that leaue prayer and ••reaching and all to make a legge when ••heir landlord commeth in. Secondly, ••o giue religious adoration to creatures, ••s to Angells and Saints departed, Rev.

19.10. Acts 10. Though ciuill wo••¦ship or reuerence is to bee yeelded 〈◊〉〈◊〉 such as be our superiours, yet not re••••¦gious, as if they knew our hearts, 〈◊〉〈◊〉 were euery where present, Almighty, 〈◊〉〈◊〉 the like. And it is sin to adore relique•• as the Crosse of Christ, the sepulche•• of dead men, &c. and it is sinne to ado•••• the bread in the Sacrament, for Chr•••• is no otherwise present therein then the water at Baptisme. So it is a sinne kisse an idoll shewing some approbatio•• of the idoll thereby, Hos. 13.2.

[Duty. 3] 3 Such rites and ceremonies should 〈◊〉〈◊〉 vsed as bee decent, according to ord•••• and tending to edification, 1 Cor. 1•• 13. and 14.26.40.

The sin is, when ceremonies bee r••¦diculous, vnprofitable, superstitious, 〈◊〉〈◊〉 made parts of Gods worship. And he is forbidden building of altars, or te••¦ples, and consecrating of daies to Sain•• or Angells, Exod. 22.20. also erecti•••• altars, burning incense, and lighting t••¦pers to reliques, 2 King. 18.4.

Fourthly, we are commanded to sh•• [Duty. 4] and watch against all meanes and occ••¦sions of idolatry, or any false worshi••

Deut. 7.3.4. and 11.16. and 12.13.30. ••••d Magistrates, and Ministers, and all ••••cording to their callings should bee ••alous to root out & abolish superstiti∣••••s worship, Exod. 23.24. Deut. 7.25, ••. and 12.1, 2, 3.

The sinne is to retaine reliques and ••onuments of Idolatry. Esa. 30.22. ••xod. 23.13.

Fiftly, helps and furtherances to [Duty. 5] ••ods worship, bee commanded, and ••mely these foure things: first fasting. religious fast is a voluntary abstinēce ••m all food, and other comforts and lights, for a conuenient time, not ••eiudiciall to health, that our humilia∣••on and prayer may be furthered. The ••••e of fasting ordinarily should last for ••e day, at the least vntill the euening, ••v. 23.32. Iudg. 20.26. The causes of ••ting bee, first, if wee haue falne into ••y grieuous sinne, 1 Sam. 7.6. second∣••en some among vs haue so falne, 1 ••••r. 5.2, thirdly, when iudgment is vp∣•••• vs, or is imminent hanging ouer our ••ad, Iudg. 20.26. 2 Chro. 20.2. fourth∣•••• for iudgment vpon others, 2 Sam, 12 ••. fiftly, when wee stand in need of

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some speciall benefit, Acts 10. or for successe of the Gospell, Acts 13.3. al∣though all prayer require full ••ffection, yet in the time of a fast it should bee ex∣traordinary, & speciall in zeale, strength and continuance; therefore bring wee downe the body, that the spirit may be caried vp.

The sinnes forbidden bee, first, no•• fasting when there is occasion. Second∣ly, fasting is abused: First, when there i•• onely outward abstinence, without in∣ward humiliation and aff••ction, Esay 58. Sec••ndly, to abstaine onely from flesh. Thirdly, to fast vnseasonably without respect of occasions, as when God hath called vs to reioycing. Fourthly, to fast without extraordinary prayer. Fiftly, not to keepe the day of fasting in the nature of a Sabbath, Lev. 23.30. Sixtly, to keepe a fast to Saints Seuenthly, to think to merit by fasting.

[ 2] 2 Vowes bee helps commanded for the furthering of Gods worship, Numb. 30.2. Deut. 2••.21. Psal. 22.25. 2 King•• 23.3. A vow is a promise made to God of things lawfull and possible. There be three so••ts mentioned in the Scripture,

first, of ceremoniall duties which bee now abolished; secondly, a promise of morall obedience, which concerneth vs, Psal. 119, 106. 1 Pet. 3.21. thirdly, a promise of some bodily worke and outward duty; as to fast, to giue such or such almes; to abstaine from some meates and drinkes, and to vse or not vse other indifferent things, 1 Tim. 4.8. this last may be lawfull for vs to make and keepe, some cautions obserued, as may be shewed further vpon the third Commandement.

The sinnes bee, first to neglect this helpe, and not to make vowes with care of keeping them, secondly, to make vowes to creatures, as to Saints, as the Papists doe.

A third helpe to Gods worship, [ 3] is preparation for the Preaching of the word by education and main∣tenance; for education, Ministers are to be trained vp in the schooles of learning, 1 Sam. 10.5. and 19.20. 2 King. 4.38. the sinne is, to take away schooles of learning, as Iulian the Apo∣state did; and secondly, when men without gifts runne into the Ministery,

before they be sent, 1 Kin. 13.33.

Concerning maintenance, God hath commanded the Ministers of the Word should competently bee prouided for, Deut. 12.19. 1 Tim. 5.17. Gal. 6.6.7. The sinne is, sacrilegious taking away such things as belong to the maintenāce of the Ministery, Mal. 3.8. Rom. 2.22.

[ 4] A fourth helpe is society and fami∣liarity with the true worshippers of God, Prou. 13.20. Psalm. 16.3. and 119.63.

The sinne forbidden in this respect, is society with idolaters in religion, 1 Cor. 10.20.21.22. and too familiar in ciuill affaires, Mal. 2.11. 2 Chro. 19.2. and selling things, which the seller knoweth shall be superstitiously imploi∣ed; and triall of suits before idolaters, when we deale with our brethren, and other decision may be had, 1 Cor. 6.6.

Q. What sinnes be forbidden more gene∣rally against the performance of Gods wor∣ship, required in the second Commande∣ment?

A. First, making of Images of God, Deut. 4, 15.16. Esa. 40.18. Rom. 1.25. secondly, images of creatures religiously

vsed, Exod. 8.10. yet images and pi∣ctures of creatures ma•••• be made for ci∣uill vse, Matth. 22.20. profitable stories being drawne, the nature of birds and beasts may more be knowne, and cities and countries. And the science of ca∣sting, caruing, and painting, is recko∣ned among the gifts of God, Exod. 31.3.

Obiect. But Images are lay-mens bookes, and teach deuotion, and therefore may be religiously vsed.

A. They are teachers of vanity, and their doctrine is lies, Hab. 2.18. Ierem. 10.8.

Obiect. The Israelites had Cherubines in Salomons Temple.

A. They had an expresse comman∣dement, we an expresse inhibition; and they were signes of spirituall things, which being come, the vse is ended; al∣so they were out of the sight of the peo∣ple, the Papists be not so.

Q. Why hath the Lord made choise of ••he word Image to include so many things, ••s it appeareth are forbidden in this Law?

A. Because it was from the begin∣••ing almost an inuention, wherein man

did please himselfe for Gods worship; therefore vnder that he condemneth all other inuentions.

Q. What be the reasons perswading our obedience to the second Commandement?

A. First, one is drawne from Gods iealousie, a metaphoricall speech drawn from wedlocke; hee is the husband of his Church: the second is drawne from his iustice, punishing to the fourth ge∣neration, them that hate him; the third is from his mercy, reseruing mercy for thousands that loue him, and shew it by keeping his Commandements.

Q. Concerning the third Commande∣ment, Thou shalt not take the name, &c. what is meant by taking his name in vaine?

A. Name signifieth, first, the titles and attributes of God; secondly, religi∣on; thirdly, the workes of God: by all which God is knowne; and, In vaine, signifieth for no cause, or vpon a light and fond occasion.

Q. What may be obserued in the word•• of the Commandement?

A. First, a precept; secondly, a rea¦son inforcing obedience thereunto.

Q. What is commanded in generall?

A. That in all our life we set forth his glory, not diminishing any thing of honour due to him.

Q. Seeing that God is glorified in the right vse, first, of his titles; secondly, of the exercises of religion, and thirdly, of his workes; shew me first what things are requi∣red to the glorifying of God ioyntly in all these together, and then in euery of the par∣ticulars.

A. First, we are commanded to know [ 1] how to glorifie God in all things, how to carry our selues in all things and acti∣ons for Gods glory; because knowledge goeth before practice.

Ignorance is forbidden, a sinne whereby the deuill greatly preuaileth in men to Gods dishonour, and abuse of his name.

Secondly, here is commanded the [ 2] propagating and spreading abroad of the things we know, that others by vs may bee brought to a right vse of the name of God, Deut. 49. and 6.10. Col. 3.16.

The sinne forbidden is, first, a loa∣thing and shunning of such speech as is had of God; secondly, the auouching

or spreading abroad of some false do∣ctrine, concerning God, his will, or workes, Ier. 14.

[ 3] Thirdly, the celebration, lauding and magnifying of God, is commanded, which is a commemoration of Gods properties, and workes, ioyned with a liking and admiration of them, that God may excell aboue all things.

The sinne forbidden, is contempt of God, and omitting of his praise, not to take knowledge of the wisedome, and goodnesse, and power which shineth in his workes, and to deride his worke, or manner of working, or to extenuate the excellency of it, or to obscure his gifts in our neighbour, and to dis∣praise meates at table, 1 Cor. 10.31. Rom. 1.19.20. secondly, contumely or blas∣phemy, which is to speake of God such things as are contrary to his nature, pro∣perties and will, either through igno∣rance or hatred of the truth, and God himselfe, 1 Tim. 1.13. thirdly, to banne and curse, either our selues or others, speaking impious things, as if God were the executioner, to reuenge our quar∣rell, Rom. 12.14.

The fourth thing commanded, is [ 4] zeale, which as it is inward; is required in the first Commandement, as practised outwardly, may be referred to the third precept.

Q. To come to the particular things sig∣nified by the name of God, and the things commanded and forbidden in euery of them: how is God to bee glorified by the right vse of his titles and attributes, as God, Lord, Almighty, Infinite, &c?

A. Wee must reuerently in heart thinke, and with tongue confesse and speake of God and his titles, and liue holily in our profession, as becommeth them that deale with Gods attributes, hauing a feeling affection of the glory of God, that shineth in them, answera∣ble to the excellency, holinesse, and comfortablenesse of them, Zach. 2.3. 2 Chro. 24.20.21.22. Deuter. 28.58. Rom. 5.9.

The sinne is a carelesse taking vp of them without any preparation of heart, or inward feeling and reuerence, with∣out regard of the ends, for euery trifle; as first, in Playes and sports on Stages; secondly, with children, in telling of

iests, tales and stories; thirdly, in vtte∣ring any troubled affection; fourthly, in light and vaine swearing; fiftly, in vsing them about wicked matters, as Wit∣ches, Sorce••ers, and Coniurers doe; sixtly, in common salutations of courte∣sie, without inward reuerence, or fee∣ling; seuenthly, in cursing our selues or others, as Carders & Dicers, cursing the Cards and Dice, their lucke or fortune, which is a crying out vpon God, that disposeth all things by his prouidence; eightly, liuing vnholily in the professi∣on of religion, Rom. 2.24.

The second thing commanded, is the right vse of the exercises of Religion, as the Word, Sacraments, Prayer, Oath, and Vowes; first, for the glorifying of God in the ••ight vse of his Word; first, before we heare it, wee must auoide ex∣cesse in dyet, pride, curiosity, hypocri∣sie, worldly care and preiudicated opi∣nions; and wee must meditate of Gods ordinance in the ministery of the word to beget grace, and to increase it in vs; and we must pray for the Minister, Col. 4.3. and for our selues, Psal 119.18. secondly in the action of hearing, wee

must attend with reuerence, Esa. 66.2. ••lence, Iob 29.9. faith, Heb. 4.2. and ••ollow it with our affections feelingly, ••ccording to the matter of it, & not de∣••art before the end, Ezek. 46.10. third∣••y, after we haue heard it, we must me∣••itate of it, Psal. 1.2. and search our ••elues, and labour to finde the power of 〈◊〉〈◊〉 in vs, conferring of it, and practising 〈◊〉〈◊〉, that so we may giue glory to God in ••hat experience, Luk. 8.15. Iam. 1.22.

The sinnes forbidden be, first, to ob∣••erue the ordinance in the outward man without the inward; to heare it with∣••ut feare, care, or conscience, not stri∣••ing to feele the power of it; secondly, ••n some Gentlemens houses, there is a ••inne, to content themselues with com∣mon seruice (as it is called) with the ••eglect of the Word Preached, and ••hat vpon the Sabbath day; thirdly, ••here is this sinne in the speeches of ig∣norant men, saying, they had as lieue ••eare an Epistle or Gospell read, as a Ser∣mon preached; fourthly, there is a sinne in the dumbe Minister and people, who ••eade and heare it read, with this pur∣pose to beget faith ordinarily, whereas

God hath reserued that ordinarily t•• the vse of the preaching of it, not t•• bare reading; fiftly, to make iests of th•• Scripture phrase; sixtly, to make char•••• of the sentences of it, as some doe, wi•• Ps. 50.8. with a key set in a book to fi•••• out a thiefe: hereunto may bee adde•• other witchcraft and inchantment: ••••¦uenthly, in Stage-plaies, Interlude and Pageants, Pro. 13.13. Esa. 66.2.

Secondly, wee must glorifie God•• the right vse of the Sacraments: conc••••¦ning Baptisme, first, in our owne vse it, by meditating of the end of it, seeke out and finde in our selues, th•• we are one with God and Christ by 〈◊〉〈◊〉 Spirit, that our sinnes be not onely f•••• giuen, but euen killed in the roote. W•• strangers in this world, and reioyci•• in our priuiledges of the heauenly ci•••• whereinto wee are incorporated. W•• must shew in our liues, that wee are ••••¦deed baptised with the holy Gho•••• Rom. 6.2.3. and so glorifie God w•• praise to him for that ordinance.

The sinnes forbidden be, first, not feele this power and comfort of it, 〈◊〉〈◊〉 to labour to feele it in time of temp••••¦tion;

secondly, not to call to minde the ••romises and vowes made in baptisme, ••or indeauouring to keepe them, neuer ••o regard what was there done.

Secondly, concerning our carriage ••f our selues in the baptising of others, 〈◊〉〈◊〉 as we take not Gods name in vaine: ••••at must bee considered of people, as ••••ey are Parents of children, or onely ••embers of the Church; Parents must ••rst prepare themselues before, by re∣••embring the mercifull couenant of ••od to them and their seede, and by ex∣••erience in themselues to conceiue ••ope for the childe: secondly, with all ••onuenient speede that may bee accor∣••ng to the assembly of the congrega∣••••on desire that Sacrament, calling to ••inde the ordinance of God, which is ••ot onely, that the childe shall bee ••••ought into the couenant of grace, ••••t there it must also bee sealed vp in ••e flesh, Genes. 17.10.11.12. Exodus •• 24.

The sinne forbidden is, without any ••ought of the couenant, to bee led on 〈◊〉〈◊〉 the cords of custome, not giuing ••ankes to God for that mercy, nor

praying for the fruit of that Sacramen•• to the childe: secondly, not to instru•••• the childe being come to discretion, i•• the doctrine of the couenant, and th•• vse of the Sacrament, nor to labour in 〈◊〉〈◊〉 the feeling of the power and vse of th•• ordinance of God for faith and sancti••••¦cation: thirdly, to deferre the time 〈◊〉〈◊〉 receiuing that Sacrament, vpon vnne¦cessary occasions and trifling excuses.

The rest of the assembly, and me••¦bers of the Church, ought with know¦ledge of Gods couenant, and ioy of 〈◊〉〈◊〉 member to be added, to addresse the••¦selues vnto the worke, praying earne••••¦ly with the Minister, striuing also 〈◊〉〈◊〉 feele the force of it in themselues, ci••••¦ling to minde the solemne vow th•••• haue made therein; so afterward stirri•••• vp themselues to a communicating 〈◊〉〈◊〉 gifts and priuiledges with the par•••• receiued, and one with another, L••••••. 1.59. Eph. 4.1.7.

The sinne is, to runne out from 〈◊〉〈◊〉 congregation before the Sacrament 〈◊〉〈◊〉 administred, without necessary occ••••¦on; or staying, to busie our selues w•••• other matters, not praying with t••••

Minister, not calling to minde our own ••ow, and promise made in it, not to ••••iue to bee comforted by it, but to e∣••••eeme it as a common thing.

Concerning the Lords Supper, that ••ee may glorifie God in the right vse ••ereof; first, we must meditate of the ••nd thereof, in the ordinance of God, to ••onfirme our faith, and cheerefully to ••emember Gods goodnesse to vs; se∣••ondly, we must examine our selues of ••ur fitnesse for the vse thereof, in know∣••edge, lest our sacrifice be blinde, in re∣••entance, lest it bee lame, in faith and ••••ue, lest wee want our wedding gar∣••ent, 1 Cor. 11.28.

The sinne is, to come ignorantly, in ••nbeliefe, malice, and impenitency: yea ••o neglect the renewing of our repen∣••ance, 1 Cor. 11.29.30.31.

Thirdly, prayer is to be made to God ••n a right manner, for which cause, first, ••e must prepare our selues before pray∣••r, by knowledge of Gods commande∣ment, and of the things asked, that ••hey be according to Gods will, 1 Ioh. ••.14.15. and by true repentance, Esa. ••.15. Psal. 66.18. and by loue to men.

Mark. 11.25. and emptying our heart of worldly matters, that wee may reue∣rently lift them vp to God; secondly, i•• the action of prayer, wee must haue 〈◊〉〈◊〉 sense and feeling of our wants, Psal. 63.1. and confidence to be heard, groun∣ded vpon Gods promises throug•• Christ, Mark. 11.24. Ioh. 16.23. an•• feruency, Iam. 5.••6. Rom. 15.30. an•• perseuerance, Eph. 6.1•• thirdly, afte•• prayer, wee must rest and waite vpo•• God by faith, and labour in the vse 〈◊〉〈◊〉 the meanes for the obtaining of th•••• which we praied for.

The sinnes be, first, when praier i•• made in ignorance of the command••¦ment and will of God, Rom. 10.14. an•• in an vnknowne tongue, 1 Cor. 14. se∣condly, when people pray by numbe•• so many prayers, without considering their particular wants, Matth. 6. third¦ly, when such as pray, haue no care to leaue their sinnes, Esa. 1.15. fourthly, to pray waueringly without confi∣dence. Iam. 1.5.6.

Fourthly, we are commanded to glo∣rifie God by the right taking of an oath by preparing our selues to it, by consi∣deration

of the Lord, to whose iudge∣••ent we commit our selues in the oath, ••o stirre vp our selues to sweare in truth, ••••st we forsweare, in iustice, lest we com∣••it iniquity, in iudgement, lest wee ••eare lightly and rashly, Ier. 4.1. Esa. 8.1. so worshipping God in it, we rest 〈◊〉〈◊〉 the meanes for ending the strife.

The sinnes be, first, to sweare with a ••lse heart deceitfully, false things, and ••hen a man performeth not that which ••n his owne accord he sware, Matth. 5.3. secondly, to sweare vniustly, to doe ••at which is euill, as Act. 23. third∣••, with a vaine minde vpon euery oc∣••sion, without due consideration, not 〈◊〉〈◊〉 iudgement, rashly, Eccl. 9.2.

Fifthly, vowes must bee vsed aright, ••••d therefore must bee lawfully made ••d kept; first, the matter of them must ••••e agreeable to Gods will and Word; ••••condly, the end of them must bee to ••stifie thankefulnesse to God for bene∣••s receiued, or to preserue repentance ••nd obedience by setting a Tutor ouer ••he will to keepe it in promised obedi∣••nce; thirdly, they must be made with ••onsent of superiours, if wee be vnder

gouernement, Numb. 30. fourthly, th•• must bee po••sible; fiftly, agreeable 〈◊〉〈◊〉 the calling of him that maketh the•• generally as a Christian, or particul•••• sixtly, they must be made with delib••¦ration, not rashly; seuenthly, they m•••• stand with christian liberty; lastly, la••¦full vowes must be kept, Eccl. 5.

The sinnes be, first, to make su•• vowes about indifferent things, to b•• parts of Gods worship, when as they 〈◊〉〈◊〉 but staies and proppes to the worsh•• secondly, to account them meritorio•• thirdly, to make them of such things be against the expresse word of God, the Papists vow of continency, vo••¦tary pouerty, and monasticall life, A•• 20.35. 1 Cor. 7.9.23. 2 Thes. 3.10.1•• 12. fourthly, foolish vowes, rashly 〈◊〉〈◊〉 vnaduisedly made, in ignorance 〈◊〉〈◊〉 lightnesse; fiftly, breaking of law•• vowes, Psal. 78. Exod. 9.28.34. 〈◊〉〈◊〉 keeping vowes made against the w•• of God.

Thirdly, we are commanded to g••¦rifie God in the right vse of his wor•••• of creation and prouidence, with g•••• reuerence and found feeling of t••••

glory of God shining in them: fi••st, to stirre vp our mindes to search them out throughly, and the glory of God which any way may bee found in them, Psal. 104.24.34. and 64.9.10. and 145.10.12. secondly, in the naming of them, to speake with reuerence, as of such ex∣cellent things, Psal. 64.9.10. Luk. 2.18.19. Psal. 8.1. thirdly, to imitate that in the creature, which we may follow, Matth. 6.26.28. Pro. 6.6. and to auoid what wee should shunne, Psal. 32.9. fourthly, to teach the workes of God to our posterity, that of the nature and quality of euery worke, they may take ••ruit and profit of increase vnto holi∣nesse, Psal. 78.7.10.11. Deut. 4.9. fiftly, to sanctifie the vse of them by the Word and Prayer, 1 Tim. 4.5. sixtly, in ••he prosperity of our selues and others, to be thankefull, Psal. 124.6. and 66.16. Rom. 2.4. seuenthly, in aduersity ••o acknowledge Gods iustice, and to be humble, Iob 1.21. Dan. 9. Psal. 58.11.12. eightly, concerning lots, we ought with due meditation of Gods proui∣dence, iustice and wisedome, by prayer, ••o prepare our selues, and with faith,

waite for the immediate disposition of the lot by the Lord, to end some great matter in doubt, r••sting in the euent with contentation and quietnesse, Pro. 18.18. and 16.33. Act. 1.23.

The sinnes be, first, not regarding the workes of God, not seeking out the ex∣cellency of them, and being silent in our knowledge of them: secondly, su∣perstition, which is a wrong opinion conceiued of the workes of Gods pro∣uidence: the reason whereof can nei∣ther be dr••wne from the word of God, nor out of the whole course of nature, as to surmize that beasts may be tamed by verses, prayers, or the like; that it is vn∣lucky to haue a Hare crosse his way, and superstitiously to consecrate water, as in Papists holy water: thirdly, to vse the creatures without sanctifying them by the Word and Pray••r, and to bee vn∣thankefull for benefits: fou••thly, to a∣buse the creatures by drunkennesse or vncleannesse: fiftly, not to be humbled at Gods iudgements, Esa. 1.5. Ier. 5.3. sixtly, to abuse the creatures by palme∣stry, by inspection of the hand, and the lines, crosses, and angles of it, to tell

fortunes: seuenthly, by physiognomy or view of mens faces, to guesse at, or ••ell fortunes: eightly, from the sta••••es by iudiciall astrology, to cast natiuities, ••oretell warres, the death of great men, ••amine, &c. ninthly, concerning lots, ••o rush vpon them rashly, without me∣••itation and prayer, and to vse them ••or trifles, when controuersies may o∣••herwise be ended; and to make gaine ••f a lot, vsing subtilty to deceiue; and ••o repine, and not r••st in the end of the ••ontrouersie, decided by lot, lawfully ••sed; and by casting of dice, & looking ••••to a booke to tell fortunes.

Q. What is the reason whereby the third ••ommandement is vrged?

A. By a seuere threatning, that God ••ill not hold them guiltlesse, but con∣••emne them to eternall destruction, ••••at take his name in vaine, without ••ecessity, without glory to him, or pro∣•••• to men.

Q. Concerning the fourth Commande∣••ent, Remember that thou keepe holy, &c. ••hat is the generall scope of the same?

A. To appoint when God is especi∣••ly to be worshipped.

Q. What doth this word, Remember, import, which is set before this Comman∣dement, and not before the rest?

A. First, that God will in no wis•• beare the forgetting and neglect of th•• Commandement, because this contai∣neth in some sort all the worship com∣manded in the former, being the speci∣all time set apart for the performing o•• it specially and publikely; and ther••¦fore he obiecteth to the Israelites, th•• transgression of this Commandement when he meaneth to signifie the breac•• of the whole Law: secondly, it m•••• teach vs, there is required a speciall pr••¦paration to the obedience of this Com∣mandement; hauing it so in minde, tha•• we cast all our businesses, so as we ma•• euer minde, that they shall not call v•• away from the sanctifying of this da•• and therefore this word, Remember, 〈◊〉〈◊〉 specially directed to the gouerno•••• that haue others within their charg•• vnder their authority: thirdly, it m•••• teach vs to bring a religious mind•• without which, whatsoeuer outwa•••• worke we doe, is not accepted; and 〈◊〉〈◊〉 this we must haue the more care, con••••¦dering

our pronenesse by nature to for∣get the sanctifying of this day.

Q What is the meaning of this word Sanctifie, or what is it to keepe the Sabbath day holy?

A. To set apart, or separate a thing from a common and ordinary, to a holy ••se: so the Lord sanctifieth his people, ••eparating them from the common do∣••age of the world, to be a peculiar peo∣••le to himselfe, Leuit. 27.28.14.16. so ••he Priests, Exod. 29.1. so the Sabbath, when we separate our thoughts, words, workes, senses and time, from a com∣••on vse, to a holy and diuine.

Q. Whether is it a Commandement, or 〈◊〉〈◊〉 permission, when God saith, Sixe daies ••hou shalt labour?

A. The restraint of his labour about ••he worke he hath to doe, vnto the sixe ••aies, is a Commandement, limiting ••he time of his labour to them, that hee ••reake not in vpon the Sabbath. But ••or labouring the whole sixe dayes, if by ••is loytering and negligence hee leaue ••ot his worke, to fall vpon the Sabbath, 〈◊〉〈◊〉 take it not to bee a Commandement, ••ut a permission; so as the Church may

separate some of the sixe daies, either to solemne re••oycing, or humiliation.

Q. What is the meaning of this, Withi•• thy gate?

A. Figuratiuely it is to be taken fo•• iurisdiction or authority; whatsoeuer we haue to the vttermost bounds of it.

Q. What doth it teach vs?

A. That they which haue the go∣uernement of others, are bound to see the Sabbath kept, not onely in the•• owne persons, but in the rest that be∣long to them, and if they doe not sta•• the prophaning of the Sabbath by the•• authority; their breaches of the Sabba•••• shall bee laid vpon them to answer fo•• Neh. 13.

Q. Doth this law still binde vs, or is 〈◊〉〈◊〉 abrogated, because the Apostle saith, let 〈◊〉〈◊〉 man condemne you in a Sabbath?

A. The Apostle speaketh of the c••¦moniall Sabbath, as the seuenth yeere and other festiuall daies, which are ••¦brogared. Moreouer, the seuenth da•• from the c••eation of it, and the obs••¦uing it with the set ceremonies, (Nu•• 28.9.10.) is taken away, Act. 20.•• 1 Cor. 16.1. Reu. 1.10. Ours for th••

resurrection of Chr••st, is called the Lords day. Moreoue••, the Sabbath in the old Testament, was a type and figure of regeneration, Ezek. 20.12. Exod. 31.15. and of the euerlasting rest of the Kingdome of heauen, Heb. 4.8.9. in this respect labours are not simply and for themselues forbidden, now as they were then, but as they hinder our spi∣rituall exercise and sanctifying of the Sabbath or Lords day, either in publike or priuate, but as they helpe vs in these, they are lawful; but the moral obseruing of the Sabbath, is perpetuall, & bindeth vs, as well as the Iewes, as all the other of the ••enne Commandements also doe.

Q. How may this Commandement bee diuided?

A. First, into the Commandement it selfe: secondly, reasons inforcing o∣bedience to it.

Q. What are the duties commanded, and sinnes forbidden?

A. First, there is commanded to rest; secondly, to performe holy duties.

First, to rest from our labours vpon that day, the better to attend vpon the other duties commanded; as to rest

from the workes and labours of our ho∣nest and lawfull callings, Leuit. 23.3. Exod 34.21. and 31.5. as the husband∣mans plowing, sowing, reaping, bin∣ding, turning, or bringing home his corne; also from faires, chafferings, bar∣gaines, Neh. 13.15.16.17.19. and from ordinary and vnnecessary iournies, Exod. 16.29. yet we must know, that in case of necessity and charity, a man may doe some of these workes, that bee ser∣uile, and not breake the Sabbath, Mat. 12.1.5.11. Luk. 14.5. Mark. 2.27. first, iournies to the Prophets, and pla∣ces appointed for Gods seruice, are law∣full on this day, 2 King. 4.23. Psal. 84.7. secondly, to procure some speciall and necessary good to others; so Mid∣wiues and Physitians may trauell to wo∣men, and them that be sicke, and so to help a beast out of a pit, Luke 14.15. to giue them meate and water, and to pro∣uide meate and drinke, Matth. 12.1. but these must be done, not as worke•• of our calling simply, but as workes of charity: we must know also, that wan∣ton Dancings, Drinkings, Church-ales, Stage-plaies, great feasts in pampering

the flesh, hinder the performance of the duties of the Sabbath, more then ordi∣nary labour. Concerning solemne and sumptuous feasts, such as are made at marriages, or admitting of men into their ciuill offices, although they bee lawfull in themselues, yet not on the Sabbath day, being dangerous and vn∣fit to be vsed, both because they de∣taine many from the assemblies, and hinder almost all the priuate exercises and duties of the Sabbath. In this case, Dauids example is worthy of considera∣tion, 1 Chro. 11.18.19. so we may say of the meates in those pompous prepa∣••ations, for they be not without the ha∣zard of mens soules. We must also know that in the thoughts and motions of our hearts, the Sabbath is to be kept, for the law is spirituall, Rom. 7. and bindeth the spirit and soule of a man as well as his body, as in all the rest of the Comman∣dements, where the action is forbidden, the affection is forbidden, and that which is vnlawfull to be spoken, is vn∣lawfull to bee thought on this day, as discoursing of worldly matters vnneces∣••arily, either in table talke, or otherwise,

is forbidden, so the thoughts of th•• heart, although neuer vttered. God re¦quireth the whole man, Thou sh••lt serue the Lord thy God with all thy tho••ght.

The sinnes fo••bidden against the re•••• required on the S••bbath bee, to do•• workes, or speake words, or think•• thoughts about the affaires of this life, further then necessity in charity re∣quires.

The second thing commanded, i•• performing holy exercises, whereby th•• day may be sanctified; as,

[ 1] First, preparation, which is a sancti∣fying of our selues, and of those that belong to vs, to the performing of the workes of the Sabbath, by praying to GOD, and taking ac∣count of our seuerall sinnes, and con∣sidering the end of the Sabbath, with the publike and priuate exercises of the same, Exod. 32.5.6. in which respect, we rise something the earlier, that wee may haue time for this, Mark. 1.35.39.

The sinne forbidden, is to omit this preparation, to bestow the time about other matters; as many that can scarcely

get out of the looking-glasse by dinner-time, but if they bee ready, when the bell ringeth, they thinke it well: se∣condly, to sleepe out the time.

Secondly, to ioyne with the publike [ 2] assembly, to shew that wee are of the as∣sembly of the Saints; there to be ready, at the ordinary houres of meeting, and to continue from the beginning to the end, Act. 20 7. and 13.15. 2 King. 4.22.23. Ezek. 46.10.

The sinne is, to refuse the assembly of the Saints, and to come negligently; to come in the fore-noone, and neglect the after-noone; as if the whole day were not to be sanctified.

Thirdly, we are commanded to ioyne [ 3] with the assembly in all the holy duties there to be done, as in praiers, supplica∣tions, thanksgiuings of the Church, 2 Tim. 2.2.4.

The sinne is, to separate our selues in priuate prayer, from the common affe∣ction and prayer wee should haue with the Church. Moreouer, wee are com∣manded to heare reuerently and atten∣tiuely, the Word Read and Preached, 2 King. 4.22. Act. 13.15.16. and 20.7.

The sinne is, to reade or pray, (as some bring bookes for that purpose) while the Minister is in Preaching, whereas they should draw neere to heare: secondly, to sleepe: thirdly, to talke: fourthly, to content themselues with the Word read, liuing in such Pa∣rishes, where the Minister cannot Preach, or where there is no Preaching long time together, and in a manner, a famine of the Word, and not to seeke those places where it is preached.

Another duty that wee are to ioyne with the people of God in, is, to receiue the Sacraments, Act. 20.7. another is, to gather or giue to the publike gathe∣ring for the poore, 1 Cor. 16.1. The sinne is, to neglect these duties.

[ 4] Fourthly, wee are bound to priuate duties on the Sabbath, that wee may reape profit of the publike, as first, to conferre of the Word wee haue heard, and to meditate of it; to labour the conscience and fruit of it in our hearts, Mal. 3.16. Psal. 119.11.13.14.15. here∣in the gouernour of the family may pro∣fitably to be imployed, in calling his family together, to require what they

haue learned, and to help them to fur∣ther vnderstanding of it, and to vrge the practice of it in their life, Gen. 18.18. Secondly, singing of Psalmes, Ephes. 5.19. Col. 3.16. Thirdly, meditation of the workes of God; as of the Creation, Redemption, preseruation, Psal. 92. Fourthly, admonishing those that fall, and exhorting one another. Fiftly, re∣conciling such as be at variance. Sixtly, visiting the sicke.

The sinnes be to omit these duties.

5 Lastly, there is commanded, that we [ 5] should account the sabbath a delight, and our chiefe ioy, our springs being in it. Esay 58.13. Therefore although a man exercise both his thoughts and speech in holy duties, and yet haue no cheerfulnesse in them, but accompteth them wearinesse, it is his sinne.

Q. What bee the reasons wherewith this fourth Commandement is vrged?

A. They are three, one by a pre∣uention drawne from the equitie. •• permitted thee sixe dayes for thine owne labour, thou shalt therefore set one a part for my seruice, and that is e∣quall. Secondly, I rested the seuenth

day, and sanctified it, therefore thou must doe so; an argument from Gods example. Thirdly, it is a day dedica∣ted to my worship.

Q Concerning the fift Commandement, Honour thy father, &c. What is generally commanded therein?

A. To preserue the dignitie of ou•• neighbour and our selues.

Q. What doth this Commandement containe?

A. First, the precept it selfe, second∣ly, a reason.

Q. What is commanded in this wer•• Honour?

A. First, reuerence, both inward an•• outward, such as the manner & custome of the Countrey requireth to men of such place, as by rising, standing, bow∣ing, silence, giuing precedency, Lev. 19.32. Psal. 72.9. Secondly, obedi∣ence, 1 Pet, 2.13. Thirdly, maintenance, 1 Tim. 5.3.

Q. What is meant by Father and mo∣ther

A. All superiours by nature, by age, 1 Tim. 5.1.2. by office, as Magi∣strates, Ministers, husbands, Masters,

Esa. 22.21. Iudg. 17.10. 2 King. 13. •• King. 5.13.

Q. What may we learne from the order ••f the commandements of the second Table, ••his being placed first?

A. That duties commanded in the ••ther commandements for preseruation ••f life, chastity, name and goods are p••in∣••ipally commanded of vs to those that ••e as parents by nature, by age, or by ••ffice vnto vs: And the transgression ••f euery of the Commandements is a ••reater offence being against one of ••ese, then against our equalls; as to kill ••ans Father, Magistrate, tutor, &c. So 〈◊〉〈◊〉 speake euill of, to steale from, to rise 〈◊〉〈◊〉 in anger against, to hate &c. then ••gainst an equall.

Q. Why are superiours called fathers?

A. Because of the fatherly care they ••ould haue for the good of their infe∣••ours, being set ouer them for their ••ealth, Rom. 13. and in this Comman∣••••ment is required duty not onely of ••feriours to superiors, but interchange∣••ly of superiours towards inferiors.

Q. What is the duty of children to their ••turall parents?

A. First, to loue them with a child•• like and naturall loue, cheerefully an•• continually. Secondly, to reuerenc•• them both inwardly, and by outwar•• behauiour of gesture and speech, a••¦knowledging their authority, 1 King. 1 19. Luk. 2.51. giuing them also reu••¦rence in their correcting of thē, Heb. 1•• Numb. 12.14. Thirdly, obediently t•• yeeld themselues to bee gouerned b•• them, especially in matter of callin•• and mariage, Numb. 30.4.5. laying v•• their instructions in their hearts, Pro•• 6.20. Col. 3.20. Fourthly, to recom¦pense their care and loue, with mai••¦taining them, according to their abili•••• in their wants, 1 Tim. 5.

Q. What are the sinnes by which ch••¦dren breake this Commandement?

A. First, by vnnaturall affectio•• 2 Tim. 3.3. either not louing with cheerfull loue, or not continually, Pr•••• 23.22. Secondly, to be vnreuerent 〈◊〉〈◊〉 their behauiour towards them, mo••¦ing or despising them, Prov. 30.•••• Thirdly, by disobeying their counse•• 2 Tim. 3.3. Fourthly, by making ma•• ages for themselues without their p••¦rents

knowledge or consent, Exod. 22.16.17. as Esau, Gen. 36.34. fifthly, by stealing from them, as Micah from his Mother, Iudg. 17. sixtly, by defaming them, or disclosing their secret faults, as Cham his Fathers nakednesse, Gen. 9.22. seuenthly, by grieuing them through dissention and wickednesse, as Iacobs sonnes with Ioseph: eightly, by not relieuing them in their want, 1 Tim. 5.4. ninthly, by cursing them, Pro. 30.11. or murmuring at their re∣bukes or corrections.

Q. What be the duties of Parents to∣wards their children?

A. From the first conception to take care of them to the end of their liues; first, the father is to present his childe with all conuenient speede, according ••o the assembly of the congregation, to ••he first Sacrament, that it may be bap∣••ized, Luk. 1.59. and the mother is to nourish it vp, if she bee able, with her owne milke, and to performe all mo∣therly care and duty, 1 Tim. 5.10. Gen. ••1.7. 1 Sam. 1.29.

Secondly, according to their yeares ••nd ability to traine them vp in the

knowledge of God and his will, Eph. 6.4. Pro. 22.6. by little and little, in often repetition, and great plainnesse, Esa. 28.10. so framing them to bee apt to receiue profit by the publike ministe∣ry, in acquainting them with the Scrip∣tures, 2 Tim. 3.15. Deut. 6.6. and wor∣king conscience in them by instruction of the workes of God in his mercy and iustice, Gen. 18.18.

The sinne is, to nourish or suffer in them, the common ignorance of the world.

Thirdly, to frame them to obedi∣ence of life, Pro. 20.11. keeping the•• in subiection with all comelinesse, 1 Tim. 1. maintaining their authority by rebuke and by correction, Pro. 29 15. and 22.15. and 20.30.

The sinne is, to let them alone t•• themselues, or to vse too much lenity as Eli, 1 Sam. 2. or to bee austere or ri¦gorous, Eph. 6.4.

Fourthly, to walke before them in a•• good example of sobriety, godlinesse and righteousnesse, Phil. 3.17. & 4.•• Psal. 101.2. 1 Cor. 4.16.

The sinne is, to command godlines••

to them, and to shew example of all pro∣fanenesse; to send them to the assembly, and themselues tarry at home, to sweare and mocke, and brawle, and lye in their hearing, &c. fiftly, according to the diuersity of their gifts, to frame them to some profitable calling, and to beate ••nto them, gifts, and conscionable vse of the gifts required of them, 1 Chron. ••8.9. Pro. 31.1. sixtly, Parents are to ••rouide for their children, mainte∣••ance, and helpe for this life, 1 Cor. 12.••4. seuenthly, if they haue not the gift ••f continency, to counsell them and go∣••erne them vnto a fit and religious mar∣••age, Gen. 42.2. Ruth 3.1.

The sinne is, not to care for their ••aintenance, 1 Tim. 5 8. secondly, to ••ake matches for them onely for car∣••all respects: thirdly, to suffer them to ••e wantonly.

Q. What is the duty of seruants to their Masters, Mistresses, and Dames?

A. First, a conscionable stooping ••wne of the heart vnder their autho∣••y, working in them feare: secondly, ••tience euen vnder their vnlawfull ••rrections: thirdly, yeelding them∣selues

to be restrained in their desires, b•• their Masters will, with signification in gesture, speech, and whole behau••¦our, that they haue a feeling of the•• in their hearts, as of Gods image in the superiority.

The sinne is, contempt of heart, d••¦spising their masters, or equallib•• thoughts, contradicting, murmuring 〈◊〉〈◊〉 impatience, vnder their lawfull or v•• lawfull corrections, following their o•• will, in their delights and desires.

Fourthly, seruants are to be obedie•• expressing it in a prompt readinesse 〈◊〉〈◊〉 heart, to please their masters in all li•••• full things; euen in those things that 〈◊〉〈◊〉 hard, and in respect of their conditio•• haue some indignity in them: v•• which is required, diligence to besto•• their time, and paines, with all care 〈◊〉〈◊〉 their masters profit, and faithfulnesse singlenesse of heart, as seruing the Lo•• not secretly setting apart any thing 〈◊〉〈◊〉 themselues of their masters goods, 〈◊〉〈◊〉 misspending in feasting or play, 〈◊〉〈◊〉 shewing all good faithfulnesse.

Their sinne is, first, eye-seruice ••••¦condly, frowardnesse, doing frowa••••

••hat they doe, without loue or care to ••e approued: thirdly, to doe it onely ••f necessity or grudgingly; not as to the ••ord, freely, with good will: fourth∣••, seeking their owne profit, with their ••asters losse.

Q. What is the duty of masters to their ••••uants?

A. To keepe them in subiection; ••st, for the performance of the duties 〈◊〉〈◊〉 holinesse: secondly, for diligent per∣••mance of such worke and labour, as is 〈◊〉〈◊〉 for euery one, 1 Tim. 3.4. Psal. 101.••6.8. It appeareth, that they are to ••epe them in subiection to the duties 〈◊〉〈◊〉 religion, because the Commande∣••ent of the Sabbath, bindeth them to ••••ctifie it, not onely in themselues, but ••o in their seruants: and the godly ••actice of the faithfull proueth it, as of Abraham, Gen. 18. Iacob, Gen. 35.2. ••huah, c. 24. v. 15. Hester, c. 4. v. 16. ••d they are bound to the common ••re by their houshold gouernment, not ••ely to further the peace of the com∣••on-wealth, but also of religion and ••e holinesse, 1 King. 17.17. The ••rtues required in a Master for the best

redressing of faults in his family, b•• wisedome and patience; that they m•••• be throughly fifted, and soundly repr••¦ued, out of the Word of God: yet som••¦times (keeping their authority) 〈◊〉〈◊〉 winke at some things for a time, till f••••¦ter occasion be offred, Eccl. 7.21. P•• 20.21. hearing what can bee alledg•• and so by equity, to allow or dissall•••• it, Iob 31.13.

The sinnes be, first, hastinesse and 〈◊〉〈◊〉 discretion, not making the ma•• plaine, that the conscience may 〈◊〉〈◊〉 touched for the fault: secondly, pri•••• not to heare any excuse, although d••¦uered in submission: thirdly, bitter p••••¦uoking, rather then amending, ••¦phes. 6.4.

Thirdly, another duty of Masters to prouide for their seruants, necess•••• things, as conuenient cloathing, foo••¦rest, and if neede be, recreation, Pr•• 31.21. and 12 9. not onely accord•••• to iustice, paying them their due wag•• but otherwise to helpe them, and l••¦rally to reward them, as farre as Chr••••¦anity shall binde them: they hau•• the strength of their age in their serui•••• Col. 4.1.

Q. What is the duty of subiects to Ma∣gistrates?

A. First, reuerend subiection, stou∣ping downe vnder the authority set o∣uer them, Rom. 13. Secondly, to be obe∣dient to al their lawful commādements with cheerefulnesse. Thirdly, to pray for their prosperity and godly gouern∣ment, and to giue thankes for the profit wee receiue from their place and power. Fourthly, to maintaine them in state, according to their place, willingly and gladly.

The sinnes be, first, to rebell, either in act, or purpose against their power, Numb. 16. secondly, to murmure a∣gainst them, or to entertaine euill thoughts of them, 1 King. 12.4. third∣ly, to vse railing speeches; Exod. 22.28. Iob 34.18. fourthly, to fauour traitors, or to maintain mutinous subiects, as they that harbour close Papists, and disgui∣sed Iesuites: fiftly, not to execute faith∣fully, the office committed to them, by the Prince, either in the Church or Common-wealth: For as the Kings throne is established by iudgement and mercy, so for want of it, it is ouer∣throwne,

and where there is no vision, the people decay. They that deceiue their Prince, either in administration of iustice, or in sincere Preaching, doe pull downe his throne, as much as in them is: sixtly, not cheerefully to pay tribute: seuenthly, not to beare them vp by our prayers.

Q. What is the duty of Magistrates?

A. To maintaine and administer iu∣stice without respect of persons, Ios. 24.27. 2 King. 11.17. Leuit. 19.11. Deut. 11.7. Amos 5.24. for the doing of this, the chiefe Magistrate is to appoint in all the gates; that is, in all fit places of pub∣like meetings, Iudges and Gouernours, Deut. 16.8. 1 Pet. 2.13.14. and they which are to be chosen and appointed; first, are to be knowne, and wise for go∣uernement, Deut. 1.15. secondly, ador∣ned with speciall vertues; true, hating gaine of reward, men of courage in the feare of the Lord, and stout in the busi∣nesse of iustice.

The sinnes bee, first, to giue them∣selues to ease and pleasures, with the neglect of their duty, or hinderance of it, Eccl. 10.16. secondly, to hinder re∣ligion,

and peruert iustice, Esa. 1.23. ••eroboam hath his blot that shall neuer ••e forgotten, That hee made Israel to ••••nne: thirdly, to delay iudgement and ••ustice, beyond conuenience, Iob 31.16. ••t was a griefe to see the people stand ••rom morning to euening about Moses, ••waiting for dispatch.

The chiefe Magistrate is not dischar∣ged if hee set Iudges & officers which ••buse their places, Pro. 20.26. he must in∣quire, and after true knowledge of the matter, reforme righteously, Esa. 22.••5. 2 King. 18.8. Nehem. 5.7. and 13.••7. 2 Chro. 19.

Q. What is the duty of the husband to ••he wife, and the wife to the husband?

A. Their duties are common to both, and proper to either: common to both; first, dwelling together, 1 Cor. ••7.10.13. secondly, communicating of persons and goods, for mutuall necessi∣ty, delight and comfort, which consists ••n due beneuolence, 1 Cor. 7.3. and mu∣••uall helpe in word and deede, to make one anothers life comfortable, and to giue content either to other, in the things of this life, and the life to come.

Eph. 5.29. Pro. 31. 1 Cor. 7.33.34.

The proper duties either to other, be, first, of the husband, for affection, loue; and of the wife, feare, Eph. 5.33. secondly, in action, the husband is so wisely to dwell with his wife, patient∣ly bearing or couering her infirmities: yet not losing his authority, that he•• may frame her to perfection of obedi∣ence, and make the image of Gods wise∣dome shine in his gouernement, 1 Pet. 3.7. 1 Cor. 11.7.

The Wiues proper or peculiar du•• is, with subiection, to suffer her desir•• to bee o••dered by her Husbands wise∣dome, and will, bearing the vse or a¦buse of his authority with a meeke an•• quiet spirit, yet aduising him to the best, so it bee with sense of her conditi∣on, and womanly infirmity: secondly, to make vse of her husbands gifts f•• increase of her knowledge and iudge∣ment, 1 Cor. 14.35.

The sinnes common, be discord, an•• separation of the one from the othe•• without iust and necessary cause.

The sinnes of the Husband be, to b•• rigorous, to deny things needfull to

her, being in his power, and to bee his wiues vnderling, contrary to the ordi∣nance of God, 1 Cor. 3.7.8.9. Eph. 5.13.

The sinnes of the wife be, not to re∣uerence her husband, 2 Sam. 6.16.20. and to vsurpe dominion ouer him, 1 Tim. 2.12.

Q. What are the duties of the people to their Minister?

A. First, to know them, which doth imply a right estimation of them, accor∣ding to their worke, 1 Thes. 5.12. Rom. 10.15. 1 Cor. 3.5. and 4.1. secondly, to submit our selues to their Ministery in all the parts of it, Heb. 13.17. 2 Cor. 8.5. thirdly; to haue them in singular loue, 1 Thes. 5.13. Gal. 4.15. fourthly, to as∣sist them in the defense of the Gospell, 1 Cor. 16.10. 2 Tim. 4.16. fiftly, to pray for them, that they may preach as they ought, and that they may be deliuered from vnreasonable and euill men: sixt∣ly, to maintaine them with our tempo∣rall goods, according to our ability, and their condition or place, 1 Cor. 9. Gal. 6.

The sinnes forrbidden are, first, not to know them in their place, to iudge them as persons by law to haue the tithe,

not as Pastors, in conscience set ouer them in the Lord for their saluation: secondly, base thoughts of them, 1 Cor. 4.13. thirdly, words of contempt or disgrace, diminishing their dignity: fourthly, nourishing that contempt in others, by countenance, counsell, &c. fiftly, disobedience, rebellion or rising vp against their Ministery, either in affe∣ction, Amos 5. or in word, Hos. 4.4. or in deede, Psal. 2.3. sixtly, to imbrace them with no more then common affe∣ction, also to hate them as Achab did Micaiah, to account them enemies for finding their sinnes: seuenthly, to deuise some thing against them to trouble them, as they said, Let vs imagine some deuise against Ieremy, to watch for his halting, to execute their malice, Ier. 20. secretly to bring them in disgrace, by whispering or accusing, Amos 7.10. in∣censing the rulers against them: eight∣ly, to forbid them to prophesie right things, Mich. 2. ninthly, not to mini∣ster to their maintenance with cheere∣fulnesse, but grudging, and of necessity; to keepe backe their due, Pro. 21.21. Mal. 3.8.10.

Q. What is the duty of Ministers to their people?

A. First, to teach them instantly, 2 Tim. 4.2. Act. 20. faithfully, keeping nothing backe that is necessary; wisely, giuing euery one his portion, and that in season, 1 Cor. 14.3. feeding lambs and sheepe, Ioh. 20. secondly, to pray for them, not onely in the congregati∣on, but in their chambers, and priuate praier, present and absent, Colos. 4.12. thirdly, to haue them in their hearts, and to long for their saluation, Phil. 1.8. 2 Cor. 6.11.12. ready to giue their liues on their behalfe, 2 Cor. 12.15. seeking them, not theirs, v. 14. fourthly, they must goe before the people in all good example, Phil. 3.17. and 4.9. 1 Pet. 5.3.

The sinnes forbidden be, first, dumb∣nesse, Esa. 56.10. leauing the sheep to the woolfe, the people to the deuill without warning: the danger whereof is blood, for blood, losse of their soules, and tor∣menting thereof proportionably to the carelesnesse that hath beene in them, and the losse that hath been in the peo∣ple for want of warning: secondly, vn∣faithfulnesse, when they preach but

pleasing things, misapply the Word, Ier. 23. or build a wall, and others daub•• it with vntempered morter; or when they mixe it with their owne dreames: thirdly, negligence, although they Preach sondly, yet seldome, as once in a quarter, or in a moneth. Cursed is he that doth the worke of the Lord negli∣gently: fourthly, by not praying for the people priuately, and striuing for them: fiftly, by not hauing them in their heart, 1 Thes. 3.5.10. seeking theirs, not them: sixtly, by walking offensiue∣ly before them, or not shewing forth•• example of goodnesse, not being a pat∣terne in faith and loue, &c. drawing contempt vpon them.

Q. What is the duty of yong to aged!

A. First, to reuerence them, Leuit. 19.32. 1 Tim. 5.1.2. Iob 32.7. second∣ly, to hearken to their counsell: thirdly, to imitate their example, being graue and sober.

The sinnes bee, first, to despise the a∣ged, Esa. 3.5. secondly, not to regard their counsell, 1 King. 12.8. thirdly, to neglect their good example.

Q. What is the duty of the ancient to the yonger?

A. First, to be sober and graue, Tit. ••.2. Pro. 16.31. secondly, by their wisedome and experience to aduise and instruct the yonger, Tit. 2.14.

The sinnes forbidden in old men, ••e, first, to bee light and euill in behaui∣our: secondly, ignorant, or giuers of e∣••ill counsell.

Q, What be the duties of them that bee ••nferiours in gifts, to their superiours?

A. First, to reuerence them, praising God for them: secondly, to seeke vn∣••o them, to bee profited by the vse of ••heir gifts.

The sinnes bee, first, proudly to de∣pise them: secondly, to abuse or neg∣••••ct their gifts.

Q. What is the duty of inferiours in out∣••ard estate to their superiours in that re∣••ard?

A. To reuerence them as they are, ••r may be instruments of God, for the ••ood of others, 1 Sam. 25.8.

The sinne is, to disdaine the weal∣••hy, and presume against the honou∣••able.

Q. What is the duty of superiours in ••utward estate?

A. To vse their wealth and riche•• Nobility, Gentry, or other dignity both to the publike and priuate good o•• others.

The sinnes be, to abuse their wealth to niggardlinesse, and power to wrong others.

Q. What is the duty of men to their Be¦nefactors?

A. To be thankefull, Rom. 16.4. an•• to pray for them, 2 Tim. 1.16. and t•••• requite them if we be able.

The sinnes bee, extenuating, forge••¦ting, not recompensing, and requitin•• ill to benefactors.

Q. What is the duty of Benefactors?

A. Cheerefully, discreetely, an•• readily to helpe others, without casting in their teeth, 2 Cor. 9.7. Iam. 1.5.

The sinne is, to giue grudgingly, see∣king his owne profit, indiscreetly, an•• with vpbraiding.

Q. What is the duty of equals to eac•• other?

A. In giuing honour to prefer•••• each other, Rom. 12.19.

The sinne is, proudly, one to lif•• himselfe aboue his fellow.

Q. What is the reason whereby obedi∣ence to the fift Commandement is vrged?

A. By a promise of long life, in which respect it is called the first Com∣mandement with promise, Eph. 6.1.

Q. How haue inferiours long life by their obedience?

A. It may bee, first, because the dis∣obedience of children may be punished by the Magistrate, Exod. 21.17. Deut. 21.21. or secondly, God himselfe would punish them with some strange iudge∣ment, to cut them off, Pro. 30.17. long life is among the blessings which God doth promise to the obedience of his Law, Psal. 91.10.

Q. How can long life be a blessing, see∣ing there are so many miseries in this life?

A First, the miseries are but by ac∣cident, not of the nature of life; consider it in it selfe, it is a blessing: secondly, the celebrating of Gods name, and worship for the good of others, is so great a good, that it ouerswaies all the calamities of life, in which respect some of the godly haue desired to liue, Esa. 38.

Q. Concerning the sixt Commande∣ment,

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Thou shalt doe no murther, what is generally commanded therein?

A. To will, procure, and preserue the safety and life of the soule and body of our neighbour and of our selues.

Q. What is commanded particularly concerning the soule of others?

A. All Christians as they haue op∣portunity, should labour to preserue the life, peace, and safety of the soules of others, by admonishing, exhorting, re∣prouing, comforting, giuing good ex∣ample, and praying for others, Iam. 5.20. Iude 22.23. Heb. 3.12.13. especial∣ly Ministers of the Word, besides the me••nes aforesaid, by preaching sound doctrine, faithfully and diligently to the capacity of the hearers, Act. 20.28. 1 Cor. 10.28. 1 Pet. 5.2. 2 Tim. 4.2. and Magistrates and gouernours of fa∣milies by compelling them that bee vn∣der their authority, according to their power, to outward obedience, and sub∣mission to the meanes, as Gen. 18.19. Ios. 24.15. Nehem. 13.15. &c. Hest. 4.15.16.

The sinnes forbidden be, first, not to loue the soule of our brother: secondly,

to neglect such duties of loue as tend to the safety of it, Ier. 3.11. Ioh. 6.27. as to famish it for want of foode. Instructi∣on is called feeding, and doctrine, meate; herein offend blinde guides, Matth. 15.14. that preach not, Pro. 29.18. Ezek. 3.18. and such as Preach neg∣ligently, Zach. 11.16.17. and corrupt and erroneous Preaching, Mark. 7.13. 2 Tim. 2.16.18. thirdly, to giue offence, or doe any thing by which others may ••all or offend, Matth. 18.6.7. Rom. 14.••5.19.20. 1 Cor. 10.28. fourthly, to ••rouoke others to sinne, or to draw ••hem to it, or incourage them in it, by ••romising life, or otherwise, Ier. 23.14. Hab. 2.15. in this respect the deuill is ••alled a murtherer from the beginning: ••lso to consent to the sinne of others is ••orbidden, Rom. 1.31. and not testify∣••ng our dislike, so farre as conueniently ••e may: & as euery one is more bound ••y his calling and place, so is his sinne ••••e greater; in saying with Cain in deed, though not in word; Am I my bro∣••••ers keeper? whether he be Minister, ••agistrate, Master of a family, &c.

Q. What duties are commanded concer∣ning

his body and naturall life?

A. To preserue it by all good mea•••• in loue and tendernesse; and here so•••• duties concerne the heart, some th•• tongue, some the gesture, and other our actions.

First, In the heart, there is comma••¦ded, first, meeknesse, labouring to wo•••• our hearts to mildenesse, Pro. 19.11. o•• being angry for light causes, slow 〈◊〉〈◊〉 wrath, Iam. 1.19. moderating ange•• when it is for iust cause, Eph. 4.26.3 freely forgiuing iniuries without r••¦uenge.

Secondly, kind-heartednesse goodnesse, which is a generall rea••¦nesse and disposition of the minde a•• will of man, to helpe and succour for•• preuenting of all extremity of euill, the vttermost of a mans power, Col. 12. Eph. 4.32.

Thirdly, mercifulnesse, or ten•• and bowell-like pitty, and compass•••• which is a more particular readine•••• and disposition of minde and will helpe and succour, vpon the behold•• of any present necessity, or mis•• Prou. 11.17. and 17.19.

Fourthly, well-wishing and praier for the good of others, not onely friends, but enemies, Matth. 5.44.45.

Fiftly, ioying at the good of others, Rom. 12. Prou 24.17.

Sixtly, study of concord, labouring ••o bring the heart to peaceablenesse.

The sinnes forbidden, or sorts of murther of the heart, bee, first, pride, Prou. 13.10. secondly, rash anger, Matth. 5.22. thirdly, enuy, repining at others good, Rom. 1.29. fourthly, ha∣tred, 1 Ioh. 3.11. fiftly, selfe-loue, think∣••ng all too little for ones selfe, 2 Tim. 3.••.2. sixtly, vnmercifulnesse, shutting ••p compassion: seuenthly, implacabili∣••y, Rom. 1.31. eightly, d••sire of reuenge, Psal. 5.6. ninthly, carnall reioycing at other mens harmes, Pro. 24.17. Psal. 52.3. 2 Sam. 16.8.

Secondly, concerning the tongue, there is commanded, first, courteous words, Gen. 23.7.12. 1 Pet. 3.8. and milde answers, Pro. 15.1. Secondly, to perswade to concord and peace, Ge∣nes. 13.8.

The sinnes forbidden, which bee murthers of the tongue, bee, first, braw∣ling,

railing, and threatning, bitte•• words, 2 Sam. 16.7.8. Pro. 12.18. 1 Cor. 5.11. and 6.10. secondly, reproaching or vpbraiding with some inherent in∣firmitie, Matth. 5.22. thirdly, complai∣ning to euery one of iniuries done, Iam. 5.7. fourthly, contentious affecting in contradicting to ouercome, Gal 5.19. Eph. 4.31. fiftly, sowing contention by talebearing, and by counsell hindering peace, as Doeg, Leuit. 19.16. sixtly, mocking, Gen. 21.9. and 37.19 Heb. 11. seuenthly, cursing, Leuit. 19.14. Psa•• 109.17.

Thirdly, we are commanded in cou∣tenance and gesture, to shew signes 〈◊〉〈◊〉 loue, to shew our selues of like affection with others, Rom. 12.15. testifying ou•• reioycing at their good, and condoling with them in their misery, Amos 6.6.

The sinnes forbidden, or murther it countenance and gesture, be, first, fierc•• lookes; secondly, nodding the hea•• Matth. 27.59. thirdly, inhumane mo••¦rosity, and churlishnesse, in behauiour

Fourthly, there bee deedes and acti∣ons commanded, as first, to feede an•• cloath them that haue need, Matth. 25.

41.45. and to supply their want, accor∣ding to our ability, Iob 29.15. 3. Cor. 8.3. Pro. 3.28. secondly, to helpe them in dangers, 1 Ioh. 3.16. Mark 3.4. thirdly, ••o take away or preuent occasions of breach or contention, labouring to bee ••eaceable, and peace-makers: fourth∣••y, to labour to ouercome enemies by kindenesse, Rom. 12.20.21. fiftly, to re∣mit something of our owne right, Gen. ••3.8. Matth. 17.27. sixtly, decently to bury the dead, Gen, 23.4. and 25.8.9. 2 King. 22.19.20. seuenthly, to bee mercifull to the bruit beast.

The sinnes or murthers in action be, ••irst, cowardly fearefulnesse and want of courage, wisely to vndergoe necessa∣••y dangers, for the iust defence of our ••eighbour, Num 13.33. Deut. 20.8. Gen 14.14.15. 2 Sam. 23.8. &c. second∣••y, carelesse neglecting, and denying ••cliefe, Iam. 2.15.16. Pro. 25.14. 1 Ioh. ••.17. thirdly, cruelty in punishing of∣••enders, Deut. 25.3. fourthly, oppres∣••ion of the poore, Ierem. 22.17. Mich. ••iftly, betraying others as Iudas did Christ: sixtly, vniust gratifying and be∣••riending, when any is officious, and

ready to vniust and vnlawfull duties, o•• bestoweth benefits, with a purpose to doe harme; as Saul intended, in offring his daughter a wife to Dauid: seuenth∣ly, vnlawfull fighting and smiting one another, Leuit. 24.20. eightly, killing by priuate men, Gen. 9.6. and 4.8. pub∣like persons, and such as bee called of God, may kill, as the Magistrate in iu∣stice, the Souldier in iust warre, Rom. 13.4. yet Magistrates must take heede that they do not sin in inflicting punish∣ment, as they doe, if they make lawes meanes to execute their owne malice▪ and exercise iustice in priuate reuenge, and when they exercise cruelty in infli∣cting punishments: ninthly, sauing wil∣full murtherers, or remitting punish∣ment due to murtherers, Numb. 35.31. 1 King. 12.42. as they that appoint pla∣ces of refuge for wilfull murtherers, 1 King. 2.34. and 20.42. tenthly, cru∣elty to dead bodies, Psal. 79.1.2. Reu. 11.9. eleuenthly, cruelty to bruit beasts, Pro. 12.

Q. What duties to our selues are here required?

A. Some things concerning our

soules, & some our bodies: first, Touch∣ing our soules, wee ought to heare the word, and receiue the sacraments, and to hearken to the admonition of others, and to get such grace, as is peculiar to the elect: which belong to life and growth, we liue in a growing age, Iohn 6.68. Act. 5.20. and 11.

The sinnes forbidden bee contempt of the word and Sacraments, Act. 13.46. despising priuate admonition and liuing wickedly.

Secondly, Concerning our bodily life, we ought to preserue our life and health, endeuoring by all good meanes the safety thereof, as by moderate food, apparrell, moderate labour, moderate sleepe, physicke, and to nourish cheerful∣nesse, Eccle. 5.17.19. to vse some ••ecre∣ation lawfull, honest, and of good re∣port, also to repell violence offered, by iust defence; so as it be not done with a mind, to hurt or reuenge. Also to fly infections if we be free, and not bound by our callings to abide in the place.

The sinnes forbidden be, first, to of∣fer violence to a mans selfe, and because each man is a part of the communion and fellowship, of mankind, he doth in∣iury

to the common wealth in taking away a member of it. Moreouer life is the gift of God, and to his onely power subdued, so there is an iniury to God, Gen. 9.5.

Secondly, we sinne by worldly cares and sorrowes, when we bring diseases vpon vs by them, and consume our na∣turall moisture: wee should raise vp our sad soule, as Dauid doth, P••••. ••3. Third∣ly, when we neglect such means, as may preuent diseases, or cure them, and pre∣serue health. Fourthly, when we offer our selues willingly to danger, and thrust our selues willingly into the handes of bloody men.

Q. Concerning the seuenth commande∣ment, Thou shalt not commit adultery, what is the scope and summe thereof?

A. To preserue the chastity of our selues and others, Lev. 18.24. Deut. 23.17. Prov. 5.8. Rom. 13.13. More parti∣cularly here is commanded, first the parts of chastity: secondly, the meanes: thirdly, the signes thereof.

The parts are these, first, the mind is to iudge aright of the excellency of cha∣stity, [Duty. 1] and lawfulnes of mariage, Math. 5.8.28. 2 Cor. 7.1. Heb. 13.4.

The sinnes forbidden contrary here∣unto bee, to thinke fornication veniall or a small sinne, Gal. 5.19. &c. and to thinke basely of mariage.

Secondly, we are commanded to haue [Duty. 2] our affections holy, and louingly dispo∣sed to chastity.

The sinne is vnlawfull lusting, Mat. 5.28. Col. 3.5. which is called euill con∣cupiscence, or the inward burning of lust, which shewes some mans necessity of mariage, which is when the godli∣nesse of his heart is ouerwhelmed, and as it were burnt with fire, 1 Cor. 7.9.

Thirdly, outward chastity, both to [Duty. 3] be practised by such as bee single, and such as bee maried: for single persons, that are vnmaried, they must liue chast∣ly in that state, while they are vnmari∣ed, and not determine to liue single longer, then the gift of continency re∣maineth.

Sins forbidden be, first, fornication, an vncleane act about generation be∣tween a single man, and a single woman, Gal. 5.19. Secondly, adultery, an vn∣cleane act betweene two, whereof one at the least is either contracted, or mari∣ed,

Deut. 22.32. Thirdly, rape, a vio∣lent defiling of any maid, widow, or wife, taking her from her parents, tu∣tors, or gouernours, either to marry her or not, Gen. 6.7. and 34.25. 2 Sam. 13. Fourthly, Onans sinne, Gen. 38.9. vn∣cleannesse with ones selfe in filthy sort, practising pollutions. Fiftly, bestiality, Lev. 18.23. Sixtly, Sodomy, with one of the same sex, Lev. 18.22. Gen. 19. A punishment of former sinnes, specially of idolatry, Rom. 1.

For the second, chastity in mariage, consider, first, a right entrance into ma∣riage, and secondly, right liuing in ma∣riage consummated: for the entring into mariage in a holy manner, 1 Cor. 7.2. there is required, first, seeking of a yoke-fellow by prayer to God, Gen. 24.12.60. and 28.2.2. Secondly, some fitnesse for mariage duties. Thirdly, equality in respect of religion, 2 Cor. 6.14. 1 Cor. 7.39. Fourthly, a fit distance in respect of kindred, Lev. 18. Fiftly, consent of parents, 1 Cor. 7.38. Deut. 7.3. and of parties themselues, Gen. 24.57. Sixtly, propound the right ends of mariages, namely mutuall help and comfort, Gen.

2.18.20. increase of the Church in the yonger fort, Gen. 1.28. Mal. 2.15. and auoiding of incontinency, 1 Cor 7.2. Se∣uenthly, not to know each other, as husband and wife, vntill mariage bee consummated, Exod. 22.

The sinnes forbidden in this respect by vnlawfully contracted mariages be, first, when beleeuers marry with vnbe∣leeuers, they sinne against the holinesse of mariage.

Ob. The vnbeleeuer is sanctified to the beleeuer.

A. That is of them which were both vnbeleeuers in their contract, or mariage, and one of them after con∣uerted.

Secondly, when the parties contrac∣ted are within the degrees forbidden, either by affinity or consanguinity, Lev. 18. 1 Cor. 5.

Thirdly, when the parties contracted are vnapt for mariage, either by natural weakenesse and imperfection, or by ha∣uing some fowle, incurable, and conta∣gious disease.

Fourthly, when the parties contract themselues, without the consent of pa∣rents,

Exodus 22.15.

Fiftly, by polygamy, taking many wiues together, or more then one du∣ring her life, 1 Cor. 7.2.

For the next branch, a right liuing together when mariage is consumma∣ted, first, they are to delight in each o∣ther, Prov. 5. Secondly, not to forsake each other till death, 1 Cor. 7.

Sinnes forbidden be, first intempe∣rate vse of mariage, and that for then sa∣tisfying of lust, rather then suppressing it, that there should appeare a difference betweene the people of God, and infi∣dels, and betweene men and beasts that come together in the rage of lust, 1 Thes. 4. Secondly, companying with a woman, when she is by Gods Law and nature set apart, Levit. 18.12. Ioel 2.15. Thirdly, brawling betweene husband and wife, Col. 3. Fourthly, disdaine of each other, 2 Sam. 6. Fiftly, vnlawfull diuorce or forsaking each other, Matt. 5.32. and 19.9.

The second sort of duties comman∣ded bee the meanes of chastity, as first, looking to the senses of seeing, hearing, &c. Iob 31. Secondly,

labour in our particular calling, 1 Cor. 7.17.24. Thirdly, sobriety in food, Pro. 23.29.33. apparell, 1 Pet. 3. and ••ecreations.

The sins forbidden be, al such means ••s inflame lust, as first abuse of our senses; ••f our eyes by wanton and wandring ••usts, Matt. 5.28. 1 Iohn 2.16. 2 Pet. 2.••4. Iob 31.1. our eares by hearkning ••o vnchast and wanton talke, Esay 33.••1. our taste, by satisfying it, in euery ••leasant meat and drinke, Prov. 23. E∣••ek. 16.49. our touching by letting it ••oue euery where, or vnlawfully, Deut. ••5.12. Secondly, idlenesse, 2 Sam. 11. •• Ezek. 16.49. Thirdly, fulnesse of ••read, Ezek. 16.49. Fourthly, wanton ••ancing of men and women, by las••ui∣••us gestures prouoking lust, Iob 20.11.

Ob. 2 Sam. 6. Dauids example, Ex∣••dus 15. Miram danced Eccl. 3.

A. These are not warrants for the ••anton dancings now vsed, so far being ••nlike, first, the matter mouing their ••ancing was some speciall benefit of God, as of Dauid, the bringing home ••f the Arke of God: Of Miriam, the ••he deliuerance of Israel, & ouerthrow

of Pharaoh, the matter of these, lig••¦nesse, wantonnesse; secondly, the e•••• of theirs, was to witnesse Gods goo••¦nesse, and to giue praise to God. Ther••¦fore Dauid said to Micol that mock•• him, I did it before the Lord. Th•••• haue their ends diuerse, but all corrup•• either to approue themselues in their ••••¦pish gestures, friskes, capers, iump•• turnes to the beholders, as Herods wi•••• daughter; or other carnall ends, satis••••¦ing their owne carnall lusts.

Fiftly, Our ordinary vsuall stag•• playes and interludes, for first, ther•• confunding of sex by apparrell, whi•••• seemeth contrary to the expresse L•••• Secondly, there is filthy acting in 〈◊〉〈◊〉 seemly gesture, the sinnes of other. Co••¦trary to that, Let it not be once name•• among Christians, Ephes. 5. and ma•• euill and vnseemely words which co••¦rupt good manners, 1 Cor. 15. Sixt•••• wanton pictures. Seuenthly, want•••• musicke. Eightly, lewd bookes or Ba••¦lades. Ninthly, vnchast company, Pro•• 7.25. and 5.8. 1 Cor. 5.6.9, 10. Ephe•• 5.5.9. Tenthly, houses of whordome, Deut. 23.17. Eleuenthly, too light pu∣nishment

of whoredome, Deut. 12.22. ••ro. 6.27.29. 1 Cor. 5. 2 Cor. 2.

For the third, namely signes of cha∣••••ity, they are modesty, first in counte∣••ance, Gen. 24.64. Prov. 7.13. secondly 〈◊〉〈◊〉 words, Gen. 4.1. Psal. 51. title, Iudges ••.24. Esay 7.20. Thirdly, in apparell, ••it. 2.3. Deut. 22.5. Fourthly, about ••xcrements, Gen. 23.12. 1 Sam. 24.4.

The sins are, first, wantō gestures, Pro. ••.13. wanton lookes, treading on the ••••e, &c. carnall kissing, an impudent ••••ce, strengthned against modesty, Pro. ••.13. which is called a whores forehead. ••econdly, haunting suspected places. ••hirdly, nightwalking, Prov. 5.8, ••••d 7.8, 9. Gadding out to places vnfit, ••••ov. 7.11.12. Tit. 2.5. Fourthly, ••••ence of words and ribald talke, Prov. •• Fiftly, wanton apparell, curious dres∣••••g, 1 Pet. 3.

Q. Concerning the eight Commande∣••ent, Thou shalt not steale, what is the scope ••it, and what duties be commanded, and ••hat sinnes forbidden therein?

A. First in generall it commandeth preserue our neighbours goods, and ••r owne. In particular, concerning

our neighbours, there is commanded first in the minde a right conceiuing o•• distinction of estates and possession among men, Deut. 32.8. Ier. 27.5, 6.

The sinne is to hold all things com∣mon as the Anabaptists doe.

Secondly, contentation with our ••¦state, Phil. 4.11. 1 Tim. 6.8.

The sinne is couetousnesse, a desi•••• to be rich, with discontent in prese•••• estate, Heb. 13.5. 1 Tim. 6.9.10.

Thirdly, an inward affection to righ¦teous dealing, and to all such vertuo•• actions as be here inioyned, for the l•••• is spirituall, Rom. 7. Mat. 7.12.

The sinnes be first, the outward act••¦on without affection to the vertue. Se∣condly, consenting to or fauourin•• theft, Psal. 50. Prov. 1. and 29.24.

Fourthly, to walke in some hon•••• vocation, whereby hee may deriue 〈◊〉〈◊〉 himselfe iust possession and mainte¦nance, without wronging the Comm••••¦wealth, Prov. 7. Ephes. 4.28.

The sin is an inordinate life in idl••¦nesse, or without a vocation, 2 Thes. •• 11.

Fiftly, frugality, an honest and car••¦full

preseruing of the riches wee haue, ••hat they may not bee vnthriftily laid ••ut, on vnnecessary things, that so wee ••ay the better doe good to others ••ith them, as occasion may be, Prov. 5.••7. and 12.26.

The sinne is a needlesse and wastfull ••isspending of goods, Prov. 21.17. ei∣••••er in gaming, feasting, whoring, or considerate entring into suretiship, ••rov. 11.15. and 17.18. and 22.26. or ••ing taken; not seeking by friends to 〈◊〉〈◊〉 free, Prov. 6.4.5.

Sixtly, an honest plainnesse and sim∣••••city in all our dealings, speaking and ••eaning plainly without guile or de∣••••t, not as Absolon did steale the heart 〈◊〉〈◊〉 the people from his father, or as false ••••chers from God. Rom. 16. they whose ••••uth is a snare, and whose hands as ••rs and bands, Eccl. 7.

Seuenthly, faithfulnesse and constan∣•••• in words, and promises, Psalm. 15.4. ••ov. 25.14.

The sinne is breaking couenant ei∣••••r simply, by which we bring damage ••our neighbor, Amos 1.9. or in some ••••ect of time as they that hauing pro∣mised

faithfully and are put in trust, de∣fraud widowes, or orphans, Prov. 3.27. denying to pay debts, or deferring to their losse, that gaue them day for pay¦ment, keeping backe the wages of ser¦uants, or changing it as Laban did I••∣cobs, Deut. 24.15 Iam. 5.4. denying o•• deferring to restore that which is r••¦ceiued to be kept, Exod. 22. with-hold¦ing the pledge, or vsing it to the lo•••• of our neighbour, Amos 2.8.

Eightly, iustice and righteousn•••• in bargaining, 1 Thes. 4.6. Phil. 2.4. C•••• 5.13.

The sinne is not to keepe proporti•• betweene the worth of the thing w•• sell, and the price, Levit. 25.15. 〈◊〉〈◊〉 2 Cor. 8.13. as taking dearer for ti•••• Secondly, to sell that which is not to 〈◊〉〈◊〉 sold, as iustice, the goods of the Chu•••• Prov. 20.25. soules, Rev. 18.13. Thir•• when corrupt wares are sold for g•• and pure; Amos 8.6. Fourthly, to 〈◊〉〈◊〉 diue••s weights, a greater to buy w•• and a lesser to sell with, so of measu•••• Deut. 25.13.14. Lev. 19.35. Fiftly conceale the fault, and colour it 〈◊〉〈◊〉 deceit, Mat. 7.12. Pro. 20.14. to 〈◊〉〈◊〉

••o lower price by his necessity that must ••ell.

Ninthly, restoring things found, la∣••ouring to finde out the owner, Deut. ••2.1, 2, 3.

The sin is to detaine the goods from ••••e owner, Prov. 3.27. as they that find ••he purse, the beast, or any thing else of ••nother mans and conceale it.

Tenthly, to vse onely honest & good ••eanes of getting, Ephes. 4.28.

The sinnes be to gather treasures of ••ickednesse, as by open and violent ••heft, Zach. 5. by oppression, Eccl. 7.8. ••y vnlawfull pyracie, by play for gaine, ••y vsury, Prov. 28.8. which is a certaine ••aine by couenant for the bare act of ••••nding.

The duties concerning our selues are ••rst, to labour in a lawfull calling for ••ur owne maintenance, 2 Thes. 3.12. ••••condly, to order expenses according ••o our ability, Pro. 27.25, 26. Thirdly, ••o avoid rash suretiship, Pro. 6.1, 2. and ••ot lightly to giue credit to the hazar∣••ing of what is gotten by lawful means, ••ourthly, to suffer nothing to perish ••••rough slothfulnesse, Ioh. 6.12. Fiftly,

in giuing and lending, to haue respe•• to our ability. Psal. 112.5. 2 Cor. 16.2.

The sinnes be idlenes, niggardline•• to himselfe, prodigality, rash and vna••¦uised suretiship.

Q. Concerning the Ninth Command¦ment, Thou shalt not beare false witnesse ••¦gainst thy neighbour, what is command•••• and forbidden herein?

A. In generall, to defend the goo•• name of our neighbor, and of our selue•• and therefore to speake the truth and ••¦uoid lying.

In particular, there is commande•• first inwardly in the mind to know t•••• excellency of a good name, Prov. 22.•• Eccl. 7.1. and of the truth, Ephes. 4.1•• Secondly, in thoughts taking thin•• doubtfull in the best part, as far as m•• be, 1. Cor, 13.5. Gen. 37.31. Mat. 10.1•• Prov. 14.5. and 25.2. Thirdly, in 〈◊〉〈◊〉 fection a gladnesse to heare good rep•• of others, and euill with griefe, Rom. 8. Ezra 9. Fourthly, loue of the tru•••• Psal. 15.2. Prov 13.5.

Sins forbidden here be, first, desp••¦sing others, Prov. 14.21. Secondl•• disdaining and enuying at the credit 〈◊〉〈◊〉

others, 1 Cor. 13.4. Thirdly, vniust sus∣pition, 1 Tim. 6.4. Fourthly, thinking lying to be no sinne, or very small, not hating lying, nor louing the truth.

Outward duties be either in publike course of iudgement, or in priuate con∣uersation: In publike course of iudge∣ment, first, Iudges not to be too credu∣lous [ 1] in beleeuing accusations, Psa. 101.5. Deut. 19.16, 17, 18, 19. and there∣fore not to proceed without sufficient witnesses, Deut. 19.15. Mat. 18.16, 17. 1 Tim. 5.19.

The sinne is to entertaine false accu∣sations, Proverb. 27.12. 2 Sam. 16.2.3. 1 Sam. 22.9, 10, &c. Secondly, witnes∣ses [ 2] ought to auouch nothing but truth knowne, and that certainly.

The sinne is, when witnesses testifie false things, Deut. 19.16, 17, 18, 19. 1 Kings 21.13. Matt. 26.61. 1 Sam. 22.9, 10.

Concerning priuate conuersation, first by word or writing, to testifie the [ 1] good knowne of any as occasion may be, 1 Sam. 20.24. 1 Cor. 16.10. 2 Cor. 8.22, 23. 3 Iohn 12.

The sinne is, first to omit the defence

of the good name of our neighbor, Pro. 12. not to cleare the afflicted. Second∣ly, to forbeare his company without cause, Psal. 38. Iob 19. Thirdly, to mock.

[ 2] 2 In ordinary speeches of others, we must neither vtter nor receiue the re∣ports of the faults of others, false or doubtfull, Exod. 23.1 Psal. 15. 1 Cor. 13.7.5.

The sinne is first rash and light spea∣king of, and spreading abroad the sins others, Leuit. 19.16. Secondly, praising wicked persons, Prov. 28.4. Thirdly, spreading false and slanderous reports, Ps. 15.3. Fourthly, speaking euill of that which may or ought to bee taken in good sense, 1 Sam. 17. 2 Sam. 10.13, 14. Rom. 1.28. Mat. 7.1.

[ 3] 3 Secret faults of others are not to be spred abroad, Lev. 19.16. Prov. 25.9.11.13. or being commonly knowne, they are to be spoken of with compassi∣on to the offenders (if they be not de∣sperate opposers of grace:) or for the warning of others, Gal. 6.1. Iohn 66.67. Rom. 11.20, 21, 22.

The sinne is to publish secret faults, Prov. 11.13.

4 Priuately to admonish others of [ 4] ••heir faults, Leuit. 19.16.17. Pro. 27.5.6. and to instruct them in good duties, whereby they may get and keep a good name.

The sinne is, first, omission of priuate reproofes, and instruction: secondly, vnmercifull censuring the slippes and weakenesses of our brethren, Iam. 4.11.

5 In all our words wee must auouch [ 5] nothing but the truth, Eph. 4.25. and where in wisedome any thing ought to be concealed, it must be done either by silence or such words, as containe no∣thing but truth in them, 1 Sam. 16.2.3. vsing few and wise speeches, Prou. 10.19.

Concerning this last point of truth, there is required more particularly, not to be rash in receiuing reports, Pro. 11.9. and to report nothing for truth, but what wee know, speaking doubtfull things, doubtfully. And wee ought to ioyne with promises, a purpose of per∣forming them, without equiuocating, and after to performe them according∣ly, vnlesse, first, by mutuall consent the things promised bee altered; or second∣ly,

the promises were vnlawfull, being against Gods Word, or made by him that wanted reason and discretion, or that was not able to binde himselfe, be∣ing vnder the gouernement of his Pa∣rents, or were at the first lawfull, and af∣terward vnlawfull and impossible.

The sinnes forbidden bee, first, all kindes of lies pernicious, iesting, or of∣ficious, Rom. 3.7.8. Eph. 4.4.9. second∣ly, willing imbracing lies from others: or lightly giuing credit to them, Pro. 14.15. thirdly, auouching as truths, things vnknown and doubtfull: fourth∣ly, vnfaithfull promising, equiuocating, and breaking promise.

Concerning our owne good name, there is commanded a care of getting and preseruing the same: first, by auoi∣ding euill, and the appearance of it, Eccl. 10.1. secondly, by being plentifull in good workes, Phil. 4.8. Pro. 10.7 third∣ly, by vsing lawfull meanes to cleare our selues from slanderous imputations, Psal. 101.5. fourthly, to haue a care to thinke and speake well of others, Math. 7.2. Eccl. 7.23. and if praise of good men be added to our worke, it is not to

be contemned, but if it bee wanting, it is to be taken in good part, 2 Cor. 1.12. Psal. 16.6. 1 Cor. 1.31.

The sinnes forbidden be, first, vaine boasting: secondly, accusing our selues falsely: thirdly, losing our good name by sinfull courses, Pro. 6.33. fourthly, neglect of iust and orderly defence of a mans credit in matters of weight.

Q. Concerning the tenth Commande∣ment, Thou shalt not couet, &c. what is commanded and forbidden therein?

A. The scope of this Commande∣ment is, that our mindes bee full of that charity, which may be free, euen from euill thoughts and lusts, that so the in∣ternall powers of the reason and will of man be carried to good, in the duties concerning man: in particular, there is commanded, first, a minde rightly in∣formed of Gods wisedome and iustice, concerning our outward estate: second∣ly, affections and motions holy, so as, first, to be contented with that portion of outward things which God hath gi∣uen vs, and in want of any thing to rest vntill God giue it, or by lawfull meanes wee may be disburdened of afflictions:

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secondly, to reioyce at the prosperous estate of our neighbours: thirdly, to represse euill motions, Rom. 7.22.

The sinnes forbidden be, first, delight in euill motions, although without consent to doe the euill, or to the titil∣lation or delight, Eph. 4.18. Luk. 10.27. Gal. 5.17. secondly, not repressing euill motions, but giuing way to enuy at o∣thers prosperity, or to reioyce at their aduersity.

Q. You haue shewed already, that no man in this world can perfectly and legally keepe all these Commandements, tell mee now more fully to what vse or profit the Law serueth.

A. First, it teacheth vs the nature of God, that he is iust, true, bountifull, ho∣ly, according to the image of him ex∣pressed in the Law: secondly, it shew∣eth vs what our estate was in our origi∣nall righteousnesse in Adam before the fall; namely, a perfect conformity with the whole Law of God: thirdly, it re∣uealeth the nature of sinne, and is a te∣stimony of the iudgement of God, espe∣cially at the last day: fourthly, it is in some sort a schoole-master to Christ,

although it doe not teach him, in that it sheweth vs our misery, so as wee must goe out of our selues, if we would bee saued; and serueth to prepare vs to bee humble: fiftly, it is a rule of good life, to which all our counsels, studies and actions are to be directed, that wee may daily aspire to more holinesse, and it is the rule of ciuill actions amongst men, and the bond of humane society, and doth teach vs, what our estate of holi∣nesse shall be at the resurrection, when this law shall bee perfectly fulfilled by vs.

Q. As you haue shewed in some mea∣sure the meaning of the Creede, and tenne Commandements, proceede to the Lords Prayer, and first tell me what praier is.

A. Prayer is an asking of things lawfull of God in the name of Christ, with a contrite heart and affiance to be heard, and giuing thankes to God for benefits receiued or promised, Phil. 4.6. Ioh. 16.23. Psal. 51.17. 2 Chron. 20.18.19.

Q. Why should wee pray, seeing God knoweth what we want before we aske, and we cannot moue God with our prayers?

A. First, because God hath comman∣ded vs to pray, Psal. 50.15. secondly, that wee may thus worship God, ac∣knowledging him the author of euery good thing, Psal. 106.23. Ier. 22.30.31. thirdly, because of our necessity consi∣dered with Gods order, who reserueth to praier, things that otherwise he will not doe or giue, Matth. 17.21. Iam. 4.2. Ezek. 36.37.

Q. The Lords Praier being a perfect patterne of praier, tell me how many parts it doth containe.

A. Three: first, a Preface; secondly, Petitions; thirdly, the Conclusion.

Q Concerning the Preface in these words, Our Father which art in heauen, who is meant by the word Father?

A. Properly the fi••st person in the Trinity, called God the Father; first, be∣cause he is the Father of Christ by na∣ture; secondly, in him hee is our Father by adoption and regeneration, Matth. 23.9.

Q. To whom ought we to pray?

A. Onely to God, and not to Saints or Angels, Psal. 50.15. first, because God will not giue his glory to others,

Esa. 42.8. Rom. 10.14. secondly, hee onely is euery where present, and al∣sufficient, able & willing to heare vs, and we haue no other Father in heauen, but him, Esa. 63.16. 1 King. 8.27. Psalm. 73.29.

Q. May we not pray to God the Sonne, and to God the holy Ghost, as well as to the Father?

A. Yes, Act. 7.59. 2 Cor. 13.13. the Father is named here, being first in or∣der, yet so as we then imply the Sonne and holy Ghost: also there is but one name, one kingdome, and one will of the whole Trinity, and euery one of them is Father to vs, although in the re∣spect they haue to themselues, there is but one Father, Esa. 9.6. Iam. 1.17.

Q. What learne you further in calling God our Father?

A. That it is possible and necessary to know that wee are the children of God, Rom. 8.16. and that onely the children of God can make an accepta∣ble praier to him, Psal. 66.18. Pro. 15.8. Ioh. 9.31. and wee ought to know, and may know, that God will grant our petitions, Iam. 1.5.6. 1 Ioh. 5.14.15.

Q. Why say wee Our, and not My Fa∣ther?

A. Because although euery one must beleeue for himselfe, and therefore saith, I beleeue, yet hee must pray for others, as well as for himselfe, and it is comfortable that all beleeuers pray for euery one.

Q For whom ought we to pray?

A. For Magistrates and Ministersa, for all sorts, not onely friends, but ene∣mies, vnlesse they sinne against the ho∣ly Ghost, (which sinne is not ordinari∣ly or commonly discerned in men,) and we may not pray for the deadb, because there is no Purgatory after this life, and we haue no warrant for such praiers, an•• they will doe no good; for if they be•• regenerate, their soules be immediate¦ly after their d••••th, carried by the An¦gels to heauen; and if they died in the•• sinnes, they bee irrecouerably damne•• in hell, Rom 14 23. Phil. 1.23. 2 Cor. 5.1. 2. Reu. 14.13. Luk. 16.23.24. Reu. 21.8

Q Why is God said to be in heauen, see¦ing he is everywhere?

A. Because in heauen, God dot•• especially manifest his power, wisedom••

and goodnesse, and that we might reue∣••ence Gods infinite Maiesty, and know ••e is able to helpe vs, and our desires and mindes should be in heauen, con∣fessing our selues strangers here, Psal. 57.3. and 18.17. and 115.3.

Q. Concerning the first Petition, Hal∣lowed be thy Name: what doth this word Name signifie?

A. First, God himselfe his titles and ••ttributes, Psal. 115.1. secondly, his Word and ordinances, Exod. 18.15. ••hirdly, his workes of creation and pro∣••idence, and therein his mercies and ••••dgements.

Q. What is meant by this word Hal∣••••wed?

A. To be acknowledged holy, and ••sed holily, Luk. 7.29.35.

Q What is the equity and necessity of ••is Petition?

A. First, because Gods name onely excellent, and his praise aboue heauen ••d earth, Psal. 148.12. secondly, hee ••••th made all things for his owne glo∣••••, Prou. 16.14. Rom. 11.36. thirdly, ••od being our Father, and hauing san∣••••ified and separated vs to bee a holy

people to himselfe, it is meet we should shew forth his vertues, 1 Pet. 2.9. fourthly, wee are naturally blinde, not able to finde our the glory of God in himselfe, his ordinances and workes, Rom. 8.7. and 3.10. fiftly, wee are natu∣rally proud, seeking our owne glory more then Gods, and doe not esteem•• God aright.

Q. What things doe we pray for in the first Petition?

A. Some things concerning ou•• hearts, some our tongues, and some ou•• actions. For the first, concerning ou•• hearts; first, wee pray that Gods nam•• may be knowne, Psal. 76.1. Exod. 14.17.18. Psal. 119.33. secondly, that we•• and others may bee diligent to marke and obserue Gods nature, ordinance•• and workes in iudgements and mercie•• Psal. 107.43. and 8.1.3. and 139.14 17.18. Iob. 36.24.25. that wee may be•• able to honour God, by beleeuing Go•• and his word, as Abraham did, Rom. 4 fourthly, that wee may loue him abou•• all things, and bee zealous of his glory Ios. 7.8.9. 1 King. 19.10. Psal. 42.3.4. fiftly, that we may feare him aboue all

Esay. 8.13. Psal. 86.11. and be humble: sixtly, that with our soules we may bee thankefull, admiring and highly estee∣ming him, Psal. 103.1. Deut. 8.11.

For the second, namely, concerning our tongues, we pray that we may, first, praise his goodnesse, truth and power, Psal. 9.1. and 108.1. secondly, confesse his truth, and defend his honour, accor∣ding to our place and gifts, opposing such as blaspheme: thirdly, for our acti∣ons naturall, ciuill and religious, that we may doe them in a right manner, that God may be glorifi••d, Deut. 23.12.13.14. Tit. 2.5. 1 Cor. 10.31. 1 Sam. 2.17.

Q. What doe we pray against in the first ••etition?

A. First, concerning our hearts; first, ••gainst atheisme, Psal. 10.4. secondly, ••gainst ignorance of the things of God: ••hirdly, against pride, Luk. 18.11. ••ourthly, against hardnesse of heart, Mark. 6.52. fiftly, against a meane opi∣••ion of God: sixtly, against forgetful∣••esse of God, Deut. 8.11. seuenthly, a∣••ainst distrust: eightly, against want of ••eale of Gods glory: ninthly, against ••ypocrisie.

Secondly, concerning our tongues; first, against swearing falsly, vainly, or by creatures, and against all blaspheming, Zach. 5.4. Ier. 23.10. and 5.7. second∣ly, against mocking at good things, Pro. 17.5. Psal. 109.17.18. thirdly, against vnthankefulnesse to God: fourthly, a∣gainst omission of confession, by not speaking for God, when he is dishonou∣red by others: fiftly, against ascribing to idols, that which belongeth to God.

Thirdly, Concerning our conuersa∣sation, against leading an vnholy life in the profession of religion, Rom. 2.24.

Q. What is contained in this first Peti∣tion, besides these supplications for good things, and deprecations against euils?

A. First, confession, that of our selues we cannot thus glorifie God: secondly, a thankefull ascribing to God the wor∣king of such graces, as we desire herein, and that hee hath giuen vs a desire to seeke his glory, and inabled vs in some measure to be fit instruments to set forth his holinesse and praises.

Q. Concerning the second Petition, Thy Kingdome come, what is meant thereby?

A. The word Kingdome, signifieth the

Kingdome, first, of Gods prouidence: se∣condly, of grace: thirdly, of glory. And this word, Come, signifieth to bee, to continue, to be increased, to be reuea∣led to our knowledge more and more.

Q. What is the equity and necessity of this second Petition?

A. We are to pray for the comming of the Kingdome of Gods prouidence; first, because Gods glory is shewed forth hereby, Psal. 19.1. and 104.24.25. Act. 14.15.17. secondly, because it doth affoord matter and meanes for the Kingdome of grace, in propagating and vpholding the Church. Concerning the Kingdome of grace, the necessitie thereof appeareth; first, because the de∣uill hath his kingdome and throne a∣mong men, yea all men naturally, Ioh. 14.30. Act. 26.18. secondly, the flesh, the naturall viciousnesse, which loues disorder, preferres the raigne of the de∣uill, and setteth wicked things before iust, 1 Pet. 4.3. Ioh. 8.45. Eph. 4.18.19. thirdly, the whole iudgement of the world, preferreth earthly things before heauenly, euill before good, resisting, hating or persecuting the Kingdome of

God, Ioh. 7.7. Rom. 1.25. 1 Cor. 16.9.

Q. What is the order or placing of thi•• Petition?

A. The first Petition tendeth to the glory of God, the chiefe end of our life, the second and third, note the meane•• tending to that end; the second, in tha•• God is glorified when his Kingdome i•• erected in our he••rts, and the third i•• for the manifestation of ou•• subiection acknowledging Gods soueraignty in 〈◊〉〈◊〉 loyall yeelding our selues to him, an•• so glorifying him.

Q. What doe we pray for in the secon•• Petition?

A. Concerning the Kingdome o•• Gods prouidence, that wee and othe•• may acknowledge, obserue, and reue¦rence the prouidence of God, gouer¦ning and disposing all things, Ac•• 14.15.17.

Concerning the Kingdome of grace we pray, first, that God may rule in o•••• hearts by his spirit, and the Kingdom•• of God may not onely be erected, b•••• established and increased, and sinne wa¦sted and ouercome

And concerning others, wee pra••

that the number of such as professe the ••ruth, may be increased daily, that such as shall be saued, may bee added to the Church, Ezek. 37.22.24. Rom. 11.26. and that such as haue grace, may be in∣dued with greater grace, and more spi∣rituall gifts, and be more and more con∣firmed, Col. 1.9. Phil. 1.9.

Secondly, wee desire the meanes by which God vseth to erect and increase ••his Kingdome; which are first, Magi∣strates by good lawes, and the executi∣on [ 1] of them, ruling with God, Hos. 11.12. Psal. 72.1.7. Esa. 49.23. 1 King. 15.12. Eccl. 10.16.17.

Secondly, faithfull Ministers, not [ 2] onely reading, but Preaching the word, Act. 13.14. and 15.21. Psal. 110.2. Matth. 21.43. that they may bee able and willing to Preach the Word, to the edification of the body of Christ, Mat. 9.37.38. Eph. 6.19.20. Act. 4.29. Deut. 33.8.10. and that God would preserue them for the worke of the Ministery, from the persecution of tyrants and wicked men, Rom. 15.30.31. 2 Thes. 3.1. and that the two Sacraments, Bap∣tisme and the Lords Supper, may bee

purely and duely administred, accor∣ding to the first institution, being mean•• of increase of grace, Rom. 4.11. and tha•• wee and others may bee desirous an•• willing, with prepared hearts, to bee partakers thereof, Act. 9.37.38. Luke 1.6. 1 Cor. 11.24.25.26. &c.

And for discipline, the keyes of the Kingdome of heauen, that they may rightly be vsed for shutting vp heauen, and deliuering to Satan, obstinate sin∣ners, and releasing the penitent, Matth. 16.19. and 18.15.16.17.18. and 7.6. 1 Cor. 5.5. 2 Cor. 2.6. 2 Thes. 3.14.15.

[ 3] Thirdly, wee pray for Gods spirit with Magistrates and Ministers, making the meanes effectuall and successefull, that the Gospell may runne and be glo∣rified; because God only giueth increase, and all sufficiency is of God, 2 Thes. 3.1. 1 Cor. 3.7. 2 Cor. 3.5. Ezek. 36.26.27.

[ 4] Fourthly, for the priuiledges and franchises of the Kingdome of grace, as knowledge of the secrets of the King∣dome of God, Matth. 13.11. freedome from the curse of the law, and from the dominion of sinne, to haue such spiritu∣all dignity, as is peculiar to the elect,

1 Pet. 2.9. Reu. 1.6. and to know that we haue the same to the glory of God.

Lastly, wee are to pray for the King∣dome of glory at death, and especially at the day of iudgement that wee may then be subiects perfectly obedient to God, Rom. 8.23. 2 Cor. 5. Phil. 1.23. Rev. 22.20.

Q. What doe we pray against in the se∣cond Petition?

A. Concerning the Kingdome of Gods prouidence, against ascribing things to fortune or destiny, and against swelling in pride against God, Exodus 5.2. Dan. 3.15.

Concerning the Kingdome of grace, we pray against all lets and hindrances of this Kingdom, as first against the dominion and tyranny of the deuill, & sinne, that God would weaken and wast them, till they bee abolished vtterly, Rom. 16.20. 2 Cor. 10.4, 5. And against all the euill courses of such men as are slaues to sin, and Satan, and confederate with them; whether they be open foes or false friends, which by force or fraud goe about to vndermine and resist the Kingdome of Christ. The most notori∣ous

of these, are the Turke, Pope, and Antichristian hierarchy; and against li∣bertines, that cast off all conscience, and turne the grace of God into wanton∣nesse.

Secondly, concerning Magistrates, first, against the anarchy of the Anabap∣tists, that would haue no Magistrates at all. Secondly, against euill gouernment, when euill Magistrates set vp the King∣dome of Satan in Paganisme, Mahome∣tisms, Papisme, Atheisme, or any super∣stition, or tolerate strange religion, Act. 18.17. Cant. 5.7. we pray against wicked lawes and statutes, that either the ma∣king or execution of them may be hin∣dered, such as was against Daniel, or a∣gainst the Iewes by Haman, not praying against the magistracy, but their procee∣dings against the truth, Psalme 68.1, 2. Ezrah 6.12.

Thirdly, concerning the sinnes of the ministery, wee pray against, first, igno∣rance, for which God refuseth them to minister to him, Host. 4.6. Esa. 56.10. Secondly, false doctrine, which fretteth like a gangrene, 2 Tim. 2.17. Rom. 16.17. Thirdly, against idlenesse, when

they feed not the flocke, but eate the milke, and cloath them with the wool, and the sheepe be scattred. Fourthly, a∣gainst flattery and false application, dau∣bing with vntempered morter, Ezek. 13. Iude 16. Fiftly, against rising vp a∣gainst the lawfull ministery, that is al∣lowed of God, causing hatred, Hos. 9.8. or raising trouble to the ministery, Deut. 33.11. 1 Cor. 16.10. Sixtly, against adding false sacraments and corrupting the true. Seuenthly, against abusing the power of the keyes or discipline. Eight∣ly, against absence of the sauing power and spirituall efficacy from the meanes: generally against all the enemies of Gods kingdome, as they bee enemies; especially such as bee incurable; which because wee cannot know particularly in ordinary course, wee pray against in∣curable enemies in generall: and for par∣ticulars, that God will conuert them if they belong to him, or conditionally if they be incurable, that God would re∣straine or subuert them, Esa. 68.28. Psa. 104.35. Iudg. 5.31. Gal. 5.12. Phil. 1.28, 29. and 3.19. 2 Thes. 1.6. Rev. 19.1.6. Psal. 10.16, 17.

Concerning the kingdome of glory, we pray against first, imagining that there is any full perfection on earth, se∣condly, against atheisticall denying of the blessed glorious kingdome.

Q. What is further contained in the se∣cond petition?

A. First, a confession that of our selues we cannot do the things we pray for, and secondly, a thanksgiuing ascri∣bing to God, the right ordering of the world; & for that contrary to the king∣dome of darknesse, he hath erected the kingdome of his sonne, and chosen, and called vs to the same, Psal. 101.3, 4, 6. Mat. 11.25. Ephes. 1.3. Phil. 1.4, 5. Col. 1.3, 4, 5, 6, 12, 13. 1 Thes. 2.13. Reu. 11.17.

Q. Concerning the third petition, Thy will be done in earth as it is in heauen, whereas Gods will is reuealed or secret, what doe we pray for?

A. First, for grace to deny our selues, Mat. 16.24. Ezek. 18.31. Secondly, for knowledge of Gods reuealed will, Prov. 2.10.11. Psal. 119.27.34. Col. 1.9. Thirdly, for faith to beleeue, that the will of God reuealed to vs, is his will:

and to apply his gracious promises vnto our owne soules, Ioh. 6.40. 1 Ioh. 3.23. Fourthly, that God would giue vs loue of obedience, and allure vs thereunto effectually, that he would incline vs to ••his law, and teach vs to doe his will with effect; and that not onely in our generall, but also in our particular voca∣tions, Psal. 143.10. Phil. 2.13. Ezek. 36.26.27. Fiftly, for patience and strength when it shall please God at any time to exercise vs vnder the crosse, Col. 1.12.

Concerning Gods secret wil, we may not alwaies pray that it may bee done, but when by the euent wee see what God will haue done, wee patiently rest ••n it, and pray that wee may doe so, 1 Sam. 3.18. 2 Sam. 15.25.26. Esa. 39.••.7.8.

Q. What doe we pray against?

A. First, against atheisme, when men liue, as if there were no God, no ••onscience, no heauen, or hell, Iob 21.14. Psal. 14. 1. Mal. 3.14.15. Tit. 1.16. ••econdly, against ignorance of Gods will: thirdly, against rebellion, when men peremptorily resist Gods will,

knowne and vrged vpon their conscien∣ces: foutthly, against pride, cauilling against any of Gods decrees, and iudge∣ments, Rom. 9.19.20. or rising in heart against any of his waies, Ionah 4. fiftly, against impatience in afflictions, Heb. 12.9. sixtly, against taking occasion by commandements and rules of duties to flye from God, through desperation, ignorant of the couenant of grace; or to thinke wee haue strength in our selues to doe the duties commanded.

Q. What doe we pray for in these words, In earth as it is in heauen?

A. As the Angels and Saints in hea∣uen doe the will of God, sincerely, cheerefully, willingly, speedily, vniuer∣sally and constantly, that we may doe so, aspiring towards heauenly righteous∣nesse, 2 Sam. 14.17. Luk. 8.15. Matth. 18.10. Esa. 6.2. and 64.5. Psal. 119.60. 2 Sam. 24.16.17. Psal. 18.22. and 106.3.

Q. What doe we pray against?

A. First, hypocrisie: secondly, wea∣rinesse in well-doing: thirdly, conten∣ting our selues with outward ciuill ho∣nesty, voide of faith, and not regarding

vniuersall obedience, Esa. 29.13. Gal. 6.9. Matth. 5.20.

Q. What is the equity and necessity of this petition?

A. First, because of Gods soueraign power and holinesse, it is meete wee o∣bey him, Mal. 1.6. 1 Sam. 3.18. Rom. 7.2. Esa. 39.8.

Secondly, the many lets against the doing of the will of God, grieue the childe of God, and in zeale moue him to pray, Thy will bee done; as first, the elect themselues are naturally ignorant of Gods will, both in the Law and Gos∣pell, Tit. 3.3. secondly, their will is na∣turally more rebellious, then their mind is ignorant, Ier. 31.18.19. Psal. 25. Col. 1.21. Rom. 8.7. and 7.5.8. 1 Pet. 4.2. yea the elect conuerted, finde a lusting against the Law of God, and haue the flesh in them so working, that they are ignorant of many things, and their wils renewed but in part, and so they doe not as they should, Rom. 7. Gal. 5.17.

Thirdly, the deuill, and fourthly, the world are great enemies to the doing of Gods will; therefore the zeale of Gods children ought to carry thē with earnest∣nesse,

for the doing of Gods will, Psal. 119.126.

Q. What is further included in this third petition?

A. First, a confession of our naturall rebellion and disobedience, Rom. 7.24. secondly, a thankefull ascribing to God, the power which hee hath begunne in vs, to bee obedient to his will, Rom. 7.25.

Q. Concerning the fourth petition, Giue vs this day our daily bread, what doe wee pray for in the same, or what is meant by daily bread?

A. All things necessary for the maintenance of this life.

Q. Before you shew more particularly what we pray for, declare the order of this petition.

A. In the three former, we pray for things immediately concerning God, in this and the Petitions following, we pray for things concerning our selues; in this fourth, for things concerning our bodies; and in the fift and sixt for things concerning our soules: now things concerning the body, are here set downe, before things concerning

the soule, not as if they were more ex∣cellent, for elsewhere grace is put before peace, Rom. 1.7. Pro. 3••.7. Matth 6.33. but for these reasons, first, because if there bee not prouision for our subsi∣stence and b••ing in life, we cannot here serue Gods glory, and bee sustained in his seruice, which is the chiefe end of our desire of life, Psal. 18 17. and 119. 17. Esa. 38. Phil. 1.20.21. R••m 14.7. secondly, because there is an infirmi••y in vs, that many dare lesse put them∣selues ouer to the hope of Gods promi∣ses, for the body, then f••r the soule. He hath profited well in godlinesse, that is able to put off that infidelity and anxie∣ty, which is as in ou•• bones, about things of this life, which much hinder better thoughts: thirdly, by learning to depend vpon God for these lesser ••hings: wee be lead by deg••••es to de∣pend vpon his me••cy for the forgiue∣nesse of our sinnes, and other things ne∣cessary for a heauenly life, Hos. 2.15. Ioh. 4. Psal. 23. vlt.

Q. What is the necessity an•• equity of ••his petition?

A. We desire corporall blessings of

God, first, because hee is the giuer of e∣uery good gift, Iam. 1.17. hee giueth power to get substance, Deut. 8.18. the blessing of the earth is from him, Hos. 2.21.22. he maketh peace and warre, Esa. 45.7. hee smiteth and healeth: Magi∣strates and decrees of iustice, councell and strength, and all other good things, are from him, Pro. 8.14.15. Eccl. 2.26. secondly, all outward helpes haue their force from him, bread, hath force to nourish vs from him, Pro. 29.26. and 21.31. Esa. 54.17. Hag. 1.6. Iob 17.10. Psal. 127.2. thirdly, the deuill is an ene∣my of this earthly life, and of the main∣tenance of it, it is meete therefore he be repelled by prayer: fourthly, that wee may shew our selues to hate all vnlaw∣full waies of getting our liuing.

Q. Shew more particularly, what wee are to pray for in the fourth petition.

A. First, the things whereby this life is preserued, as victuals needfull for the nourishment of the body, Psal. 132 15. 2 Cor. 9.10. 1 Tim. 4.3.4.5. & 5.23. conuenient apparell, Pro. 27.26. Gen 28.20. 1 Cor. 12.23. commodiou•• dwelling, Psal. 107.36. Esa. 49.10

1 Cor. 4.11. Physicke, Ezek. 47.12. Reuel. 22.2. sleepe, Psal. 127.2. Hos. 2.18. peace publike and priuate, Pro. 21.9. and 17.1. Ier. 29.7. Psal. 144.14. and 122.6. good Magistrates, good lawes, and the execution thereof for the com∣mon wealth, Psal. 64.2.3. for a whole minde in a whole body, for honest fame, faithfull friends, fauour, especial∣ly of good men, good marriage, as there may bee occasion, Pro. 19.14. honest children, Gen. 25.21. Luk 1.13. an obe∣dient family, good neighbours, fruitfull seasons, Zach. 10.1. Act. 14.17. the strong man, the man of warre, the Iudge, Councellor, Artificer, Orator, Esa. 3. secondly, for ability to doe the workes of our callings, Exod. 31.3. thirdly, for willingnesse to vndergoe la∣bours in the vse of the meanes, to serue Gods ordinary prouidence, 2 Thes. 3.10. 12. fourthly, for Gods blessing vpon our labour, and the means of our main∣tenance, Psal. 127.1.2. Deut. 8.2.3. Pro. 10.3.22. fiftly, for a heart to vse the blessings which God giueth, and for comfortable contentation with our e∣state, Eccl. 2.24. 1 Tim. 6.8.

Q. Why is it called Our bread?

A. First, because of a ciuill right and title, and so wee professe against possessing, that which is not ours, Ha∣bac. 2.6. 2 Thes. 3.10. secondly, by a diuine right restored in Christ, Matth. 15.26.

Q. May we not desire riches?

A. We may desire things necessa∣ry for our nature, place, and charge, de∣pending on vs, but not more then such necessarya, yet it must not hinder dili∣gence, vpon which plenty may follow; and if God cast abundance vpon vs, wee may take and vse it, and that euen for ornament and lawfull delight, so as pie∣ty, righteousnesse, charity, and sobrie∣ty be keptb.

Q What doe wee pray against in the fourth petition?

A. Against, first, famine, secondly, diseases, thirdly, warres ciuill, and also forraigne inuasion of enemies, Psal. 144.14. fourthly, vnseasonable weather: fiftly, negligence, and iniustice in Magi∣strates: sixtly, falling into the hands of extortioners: seuenthly, vnfaithfulnesse of seruants, vndutifulnesse of children,

and oth••r such domesticall aduersities: eightly, idlenesse, Pro. 18.9.12.17. ninthly, vnskilfulnesse in the workes of our calling: tenthly, G••ds withdraw∣ing his blessing from the meanes of our maintenance: eleuenthly, distrust, Mat. 6. and couetousnesse, Psal. 119.36. twelfthly, prodigality.

Q. What is further included in this fourth petition?

A. First, confession, that wee haue nothing of our selues, and that we are vnworthy of any thing: secondly, a th••nkefull acknowledging God to bee the giuer of the things wee pray for, Deut. 8. Psal. 21.3.4.5. and 104.14.15.23. and 18. Iudg. 5. Esa. 38.16. &c. 2 Cor. 1.3.4.

Q. Concerning the fifth petition, For∣giue vs our debts, as we forgiue our debters, what is meant by forgiuing debts or tres∣passes?

A. When through the satisfaction of Christ our surety, all our sinnes are freely forgiuen: Christs righteousnesse imputed to vs, and we accepted to eter∣nall life, Esa. 1.18. and 38.17. and 44.22. Ier. 50.20. Mic. 7.19.

Q. How doe wee forgiue men their debts?

A. Wee forgiue the dammage con∣cerning our selues, but as Gods Law is violated thereby, it belongeth onely to God to forgiue it, Leuit. 6.2. &c. Num. 5.6. &c.

Q. How farre is a man bound to for∣giue?

A. We must put away all enmity and grudge, that is against louing our neighbours as our selues, Leuit. 19.17.18. Pro. 10.12.18. but satisfaction wee may sometimes require, and debts of money and the like, when the borrow∣er is able to pay, Exod. 22.1. &c. Luk. 19.8. and sometimes the quality of the offender is such, that hee must be prose∣cuted to punishment, Deut. 13.8.9. and 21.18.20.21. Iudg. 19.30. there is a difference betweene an aduersary and an enemy; the one is of hatred, the o∣ther of loue of iustice, an aduersary may loue.

Q. Is our forgiuing other men, a cause of Gods forgiuing vs?

A. No, but a signe or condition, without which God forgiueth not,

Esa. 43.25. Hos 14.4. Luk. 6.35. 1 Ioh. 3.14. and 2.10. Matth. 5.7. Iam. 2.13. and 3.1. and vnder this particular of mercy to others, is included all repen∣tance and amendment of life, requisite in him, that can comfortably looke for forgiuenesse of sinnes, Exod 34.7. Deut. 29.19.20.

Q. What is the order of this petition?

A Next after that which concerneth our sustentation, we craue forgiuenesse of our sinnes, to teach vs, first, by expe∣rience of Gods goodnesse, in giuing vs daily bread to helpe our weakenesse, in trusting in his mercy for the saluation of our soules, Gen. 28.20.21. the wicked doe not so, but after benefits say still, Who is the Almighty, that wee should serue him? Iob 21.14.15. secondly, that wee might learne to looke for good things from God, euen concerning this life, with reconciliation and feare, or feele that when good things are kept from vs, it is sinne that keepeth them backe from vs, and separateth betweene vs and our God, Lam. 3.39. Ier. 5.24.

Q. What is the equity and necessity of this petition?

A. F••rst, because all men are sinners and destitute of t••e glo••y of God, 1 King. 8.46. Pro 20.9. Rom. 3.23. se∣condly, sinne separateth from God, who is the l•••••• o•• our soule, as the soule is the life of the body: it is neces••••ry to haue that imp••d••ment of our spirituall life remoued: thirdly, sinne is an into∣lerable bur••hen: and bless dnesse is said to be the lifting of a mans sinnes vp, that they are not imputed: fourthly, sinne imputed, corrupteth and destroieth the p••etious gifts of God, and ••i•• her remo∣ueth them from the sinner, or turneth them all against him, that his table is his snare, and his prosp••rity his ruine, Esa. 65.20. Matth. 26.24.

Q. Seeing they that pray must with faith in Christ call God their Father, which cannot be but with some certainty of forgiue∣nesse of sinnes, and seeing in Baptisme the couenant of God, for the forgiuenesse of all sinnes past, present, and to come, is sealed to the baptised: the blood of Christ, of which it is a figure, cleanseth from all sinnes: what necessity is thereof this petition?

A. First, we daily commit offence, and therefore haue need daily to craue

pardon: and our assurance before hand, ••nd alwaies is, that pr••ier is to bee vsed as a meanes to obtaine pardon: second∣ly, wee pray for forgiuenesse, not that wee haue no assurance th••reof, but be∣ca••se our assurance is but weake, and we desire greater and more comfortable assurance th••r••of, that as with God, for∣giuenesse is full and perfect, so the same may be accordingly sealed in our hatts: thirdly, wee pray for the obtaining of the fruit and effect of forgiuenesse of sinnes, freedome from ••ll miseries and sorrow, and perfect blessednesse, wee liuing now by faith and not by sight, 2 Cor. 5 7. Rom. 8.23.

Q. What doe we pray for in the fift peti∣tion?

A. First, that wee may know our sinnes, Reu. 3.17. secondly, that wee may be bumbled for them, Rom. 7.24. Matth. 11.28. thirdly, that we may con∣fesse them to God. Pro. 28.13. fourthly, for assurance of iust••fication, Psal. 51.1. &c. fiftly, assurance of reconciliation with God, 2 Cor. 5.18.19. Rom. 5.1. sixt∣ly, for charity towards men, and more generally for repentance, the signe and

condition required in them that be for∣giuen: seuenthly, for eternall full hap∣pinesse in heauen, Rom. 8.23.

Q. What doe we pray against?

A. First, against ignorance of our sinfull estate, Esa. 6.10. secondly, against desperation, which Cain and Iudas fell into, 1 Ioh. 5.10. thirdly, against pre∣sumption, hardnesse of heart, malice, and impenitency, Psal. 50.21. fourthly, against damnation in hell.

Q. What is included more in this fifth petition?

A. First, a confession of sinnes to Goda, and that we cannot satisfie for them: secondly, a thankefull acknow∣ledging God onely to be the author o•• forgiuenesse of sinnes, and praising him for remission of our sinnes, and turning away his anger, and for his fauour to∣wards vs, Esa. 12.1. and 43.25. Mark. 2.7. Exod. 34.7. Rom. 8.33. Psal. 74.38

Q. Concerning the sixt Petition, Leade•• vs not into temptation, But deliuer vs from euill, what is it to be lead into temptation?

A. To be forsaken of God, left to be ouercome by the temptations of Satan, our owne flesh, or the world, which

moue vs to sinne, Rom. 1.24 27. Exod. ••3. and 8.15. 2 Thes. 2.10. Iam. 1 13.••4. Ezek. 14 4.9. 1 King. 22.23. Hab. 1.3. Zach 8 17.

Q. What is it to bee deliuered from ••ill?

A. By increasing in vs the graces of ••nctification, to be set at liberty from ••he power of the deuill, the world, and ••he flesh, 2 Tim. 4.18. 1 Sam. 2.9. 1 Thes. ••.23.24.

Q. What is the order of this petition?

A. It is according to the couenant ••f God, in the two parts of it, the first of ••orgiuing sinnes, the second of giuing is spirit to cause vs to walke in his sta∣••utes, Ezek. 36.25.26.27.28. therefore ••s we praied before for forgiuenesse of ••••nnes, so here for strength, that hereaf∣••er we be not ouercome of sinne, shew∣••ng that it is not onely the Christians ••are, to haue sinne forgiuen, but to re∣••ist temptation, and striue against sinne; ••nd these goe together in time, al∣••hough in order of nature, forgiuenesse of sinnes be before the strife, and fight∣••ng against sinne.

Q. What is the equity and necessity of

this petition?

A. First, within vs bee inclination and motions of our owne flesh: wee ar•• naturally delighted with the deceitfu•• baites of sinne, Iob 15.16. Heb. 3.13 Tit. 3.3. and euen the regenerate, al¦though sinne doe not raigne, yet it doth remaine in them, and molest them, Rom 7.22.23.24. Gal. 5.17. secondly, we•• haue the world, out of which wee be•• chosen and separated, tempting vs wit•• flattery or force, sometimes friends of∣fring substance, liberty, &c. sometime•• frowning, changing friends into ene¦mies, and vsing violence, Cant. 8.7.8. thirdly, the deuill, out of whose king∣dome wee be taken, hath great wrath, and laboureth to get vs againe, as hee seeth his indeauours to preuaile with some, that seemed to haue escaped him, 2 Pet. 2.20. Reuel. 12.4. hee seeketh to repossesse, where once hee hath posses∣sed, and to weaken the faith of some at the least, by the falls of some, that were held great in the Church; that hee may kill ••ome, and wound others, Luk. 22.32. 1 Pet. 5.8. Eph. 6.10.11. and this appea••eth partly by such temptations, as

bee meerly iniected in the mindes of the ••dly; as thoughts of blasphemy, and ••••ly by forcible suggestion, to doe ••••h things as be against reason: and to ••ch as be irksome and grieuous to the ••••ture of man, as whipping, and lancing ••••e the Baalites, and offering the chil∣••••en euen the dearest of them to the ••uill: besides the deuill laboureth to ••••rther the motions of the flesh, and al∣••ements, or other temptations of the ••orld.

Q. What doe we pray for in the sixt pe∣••ion?

A. First, for knowledge in the word 〈◊〉〈◊〉 God to withstand all temptations, ••phes. 6.17. Secondly, for ste••fast faith, ••phes 6.16. 1 Pet. 5.9. Thirdly, for ••erseuerance and encreasing in holines ••nd graces, Iohn 14. and 17. 1 Iohn 3.9. Pet. 1.5. Ier. 32.40. that we may con∣••••antly resist devilish suggestions, saith∣••••lly cleaue to the admonitions of the ••oly Ghost, following good examples, ••nd rightly vsing all occasions of holi∣nesse, offered of God, Psal. 5.9. and 27.••1. and 119.117.125.144. 2 Cor. 12.•• 1 Thes. 3.12, 13. Fourthly, for pati∣ence

in afflictions, and power to bea•••• them, Rom. 5.3. Phil. 4.11, 12, 13. 2 C•••• 10.13. Fiftly, that God will turne all a••¦flictions to good, that we may be mo•••• weyned from the world, more humb•••• and obedient, &c. Psal. 119.67.7 1 Cor. 11.31. Sixtly, for full holines•••• in heauen, Rom. 8.23. 2 Pet. 3.1•• Heb. 12.22.

Q. What doe we pray against?

A. First against trials and afflictio•• themselues, so farre as may stand wit•• Gods good pleasure. Secondly, again•••• Gods desertion, that he will not forsa•••• vs, or depriue vs of his grace, and so ••¦gainst falling away from grace. Third¦ly, against hardnesse of heart, and reig••¦ing sinne. Fourthly, more generally a¦gainst being overcome by the deuill the world, or the flesh.

Q. What else is included in the s•••• Petition?

A. First, a confession, and bewailing of corruption remaining in vs, wherby we are prone to yeeld to Satan and sin, Rom. 7.23, 24. 2 Cor. 12.7. Mat. 26.41 Luke 22.31. 1 Thes. 3.5. Secondly, a thankfull ascribing to God our holines

strength in temptation, & perseuerance 〈◊〉〈◊〉 grace, Rom. 7.25. 1 Cor. 6.20. 2 Tim. ••.17. Phil. 1.6. 2 Pet. 1.5.

Q. Doe we pray for all these things in all ••he petitions absolutely?

A. Such things as are not necessary ••o our saluation, wee pray for conditio∣nally, if they stand with Gods glory, his good pleasure, and our good.

Q. How many wayes doth God heare ••••ens prayers?

A. First, in mercy to his children, giuing that which they desire, or that which is better for them. Secondly, in wrath, when he sendeth the euils which men wish vpon themselues; yea, in gi∣uing to some such prosperitie as is their ruine, Psal. 78.29, 30, 31. Mat. 27.25.

Q. Why doth God sometimes deferre to grant the prayers of his children?

A. First, sometime to correct them for not praying with such preparednes, and in such manner as they ought. Se∣condly, the more to make thē see their owne inability to helpe themselues. Thirdly, to try and exercise their faith and patience, Mat. 15.22; 23. Fourthly, to make them esteeme his benefits the more.

Q. For the third part, the conclusion, F•••• thine is the kingdome, the power and the glo••¦ry for euer and euer, Amen, what is mean by kingdome, power and glory?

A. By kingdome is signified God•• soueraigne right and title, to all things with authority not onely ouer his elect, but all things created, and that of him¦selfe, and from himselfe. Power noteth his force to giue and worke whatsoeue•• he will. Glory signifieth the high esti∣mation, honour and p••aise, b••longing to him in respect of the gifts comming from him, and of all actions performe•• by vs.

Q. The reasons why these words ar•• added, and the signification of the word, Amen, was shewed in the shorter cate∣chisme, but should wee vse no other praier but this?

A. Yes we may vse other prayers for forme, but for matter we must haue a•• eye to this, and may fitly shut vp our particular prayers in this.

Q. Are the Creed and ten Commande∣ments to be vsed as prayers?

A. No, but in praying we are to craue strength to beleeue, that which is con∣tained

in the Commandements.

Q. Is not the doctrine of the Papists in ••any things against the Creed, the ten Com∣mandements, the Lords prayer, and the ••octrine of the Sacraments?

A. Yes.

Q. Wherein? name some particulars, for ••t were too long to name all, yet it is meet to ••••me some, that ••e may know, we must con∣stantly stand on Christs side against the De∣vill and all Antichristian errours and here∣sies, and know that so many martyrs haue ••ot without cause constantly withstood Pa∣••istrie: begin therefore to shew how their doctrine is against the Creed.

A. Against the first Article, yea and ••ll the rest, is th••ir denying of particular ••aith, which is required in all the Ar∣••icles. Also their defining of faith, to ••ee no more but a firme assent of the mind to the whole truth of God, which ••aith the deuills haue. And also they commend an implicit faith, to beleeue ••s the Church beleeueth, not knowing what the Church is or what it belee∣••eth.

Against the second Article, whereas ••esus is a perfect Sauiour of his people,

from all their sinnes and punishments, they ascribe associates to Christ, as the Virgin Mary, St. Francis, the Popes pardon, our owne merits, &c. and whereas the title Christ signifieth our Sauior to be the Prophet, Priest & King of his Church, and will not giue his ho∣ner to others, but is the onely Messiah; against his prophetical office, they haue mens traditions; against his Priesthood they haue their Masse, and the mediati∣on and intercession of Saints by their praiers and merits; and against his king∣ly office, they say the Pope can make lawes to bind mens consciences, & may make new Articles of faith, and dispense with the old and new Testament; some of these errours are also against the six•• and other Articles of the Creed.

Against the third, they hold the hu¦manity of Christ to bee in many place•• at once, and by consequence deny him to be true man.

Against the fourth, wheras Christ suffe∣red to purge away our sinnes alone b•• himselfe, by his one sacrifice once offe∣red: they hold purging of sinnes by 〈◊〉〈◊〉 new sacrifice vnbloody, which ouertur¦neth

the foundation of remission of ••innes by Christs sacrifice once offered: ••nd vnbloody differeth in substance ••rom Christs, where blood was not ac∣cidentall; and it argueth the first to bee ••neffectuall, by renewing it. And they ••erre in the doctrine of Gods iustice, say∣ing it may be satisfyed with mens poe∣••all workes, as if it were not infinite; ••nd they hold some sinnes not to bee ••amnable. Also they erre in the doc∣••rine of repentance by humane satisfac∣••ions to God, and also such confession, ••ontrition & satisfaction, as they make ••arts of repentance may be without sa∣••ing faith.

Against the sixt and seuenth, and also ••gainst some other Articles is their er∣••our of transubstantiation. For if Christ ••e a true man, borne of the Virgin Ma∣••••, be ascended into heauen, and there ••o be conteined vntill the end of the world, when he shall come to iudge the ••uicke and the dead, he cannot be made ••f bread, and present bodily at the Masse, and in many places at once.

Against the ninth, they deny men to ••e Saints vntill they be dead, and so rob

them of their cōmunion w^th the Saints.

Against the tenth and many of the rest, they trust in their workes for salua∣tion, holding their owne merits, and humane satisfactions, and iustification by workes.

Q. How is their doctrine against the te•••• Commandements?

A. Against the first, by maintaining ignorance to bee the mother of deuoti∣on, and by calling the Pope God, an•• saying hee can make holy the vnholy and iustifie the wicked, and dispens•••• with the law of nature, and with th•••• Prophets and Apostles; and calling th•• virgin Mary a goddesse, their hope, an•• the Queene of Heauen, hauing pow•••• to command her Son; and also callin•• the wodden crosse their hope.

Against the second, by making im••¦ges of God, and also of creatures for r••¦ligious vses and worship. Also they ••¦dore and pray to Saints, and Angell•• and burne tapers, & build temples, an•• altars, and consecrate daies to them, an•• they worship the bread in the sacramē•• and yet know nor the intention of th•• Priest, who if he intended not consecr••¦tion,

it is not Christ according to their doctrine: howsoeuer the bread is not to be adored. Also they make vowes to creatures, and fasting meritorious, and their merits are against Gods shewing mercy to thousands of them that loue him, and keepe his Commandements.

Against the third, they dishonour God by keeping the scriptures & pray∣ers in an vnknowne tongue, and by calling the virgin Mary all in all, and by holding equiuocations in oathes, and that one is not bound to such oathes as the Pope dispenseth with: and swearing by creatures; also by holy water; and ei∣ther they doe or haue baptized bells.

Against the fourth, they hold many festiuall dayes to the saints to bee obser∣ued with as much solemnity as the sab∣bath or Lords day.

Against the fifth, they hold the Pope and Clergy not to be subiect to Kings and Princes, and that the Pope may de∣pose Kings: also they allow mariages and monasticall vowes, without and a∣gainst the consent of their wise and carefull parents.

Against the sixt, they say that subiects

may kill their King being excommuni∣cated by the Pope; and they hold men may bee saued by the merit of their workes, and so bring the curse and mur∣ther of soules.

Against the seuenth, they forbid ma∣riage to the Clergy, and maintaine the vow of single life, although there bee not the gift of continency, and defend the toleration of Stewes, and mariages within the degrees forbidden in the Scriptures.

Against the eight, they sell remission of sinnes and merits of others, and get money and lands vnlawfully by such meanes.

Against the ninth, they hold iesting and officious lies not to bee damnable, and that equiuocations may bee vsed, and faith not to be kept with heretikes, and they corrupt and falsifie mens workes.

Against the tenth, they hold lust without consent, and concupiscence in the regenerate to be no sinne.

Q. How against the Lord Prayer?

A. First, against the Preface, by praying to Saints, and making them mediators,

whereas we are to pray to the Father in the name and mediation of Christ only. Also they deny particular faith, but how can hee say our Father, that doth not know God is his Father. Secondly, a∣gainst the first petition, by idolatry, and among the rest, ascribing to Saints that honour which belongeth to God. Thirdly, against the second petition, by keeping the Scriptures and prayers in an vnknowne tongue, and by false doc∣trine, and false sacraments, and persecu∣ting such bee the true worshippers of God. Fourthly, against the third peti∣tion, by holding freedome of will and power in themselues, and by them∣selues, to doe the will of God. Fiftly, against the fourth petition, by merits, if we must aske daily bread to bee giuen, wee cannot deserue heauen by our workes. Sixtly, against the fift petition by humane satisfactions, merits, ability to fulfill the law, and by holding, that the fault being forgiuen, the punish∣ment may bee reteined: and their deny∣ing particular faith is against that clause, As we forgiue our debters. Seuenthly, against the sixt petition by denying per∣seuerance

in grace. Eightly, against the word, Amen, by denying particular faith, and holding prayers in an vn∣knowne tongue.

Q. How against the Sacraments?

A. First, by holding seuen sacra∣ments. Secondly, by saying sacraments conferre grace of the worke wrought without any goodnesse in the receiuer. Thirdly, by holding children dying without Baptisme remaine for euer in a dungeon, and be not saued. Fourthly, by saying that the wicked may receiue the very body and blood of Christ. Fiftly, by reseruing the bread in a boxe, and carrying it about, without recei∣uing it. Sixtly, by holding transubstan∣tiation which is against the institution of Christ, who tooke the bread, brake it, deliuered it, and said, Doe this in re∣membrance of me, till I come, therefore hee meant not to bee bodily present. Seuenthly, in that they deliuer not the wine to the people, as the Apostles did.

Notes

• a

  Rom. 1.20. Act. 14.17.
• b

  Rom. 2.15.
• c

  Heb. 11.3
• Psal. 104.24. Eccles. 7.15.
• Esa. 27.11.
• Esa. 63.
• Gen. 3.
• Eccles. 7.
• Gen. 3.
• a

  Rom. 6.6.14.
• b

  Gal. 3.13
• c

  Reu. ••••.13.
• d

  1 Cor. 12 12.
• e

  Heb. 12.23.
• f

  1 Cor. 13.13.
• g

  Psal. 16.11.
• h

  Luk 23.43. Phil. 1.23.
• Matth. 18.10.11.
• Ioh. 17.9.
• Rom. 14.7. Phil. 1.20.
• Psal. 31.5. Rom. 6.22. Ioh. 12.2••
• Ioh. 17.19.
• 2 Cor. 1.30
• Matth. 28.6 Act. 10.40.
• Col. 3.1.
• Rom. 8.34.
• Rom. 4.25 & 6.4.5. 1 Cor. 15.20.
• Mark. 13.32
• Psal. 37.••. &c.
• 1 Cor. 14.33.
• Phil. 3.20, 21.
• Matth. 25.46. 1 Cor. 2.9.
• a

  1 Cor. 15 24.
• b

  1 Cor. 13.12.13.
• c

  1 Cor. 15.44. Matth. 22.30.
• d

  1 Cor. 12.12.13. 1 Ioh. 3.2. Math. 5.8.
• f

  Heb. 12.22. 2 Pet. 3.13.
• g

  1 Cor. 13 13.
• Iude 7.
• Exod 34.28. & 20.
• Rom. 7.4.
• 1 Chro. 28, 9. Hos. 6.6. Pro. 3.6. Ier. 9.23.24.
• First sort of duties comman∣ded, con∣taining se∣uen parti∣culars.
• Yet con∣demne I nor a short ciaculati∣on at en∣trance, 〈◊〉〈◊〉 ••od assist me, God sanctify me now to these holy duties, or the like.
• Totus Chri∣stus ado∣randus est, et humani∣tas Christi in composi∣te.
• Although the church of England retaine the name of saints dais, yet with∣out idola∣try, the dais being dedicated to the ho∣nour of God.
• 1. Fast••••••
• Ioel 2.12.17. Matt. 5.15, 16. They who cannot ab∣staine so long from all meat, should eat for quanti∣ty very lit∣tle, and for quality, coorse or mean food.
• Esa. 22.12. &c.
• First, con∣cerning the titles of God.
• Secondly, Concer∣ning the exercises of religion. First, the Word. 1 Pet. 2.1.2 Luk. 8.13.14.
• 2 The Sa∣craments.
• 3 Prayer.
• 4 Oath.
• 5 Vowes:
• Thirdly, concer∣ning the workes of God.
• 1 To rest.
• 2 Holy du∣ties.
• In infancy.
• In ripe age.
• Esay. 3.5.
• 1 For the heart.
• 2 The tongue.
• 3 Coun∣tenance.
• 4 Deeds.
• First sort of duties.
• 2. The meanes.
• 3. Signes of Chas∣titie.
• Inward duties.
• Outward duties. Publike
• Priuate
• Eph. 4.23. 1 Thes. 5.23.
• Hab. 2.4. Iam. 5.16.
• a

  1 Tim. 2.1.2. 9 Thes. 3.1 2. Mat. 5 41. 1 Ioh. 5 16.
• b

  2 Sam. 12.16. Ioh. 3.18. Heb. 1.3. 2 Cor. 5.10 Math. 12.36.13. God is not in pla••e circum∣scriptiuely, or d••fini∣tiuely, but repletiue∣ly.
• 1 Grace. Psal. 51.
• 2 The meanes of grace, as
• a

  Pro. 39.8.9 & 23.4.5. Matth. 13.22. and 19.23. 1 Tim. 6.9.10.17. Psal. 119.36. Heb. 13.5. Phil. 4.11.12. Psal. 37.16.17.18.19. Pro. 17.1.
• b

  1 Cor. 12.23.24. Gen. 24.47. 2 Sam. 1.24. Deut. 12.20.21. Can. 37.10. Psal. 104.15. Deut. 8.11. Luke 21.34.35.
• Psal. 40. Gen. 4. Psal. 32.1.
• a

  Psal. 32.4.5. Pro. 28.13. 1 Ioh. 1 8. 1 Tim. 1.15.
• 2 King. 20.2.5. Exo. 14 15. Mat. 26.39. Heb. 5.7. 2 Cor. 12.8, 9.
• 1 Chro. 22 11, 12.
• Psa. 115.3.
• 1 Ioh. 5.21. Reu. 17.14. 2 Thes. 2. Reu. 18 4.
• Ioh. 1.12. G••l. 2.20. 1 Ioh. 4.16. and 5.13, 14.15.
• Pro. 19.2.
• Heb. 7.••5. Act. 4.12.
• 1 Ioh. 2.22. Esa. 42.8. and 43.25.
• Heb. 1.3. and 7.27. and 10.14.
• Heb. 9.22. 1 Ioh. 1.7. Rom. 3.25.
• Gal. 3.10. Rom. 6.23.
• Act. 1.11. and 3.21.
• Ier. 17.5.
• Rom 3 24, 28. Ephes. 2.8, 9, 10.
• Mat. 22.29
• Exod. 32.5. Hos 2.16. Hab. 2.18, 19. Mat. 4.10. Psal. 50.15. Exo. 22.20
• Rom. 13.1. 1 King. 2.26, 27.
• Ier. 17.5.
• Leu. 21. Matt. 8.14. 1 Tim. 3. Lev. 18.
• 1 Cor. 14.19.