Mandate in the first words of the precept expressed Redoubled mandate in the next words of the explication of the precept but the seventh c. Example of God himselfe working the sixt resting the seventh day Reasons annexed of his so blessing this day other dayes with it and by it So sanctifying it to the holy use of his worship and service in it appointed so it is the whole scope of the Commandement from the first words of the memento remember to doe it to the last words the reasons rendred why so respectively commanded What followeth The fifth Commandement and first of the second Table as next to our duty to God expressing our duty to superiours SECT 7. The fifth Commandement The order of the fifth commandement first of the second Table and reasons of it with divers necessary rules for the better understanding or conceiving of the rest of the Commandement and differences of the two Tables as first of the affirmative and negative Commandements or parts of them compared Secondly of the ground of the duties of both Tables Thirdly of sinnes of divers degrees and imparity of offences Fourthly of sinnes of the first and second Table and Analysis of the same with the reason why the Commandements of the first Table have reasons annexed and not they of the second but this called the first Commandement with promise as nighest them and concerning those in whom is Gods image of authority The Analysis of this fifth Commandement with the parts or duties and opposite abuses therein intimated or expressed who are to be accounted fathers in what respects and what manner they are so and how diversly thereby distinguished with their general duties whereby to be worthy of honour hereby 〈◊〉 â—â—timatca of 〈◊〉 â—eriours and inferiours in gifts of minde or yeares in nobility and gentry in wealth and such externall matters the gifts of fortune in and good actions government and authority or private as Masters of families and their charge Parents and children and other the like Superiours and inferiours in the common and usuall oeconomioall or politick societies as of Tutors or Guardians and Pupills husband and wife their mutuall duties Masters and servants Governours in Colledges Schooles and any like societies or mysteries so of the Prelates and people or Preachers and their congregatiens Kings and Princes or Soveraignes and their subjects as under them the Magistrates and other the Kings Officers and the commâ—â— people with their severall duties and neglects thereof or enormities and vices opposite illustrated and explained where also in generall the duty of obedience in all lawfull commands in all singlenesse of heart and not with muttering and murmuring or other despitefull repirings and so in the duries in either side even all the vertues in a manner comprehended the reasons of the Commandment and promise of blessing in long life how to be understood and indeed when given of God though else a shorter life here so appointed by God no lesse to be accounted a blessing as well as the lands possession the good gift of the Lord. 1. VVHat is the fifth Commandement Honour thy father and thy mother that thy dayes may be long in the land c. 2. What is the order of it The first of the second Table as next to the honour of God importing our duty to superiours for good orders sake and better observation of the rest by their command as also this and all the Commandements of the second Table to be observed for the honour of God principally and in respect of the first Table according to the rules aforesaid manifesting the difference of the second Tables and Commandements among themselves and the dependancy of this 3. What rules were they 1. That every negative Commandement bindeth alwaies and at all times every affirmative only alwaies but not so precisely to all and every particle of time 2. That the Commandements of the first Table are to be kept for themselves absolutely those of the second for the first 3. That though every sinne deserveth death eternally yet there is and may be imparity of sins in many respects 4. That the sinnes against the first Table simply and in themselves considered are more heynous then those against the second though such aggravation or respects else of extreme malice presumption or infirmity or the like may over balance or much alter the same 5. There is so neare a tie and relation between the Commandements that whosoever faileth in one is guilty of all As that it is indeed a breach of the whole Law An offence against the royall Law of charity the intent and sum of all An offence against God the author of them all A contempt of his Majesty and command 4. What the meaning of the first rule That the negative commandement or negative part of the Commandement is at all times and every particle of time to be observed as not to deny God or set up any false gods abuse his holy name prophane the Sabbath dishonour parents commit murder adulterie stealth or other offence forbidden at anytime but all time and every and the least particle of time must be free from offence or the commandement is broken and in it the whole Law though the affirmative part or duty commanded is broken as honouring God or Parents observing the Sabbath or doing good actions cannot be performed at all times and every particle of time but at set and determinate times and occasions and that with some remission and relaxation as seene in sanctifying the Sabbath because of our weake nature requiring respitation so that as the Schoole phrase is the affirmative is semper but non ad semper the negative both semper and ad semper that is no minutes permission of the offence though some minutes relaxation of the duty may be necessity requiring 5. How the second rule explained That the Commandements of the first Table are meerly and absolutely to be observed for themselves and the love and honour of God in them commanded and who doth observe them but for fashion sake or worldly respects beforemen and to please others for feare of punishment or shame or the like doe mainly erre and offend and are guilty of sin though the action be performed but the Commandements of the second Table are to be observed for conscience of the first Table commending the love of God to us and the love of our neighbour for Gods sake whose image wee are and who do observe the Lawes of the second Table for the praise of men more then the love of God or of morality onely and to bee like dealt with againe and friendly to those deale friendly with them as Publicans and sinners doe the like though the action be done are farre from the performance or duty of the Commandement required to be done for the love of God 6. How the third rule explained That though eternall death be the wages of sin as an offence against the infinite Majesty of God
Ecclesiasticall government to which subordinate and generall confederacies and Corporations mixed between private and publicke governments or societies Thirdly politicall duties of all sorts in all kinds of governments in the world whether Monarchy Aristocracie Democracie where there are commanders and subjects to command 34. What duty of Parents The love and care of them love or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 naturalis the fountaine of the other whence unnaturall parents that bring forth children and not care for them the care being seene in due providing for life naturally by 1. Nourishing them and 2. Bringing them up 3. Training them up in honest calling 4. Directing them in all matters of moment 5. Helping and storing for them as God giveth meanes For life spirituall by godly education instruction chastisement their prayers for them and blessings and the opposite hereof to be without naturall affection To traine them up in idlenesse and vanity To be neglective of providing for them or their education or instruction naturall or spirituall things or to curse and not blesse them 35. What the duty of children To answer their parents care and love with love and duty To reverence and obey them Matth. 21. 30. Eph. 6. 1. To stand in awe of them and submit to their instruction correction To preserve their parents goods and helpe them if need require To shew themselves thankfull as the Storke to her parents So a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if need or age require to help them with goods service reliefe To love and reverence them that be neare and deare unto them for their sakes Opposite to which is to neglect these duties not to love them but to hate revile scorn strike or deride them To be ashamed of parents contemne and despise them To be disobedient and unkinde To refuse or despise their instruction correction and to these heads or some of them may bee referred the duties of Tutors and Guardians towards Pupills and their Pupills towards them that as they succeed parents in government to succeed in fatherly love care and consequently Pupills to shew dutifull respects and love to them as good children to such their parents 36. What the duties of husbands and wives In generall mutuall love benevolence and conjugall fidelity in particular of the husband as head to guide direct and instruct protect cherish and defend provide things needfull and governe in loving sort giving honour also to her as the weaker vessell The wife as in subjection to her husband to acknowledge him her head reverencing fearing and obeying him being amiable and gracious seeking to please and cherish him be his assistant in the house and all duties of a good wife and huswife opposite to which is neglect of these duties and so his being his wives underling contrary to the law of nature and ordinance of God his hating striking or wronging her denying things needfull in his power or being too uxorious in in fond doting too imperious in rigour towards her As on her part her usurping dominion using unreverence unquietnesse causing trouble and griefe to him or being a crosse and not a helpe to him or idle at home or gadding abroad 37. What the duty of Masters To governe those under them with equity and moderation accounting them as children under us or brethren in Christ and fellow-fellow-servants in respect of our Master in heaven so commanding things lawfull honest possible and proportionable to their service paying their wages and wishing and procuring their good both in body and soule by instruction and else while with us and after esteeming them as our poore friends opposite to which is our neglect of them being too hard or tyrannizing over them commanding things unlawfull unpossible or too remisse in not correcting or not cockering them or suffering them in idlenesse not restraining and reproving them 38. What servants duties To love and reverence their Masters so to tender their credit and welfare submit themselves to their commands corrections and to be diligent faithfull and true thrifty and carefull to please their masters in all lawfull things opposite to which neglect and disobedience murmuring and answering againe idlenesse and unfaithfull wastefull and not carefull of their credit or displeasure 39. What the duties of other governours in Schools or other societies As they have the place of Fathers and Superiours to have a fathely love and care over them and their welfare opposite to which to neglect them or tyrannize over them and abuse their authority 40. What of the governed To demeane themselves with that reverence humility and respect as may become dutifull children to such fathers not neglective of their places or despising their authority to the disturbance of good order and bringing in impiety and hellish confusion 41. What duties of Ministers and Ecclesiasticall Fathers To be blamelesse and so behave themselves in their place that it may be to the edification of the Church both by their 1. Preaching in season and out of season 2. Their governing of the Church of God committed to them and their private families 3. Living and good example Opposite to which their inability and insufficiency impiety idlenesse and neglect of their charge or other irreligiousnesse prophanenesse or faults in preaching governing or living unworthy their place or calling 42. What duty of the people towards them Love reverence and submission to their Ministery and charge that they may performe their duty with cheerfulnesse not with griefe and so allowing liberall maintenance and their dues as those Elders that doe their duty well are worthy of double honour opposite to which hate neglect mocking or despising them resisting disobeying or abusing them denying or diminishing their dues with a mocking and a lying unto God Gal. 6. 6. or taking away and withdrawing them which is sacriledge or robbery and spoyling of God Mal. 3. 10. 43. What duty of Kings or Soveraignes In that high place and representation of Gods supreme authority the commendable exercise 1. Of that Soveraigne power in 1. making good Lawes 2. Seeing them executed 3. Creating Magistrates 4. Containing them in their duty 5. Mixing mercy with justice 6. Lawfull pardons 7. Waging war or concluding peace 8. Admitting or considering of high appeals godly to the glory of God justisie to the good of the Common-wealth II. Vertues of 1. Piety in all their actions 2. Justice in all their actions 3. Clemency in all their actions 4. Bounty in all their actions 5. Wisdome in all their actions 6. Fortitude temperance humility and generall all vertues to the good example of his subjects as Regis ad exemplum c. opposite to which is negligence and remissenesse in these duties bordering upon idlenesse or rigour degenerating into cruelty and tyranny 44. What subjects duties Honour obedience loyalty and service both with body and goods attended with love of their person desire of their welfare and prayer for their prosperity opposite to which neglect and contempt to speake evill or to curse him
the prohibition of all worke in amplification of the command 78. Wherein the amplification chiefly 1. In that the six dayes are allotted commanded and by Gods example also established for labour and workes that the seventh may be a Sabbath a holy and festivall day of rest 2. In that all worke is thereon forbidden not onely to the Master or Magistrate but even 1. To the son and daughter and servant 2. To the cattell Oxe Asse c. 3. Nay the very stranger whatsoever with us in company 79. Why so That it may be the better sanctified by all That the cattell and servant may rest with us That the stranger draw us not away by evill example from God nor we accessory to others offences 80. Why this so strictly urged 1. Because Parents and Masters being in Gods stead are to see inferiours trained up in godlinesse 2. As the head receiveth comfort in the good of the other members so should the superiours from these 3. It is a sin and shame for Parents to bring up children not servants of God but vassalls of the Divell and firebrands of hell or masters of such servants 4. What blessing can be expected from their labours if they sanctifie not the Sabbath with us 5. What comfort can it be for Parents or Masters to see their sons or servants come to wretchednesse or misery or miscarry as they cannot chuse in neglect of Gods service and their duty nay what corrasive to their conscience by suffering it to be accessory to their wickednesse and how shall they be taught if not brought to Church to learne their duties 81. What then the end of the Sabbath 1. For the sanctification of Gods name in holy and publique duties 2. For the rest of even the servant and cattell 3. For the type of the spirituall rest both from sinne by the Messiah and perpetually in the Heavens 82. What reasons of this duty urged here Divers both 1. Interlaced and intimated by the 1. Antiquity and excellency thereof 2. Equity and justice of it 3. Propriety of it to God belonging Expressed by the 1. Reduplication of the Commandement 2. Example of God himselfe 3. His blessing annexed 83. What are the reasons intimated 1. The antiquity and excellency of that day and duty instituted by God himselfe in Paradise in time of mans innocency sanctified first with his owne example intimated in the serious remembrance and reiteration of the command as well as in the example of God Secondly the equity and justice of it that having allowed six dayes to us he may well require the 7. with our best duty and care to sanctifie it Thirdly the propriety the Lord hath to it it being his day or Sabbath not onely made by him as all the rest but the day of his rest besides 84. What reasons expressed 1. The often reduplication of the command as both the day to be remembred rested upon sanctified and no servile worke done not by any person thereon 2. The example of God not onely working the six dayes to appoint that our exercise but also resting and sanctifying this for our instruction and to perswade us 3. His blessing annexed who both rested and sanctified and for that use blessed it so the holy use of it shall procure us a blessing in the blessednesse thereof both to our labours in this to our comfort and rest hereafter to eternall happinesse What more learne you from the sanctifying the Sabbath day With it may be noted the setting apart to holy uses other things whereby the sanctification of the day may be better performed and observed and thereby as it were depending upon the sanctification of the same Which are they With the sanctification of the time may bee well understood to be inferred the sanctifying 1. Place or places for Gods service such as his Altars in the most ancient times the Tabernacle Temple and Synagogue of the Jewes afterwards and since our Churches and Christian Temples throughout the world set apart for such holy meetings and actions principally on that day 2. Persons as of the first borne and eldest of the families for Priests to attend Gods service before the Law and since by Christ appointed the Evangelicall Priests and Ministers of the Gospell who all were principally to attend that day and service 3. Maintenance of those persons and this ordinance tythe offerings and the like consecrated and set apart to this use and maintenance of them that attend his service and consequently maintenance of his honour upon earth whose morality and so perpetuity of institution may abundantly be shewed both before under and since the Law under the Gospell 4. Other things consecrate and set apart to holy uses and performance of Gods service especially on this day both which the Fathers in the Jewes Church and now since in ours abundantly to be shewed as both the sacrifices Arke Cherubins Shewbread Candlesticke and ornaments of the Temple and such things for practise of devotion ornament order or decency in our Christian Churches appointed And Lastly the very bringers offerers of the sacrifices themselves and those that joyne with the Priests in performance of the holy duty the Saints on earth and such as excell in vertue or the communion of Saints a people holy and acceptable to the Lord and no lesse with the holy actions practises and performance of those knowne duties in Gods service and worship on that day of rest such as hearing praying preaching or the like and their comming and presence at them the rites orders ceremonies used in the performance of that duty of publique sanctification of the day all of them included sanctified with it they with the day and the day the better by them But these things are not to be found perpetuall and at all times in the Church Yes the most essentiall of them and for the others as the infancy or growth of the Church did obtaine to more maturity and perfection whereby Gods appointment and for the more accomplished and orderly performance of his service in their due time left to the wise governours discretion instituted What difference between Gods sanctifying the Sabbath and ours His sanctifying it authoritative have full power to constitute and ordaine the setting apart of it to holy uses our sanctifying of it either imitative so appointed to follow him our patterne in the setting of it apart to such holy use or obedientialiter and executive in performance of those holy services and duty therein by him commanded This duty it seems of sanctifying it is vehemently and often here pressed and urged Yes as principally inforced and so five times at least therein urged in memento both of the prevention of the neglect preparation to the duty being by the neglect of it many other good duties are neglected which by it might and ought to bee learned and by the practise of it all other good duties are practised or renewed and recalled to minde by hearing the word then read and preached
themselves unworthy of honour and respect by their Insolent carriage towards inferiours Light Dissolute Unmercifull Unjust behaviour in their places Inferiours their despising unreverence disobedience and dishonour of superiours by any Vndutiful Vnreverent Despitefull words behaviour actions towards them 17. How are the opposite or opposed parts seene or intimated here The honour reverence love and obedience required of inferiours expressed in this word Honour to which opposed dishonour unreverence despising or disobedience as the gravity good example mercy justice moderation and beneficence intimated in this word Father which sheweth what superiours are required to bee else not fathers opposite to which are insolent light dissolute unmercifull and unjust carriage and behaviour whereby they seeme to leave and lose the name of father 18. Who are then accordingly accounted Fathers 1. The Prince who is parens or pater patriae so Abimelech the name of the King of the Philistims King father 2. Magistrates patres conscripti so Senatours Councellors of Estate Fathers of the State and Fathers of the King as Ioseph to Pharaoh Gen. 45. 8. 4. Superiours in First knowledge and science Iubal father of them that play on the Organs Iabal father of them that make Tents Gen. 4. Secondly holinesse as Elisha called so by the King of Israel Shall I smite father 2 King 6. 21. Thirdly by instruction oversight and government as Elisha said of Eliah My father my father 1 King 1. 12. Fourthly in estate or riches Job 31. 18. 5. Ancient in yeares fathers by age 6. Spirituall Pastors Ministers and Teachers Fathers in Christ. 7. Masters of families and servants Patres familias 8. Naturall and legall parents as fathers mothers fathers in law mothers in law also Godfathers and Godmothers Benefactors and who in any the like respect guardians or have delegated power or tuition and government over us as children and inferiours to bee understood by all these severall respects and bonds of nature law or other contract 19. In what manner are they so Fathers By the law of 1. Of Nature naturall parents father in law c. 2. Nations 1. Kings and Soveraignes 2. Magistrates Senatours Councellors of State 3. Judges and Officers of justice 4. Spirituall Pastors and Fathers in Christ. 3. Contract Masters of Families Guardians Tutors and such other superiours for our instruction or aid c. by our selves or others appointed or desired How may these superiours be distinguished Into superiours In 1. Gifts 1 Received frō God whether Inward of the mind as in Arts wisedome Learning vertue or the like Outward as in Age the ancient Degree of Birth nobility or gentry Schoole or church dignity Wealth the rich or potent 2 Bestowed on us as Benefactors Guardians and helpers 2. Authority governors of Family Schooles Corporation Church Commonwealth in governm oeconomic scholasticall cōfederacy ecclesiastic politicall What the generall duties of superiours that they may worthily be accounted so Wisedome and gravity together with good example good deeds 20. What the generall duties of inferiours To exhibit honour Inwardly in reverent estimation of their worth and wisedome place and authority Outwardly both in the 1. Signe of reverence whether Rising up to them Going to meet them Bowing the knee Vncovering the head Standing before them Giving them the precedency Silence when they speake Words of reverence 2. Deed as occasion is offered to minister unto them 21. What the opposite vices in generall 1. In superiours neglecting inferiours lightly or foolishly 2. Inferiours neglecting or despising their superiours unreverently undutifully 22. What the duties in particular of superiours in inward gifts of minde In humility to acknowledge them received from God and thence willing to employ them to his glory and the good of others opposite to which is insolence and abuse of them 23. What of inferiours herein In thankfulnesse acknowleding reverence and respecting them as the gracious instruments of God for our good and in modesty even to account our equals rather superiours or betters then any way to deny deprave or disdaine their good gifts 24. What the duties of the ancient To bee sober and grave ready to instruct the younger sort both by their wisedome and good example as patternes and presidents of good and no wayes of lewdnesse or evill 25. What the duties of youngers To reverence them as fathers learne and imitate their good examples and no wise to despise the aged contemne their counsell or direction 26. What duties of those dignified by nobility gentry or other degrees of eminency By magnanimity magnificence and other heroicall and divine vertues to remember the giver of all good and use the same to his honour the good of the Church and Commonwealth thereby shewing themselves worthy of that honour who otherwise shall seeme but bubbles of honour and a shame or disgrace to their degree 27. What the duty there of inferiours To reverence respect honour them according to their worthinesse places and degrees readily exhibiting the signes thereof and no way to presume against them or neglect them 28. What the duty of the wealthy To remember the giver and that they are but stewards and shall bee called to account to use their riches as instruments of liberality and bounty to the helpe and releefe as well as protection of the poore and helplesse and not to niggardlinesse and avarice or oppression and cruelty 29. What duties of inferiours The reverent esteem and welwishing to them and their estate as the blessings of God and instruments of their good and not to disdaine presume or murmure against them or God 29. What requiredin Benefactors In that act of bounty or charity to give willingly cheerfully freely and discreetly bis dat qui cito and not grudgingly or for his own profit so not given or without discretion so cast away or with delay so qui sero dat diu noluit tardius beneficium perdit gratiam and the like exprobation or casting in the teeth of a good turne 30. What duty of the receivers of a benefit Thankfully to acknowledge and remember it with testification both by word and deed if occasion be offered as well as prayer opposite to which forgetfulnesse of a good turne or requiting evill for good 31. What the opposite or negative part of all the former Easily collected from the premises and partly expressed in them a neglect of those good duties in any respect by any of the parties or in stead thereof the return and exercise of the contrary to them 32. Who are those other superiours in authority Governours 1. Of families as Parents over children Husband over wife and family Master over servants apprentices 2. Of Schooles or Universities or other Corporations Master Guardians and Presidents 3. Of Church as Bishops Pastors and Minister 4. Of Common-wealth the Prince our Soveraigne and all Magistrates 33. How the order of these First Oeconomicall duties as that the first government in the world Secondly instruction in Vertue and Religion so Scholasticall and
s. 3 q. 37. vid. Name of God L Lawes and their soverall sorts p. 3. s. 1. q. 6. and Law how written ib. q. 42. Law and its use p. 4. s. 1. q. 10. Last â—udgement p. 2. s. 9. q. 5. Life and eternity vid. Everlasting life Long life how a blessing p. 3. s. 7. q. 62. Lords Supper parts and relat p. 5. s. 3. q. 4. the mysteriousnesse of it q. 38. c. â—igures and manner of it ib q 47. preparation to it ibid. s. 4. q. 20. Love of God p. 3. s. 3. q. 34 p. 3. s. 13 q 3. Love of neighbour ibid. Lying and falshood vide truth M Magistrates vi Parents Masters theirs and servants duties p. 3. s. 7. q. 38 Marriage p. 3. s. 9. q. 52. Member of Christ how p. 1. s. 3 q. 38. Mysterys of Religion vid. Sacraments and Lords supper Mystery of the Trinity vid. Trinity Mysterious names â—ehovah â—esus c. p. 5. s. 2. q. 76. c. Mystery of godlinesse ibidem Mystery of Iniquity vid. Aâ—tichrist Morality of the law p. 3. s. 6. q. 28. s. 1 q. 25. Murther and the seuerall sorts p. 3. s. 8. q. 6. c. N Names and their use p. 1. s. 2. q. 17. Imposition and change of them ib. s. 2. q. 1 c. Name of God p. 3. s. 5. q. 5 c. p. 4. s. 4. q. 12. how â—hallowed or prophaâ—ed ib. p. 5. s. 2. q. 75. name â—ehovah q. 79. Nativity of Christ miraculous p. 2. s. 5. q. 14. Necessity of Christs humanity p. 2. s. 5. q. 26. O Oaths and vowes p. 3. s 5. q. 25. Obedience active passive p. 4. s. 4. q. 44. Obedience and â—umiliation of Christ p. 2. s. 6. q 4. c. Obedience to Parents and Superiors p. 3. s. 7. q. 13 c. Oppression vid. Stealing Parents p 3. s. 67. q. 18. Passion and sufferings of Christ p. 2. s. 6. q. 27. c. Petitions and division of the Lords prayer p. 4 s. 3. q. 4 s. 4. q. 1. c. s. 8. q. 3. c. Polithisme vid. Atheisme Prayer and the parts p. 3. s. 4. q 34. p. 4. s. 2 q. 3. sorts and other requisites ibidem Preaching and other duties in Gods service p. 3. s. 4. q. 45. p. 5. s. 5. p. 33 â—uty of preachers and hearers Preface of the Law p. 3. s. 2. q. 4. c. other circumstances ibidem Profanes p. 3. s. 3 q. 32. Q Qualification and maner of true prayer p. 4 s. 2. q. 26. Quallity name and nature of the Beast vid. Antichrist R Religion what it is p. 1. s. 1. q. 37. and the truth of it p. 2. s. 2 q. 11. Resurrection and Assention of Christ p. 2. s. 8. q. 9. tipes of it ibid. Resurrection of the body p. 2. s. 12. q. 17. Repentance explained p. 1. s. 5. q. 32. p. 5. s. 2. q. 18. Requisites in Baptisme p. 5. s. 2. q. 27. c. Reverence and Devotion used in prayer p. 5. s. 2. q. 62. and in the church ibidem Robbery vid. stealing Rules for right expounding the law p. 3. s. 2. q. 36. p. 3. s. 57. q. 3. Rules and other requisites of Prayer p. 4. s. 2. q. 28. S Sabbath and sanctifying it p. 3. s. 6. per tot Sacrament p. 5. s. 1. q. 1. c. number and true use ibid. s. 1. q. 50. Sacriledge p. 3. s. 10. q. 33. Selfe murther p. 3. s. 8. q. 37. Servants vid. Masters Service of God and duties therein p. 3. s. 4. q. 44. p. 3. s. 6. q 62. Session of Christ in glory p. 2. s. 8 q. 46. c. and last judgement ibid. s 9. per tot Sins their severall sorts and divisions p 1. s. 4. q. 35. Sin against the holy Ghost p. 2. s. 10. q. 33. Slander vid. lying and Murther Sons of God vid. Father p. 2. s. 4. q. 47. p. 4 s. 3. q. 7. Soul murther vid. murther and lying State of nature and grace p. 4. s. 1. q. 18. Stealing p. 3 s. â—0 q. 9. c. Subjects their duties vid. Kings Sum of the Catechisme p. 1. s. 1. q. 42. p. 5. s. 5. q. 1. and use of it ibid Superiors vid. Parents Supper of the Lord p. 5. s. 3. q. 11. name and benefits p. 10. c. vid. Lords supper Swearing vid. Oathes T Tables of the law and their division p. 3. s. 3. q. 2. Temptations of divers sorts p. 4. s. 6. q. 3. Theft vid. Stealing Title of the Catechisme p. 1. s. 1. per tot Trinity of persons in the Godhead p. 2. s. 2. q. 31. and unity ibid. p. 2. s. 3. q. 20. Truth in charity p. 3. s. 11 q. 9. c. V Union vide Communion Vow vide Oathes Vow in Baptisme p 1. s. 4. q. 2. c. Use of the law p. 4. s. 1. q 9 W Word and will of God p. 1. s. 4 q. 71. p. 5. s. 5. q. 9 vide Bible Worldly vanities and lusts p 1 s 4 q. 50. Worship of God p 3. s. 4. q. 7. X. Initialis litera vacat tanquam nostris exotica and note xpus set for Christus and xpt for Christ generally so taken and is so generally mistaken being indeed the Greeke Chi Rho the first letters of the abreviation of the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christus a like mistake of some in H. supposed the lattin H. in the other name IHS being indeed the Greek Eta and so they the three first letters of the sacred name Iesus so abreviated Y Younger sort their duty p 3 s. 7 q 25 q. 35. Youth vid. children Z Zeal vid the love of God The Printer to the Reader Gentle Reader WHereas the Authour by reason of sicknesse and other infirmities could not be so present in assisting the Correction as he desired if any small Errata or mistakes have escaped our best vigilancie such as Instruction for Institution favour for savour or some particles as but and in wanting superabounding or set one for another it will be thy courtesie and ingenuity in reading to certifie and amend them the current of the sense as it were enforcing or shewing the true scope of the meaning there intended and as it is I doubt not but thou wilt be glad to peruse it and that with good contentation and comfort so that thou mayest reap both pleasure and profit by it is the hearty desire of him that wisheth thy best good Farewell FINIS
or recreation allowed Yes we have liberty to refresh and cheare our selves with those things that may comfort our weak nature and make us more able or disposed to celebrate the day as a festivall and day of joy unto the Lord for so it is and the Prophets expresse it so and as we have flesh about us as well as spirit and a body of dust the Lord who knoweth this our weaknesse appointeth the best things of the earth if we serve him for our comfort as in Paradise so on his Sabbath even to our bodily delight as the comfort of the soule so farre forth as it may helpe not hinder the hallowing of the day and expresse a holy not heathenish feast or drunken Bacchanalia on this day 49. How is that to be understood As that we may use to our comforts both the creatures by eating and drinking to make it a festivall day Musicke and godly singing or mirth to make it a joyfull day Other such like delights and recreations to refresh our spirits in honest manner whereby to be more cheerfull able to spend the allotted and best parts of the time in those holy duties appointed and so those delights to be a means to further these duties and without all excesse scurrility and prophanenesse which else may prove both an abuse of them and the Sabbath 50. What is the opposite part or vice hereunto opposed The not setting apart a rest or the pollution abuse and prophanation of that rest and day of the Sabbath 51. How not setting apart a day of rest Either in setting out none at all in effect or by not resting from sinning perturbation of the soule ordinary workes or worldly thoughts as they ought to doe or in stealing a part from God by their allotting unnecessarily 1. Early mornings workes to hinder the due observation 2. Part of the day or sometimes chiefe part of the day to other occasions 3. Latter businesses even to be set in hand before the Sabbath ended as too frequent instances may be given in worldings hying to fayres and markets before the Sabbath ended Carriers Millers Shop-keepers Alehouses Tavernes and others no necessity urging but filthy lucre stealing a part if not wholly prophaning the Lords day against which many good Lawes have by good Princes beene enacted though too often the more the shame slenderly executed 52. How to be remedied If good Lawes well enacted were by good Magistrates carefully executed as we read in some Councells decreed the goods to be forfeited as Concilio Dingulonencsis Canon 13. and by Leo and Authemius the persons to be proscribed whereby they were out of the lawes and Princes protection and the goods forfeited 53. How is the farther abuse and prophanation By abusing that rest and day of Sabbath to any evill end as superstition in Jewish abstinency from necessary things to be done for the better sanctification thereof Any Idolatrous fashion Idlenesse only and in doing no good which is worse then bodily labour and this Sabbatum Asinorum or of beasts Vanity or prophane sports which hinder holy duties and sanctification worse also then honest labour this onely Sabbatum tituli bare name of Sabbath Sinne as to gluttony exccesse drunkennesse and the like spending the best day in the worst exercises or wasting idly on the Sabbath what gotten the weeke which is Sabbatum Satanae the Divells holyday and they his slaves that use it 54. How is the heynousnesse of this sinne intimated 1. By Gods strict penall law enacted against it the offendors to dye the death Exod. 31. 15. 2. By that laws execution on him that gathered but sticks Num. 15. 32. 3. By Gods sending the people into captivity for it that the land might keepe her Sabbath that they his people had broken Jerem. 25. 4. Gods providence to have it observed that the day before only no other sent and allowed double Manna Exod. 26. 5. And lastly God and all good mens execrations of it and Prophets exclamations against it as Nehemiah also threatning the Merchants Nehemiah 13. 55. How is it then generally or commonly prophaned 1. Either by labours and journying that are not of necessity and might be avoided 2. By idle resting and sitting at home or other absence from publicke duties 3. By sinfull and vain spending the time allotted to holy duties in wicked manner 4. By suffering others especially those under the authority of Master or Magistrate to offend therein 56. What is the issue generally hereof By neglecting Gods ordinance and herein honour both good order overturned Good duties of all sorts neglected Magistrates and Superiours with God contemned Inferiours by prophanenesse come to misery Gods blessings alienated c. and his judgements assuredly appropriated to the offenders 57. What is the second part of the duty in sanctifying the Sabbath To remember it or mindefully with care and conscience to prepare for it and set about it 1. Seene in removing impediments 2. Using all good helpes 3. Convenient preparation to both the publicke and private duties to be performed by both 1. Ministers 2. People in the celebrating and being present at the celebration of divine Service and publicke worship of God in his Church performing the divine offices or officiating there with helping and assistance in the same 58. What is it to remember To take speciall note of this Commandement as begun in Paradise sanctified by God and now renewed in Christ c. To take speciall note of the duty enjoyned sanctifie the time the Sabbath ourselves to bee prepared And so remember all the dayes of the week so to labour that we may rest and sanctifie this The day before as a parasceve or halfe holyday begin to prepare ourselves to the sanctification of this The last Sabbath how we profited what wee learned and how to improve it in this 59. What impediments to be removed Of workes and labour that would importune us to neglect it worldly cares and distractions and specially sinne and vanity with sleepy drowsinesse of devotion and idlenesse perswading us to absent our selves from holy duties and stay at home 60. What helpes to be used Holy meditations of the benefit institution and command of the Sabbath and blessings attending the same as well as reading conference c. 61. What preparations else Fitting our bodies to the outward rest and presenting our selves and those that belong to us at the Church as our minds to the holy actions and present devotions in such preparation yeelding our presence both of body and minde even to all both publique and private duties of the Sabbath 62. What private duties Those preparations going before and good exercises and actions following the publique duties as also the ordinary meanes of sanctification private prayer reading and meditation Workes of charity and mercy Outward almes visiting the sicke c. peace-making Inward to the soule instruction reproofe exhortation comfort counsell c. 63. What publique The ordinary duties of the Sabbath in the publique worship
his truth if he bid thee so end thy forrowes he is a liar for it is to god from temporall to eternall sorrow if he say thou must commend thy soule to God and die so he is a liar and if it were good he would not tell thee so for it is to die in murder and going from God and a murder of soule and body and that everlastingly so only flie to Gods mercy and leave sin and Satan and if thou pray for this he cannot come nigh unto thee nor hurt thee 40. But some as Lucretia have been commended for it for preservation of chastity or vertue It may be so by heathens that know not God but not by Christians who know Gods Law and the damnablenesse of the crime and so Saint Augustine sheweth this Lucretia's vice in this though by the heathens commended for a vertue whose chastity was to be admired but selfe-murder to be discommended lib. de Civitate Dei 41. What sorts of selfe-murder Either 1. Body and life naturall by 1. Omission and neglecting of the means of life for niggardlinesse or starving through idlenesse or not using other lawfull means of preserving the same 2. Commission of ill in prejudice thereof by 1. Sins of drunkennes whoredome or excesse imparing health 2. Thrusting ones self in danger therewith quarrelling c. and 3. Contriving their owne death 1. Indirectly by coÌ„mitting some capitall crime worthy death 2. Being their own butchers murderers 2. Soul by 1. Omission in the neglecting the means of salvation c. 2. Commission in 1. Making no conscience of sin but sinning against conscience and knowledge 2. Persisting in sin without grace or repentance 4. What opposite duty required Seeking all ordinary and honest means of preservation of life and health by moderate recreations of body or minde physicke and avoiding dangers or sins so distempering both body and soule and finally for the souls health seeking the means of salvation flying sin and praying and practising repentance 43. What in other murder else to be considered The person as well as the matter manner and punishment 44. What of the persons The 1. Murderer whether 1. Principall or 2. Accessory 2. Murdered whether 1. Stranger or near of kin 2. Private person or publick 3. Offender or innocent person whereby the guilt is diversly distinguished and so accepted extenuate or encreased 45. How the principall or accessory I. The principall as prime agent the deepest in offence II. The accessory also murderers if abettors or counsellours whether 1. Superiours by 1. Unjust command 2. Wrongfull sentence 3. Not punishing murder but coâ—niving at one to the perpetration of other 2. Any others by 1. Consent and abetting 2. Counsell or hiring 3. False testimon 4. Treachery c. 46. What the other respects As 1. the parricide or murderer of father brother or near kin more abominable then the ordinary homicide Secondly the regicide or murderer of superiours or them in authority as of servants their Masters or wives of husbands or private persons of publicke accounted treason or petty treason in the lowest degree more abominable then common murder Thirdly the murder of an innocent person more then of an offender and proscribed or condemned person who is yet to be put to death by the person and manner appointed by law and not at randon by any person which were murder but done according to law is not only not evill but good and just 47. How is it said to be good and just As warranted both by divine and humane law when bloud requiring bloud God commanding that who sheddeth mans bloud by man shall his bloud be shed and who so blasphemeth or obey not the Father Deut. 21. 8. 19. 20. or the voice of the Priest Dent. 17. 12. the Sabbath breaker adulterer ravisher and divers other in Gods Law and such exorbitant offences by humane lawes commanded to be punished by death and so the Magistrate beareth the sword not for naught Rom. 13. 4. 48. All taking away life is not then here forbidden No for hence are exempted and excepted all those persons and in all those cases where the Lord himselfe 1. Giveth the sword Of justice as the Magistrate who beareth it not for naught In lawfull battel as the souldier for their Prince or Countrey In just defence as of ones selfe against theeves robbers or other necessity 2. Offereth another as manslaughter by meere chance and not of any malice or anger for whom God provideth refuge of sanctuary Exod. 21. 13. Deut. 19. 4. 49. How of Moses Phinees and the like Of speciall instinct and commission from God in extraordinary manner and if private men yet of heroicall or divine zeale but Christians must follow ordinary rules and examples not speciall exceptions or imitations of extraordinary actions 50. What else of the matter or manner Murder or the taking away the life the greatest wrong that can be done to man and defacing of Gods image is either in respect of The 1. Meanes perpetrated 1. Directly by force and violence 2. Indirectly by Poyson Witchcraft or the like 2. Manner and motion 1. Ones owne accord and that of 1. Maliceprepensed 2. Blind zeale 3. Heat choler 4. Drunkenness or other passioÌ„ 2. Another as 1. Commanded 2. Counselled 3. Hired c. to doe it 51. What the punishment Bloud for bloud usually and in some fearfull manner also according to the aggravation of the offence so that who spilleth mans bloud by man shall his bloud be spilt it being a crying sinne as Cains murder Abels bloud crying to heaven for revenge Gods judgement shewing it selfe many times in extraordinary manner revealing the murderer and presenting him to be punished as by the dead body sometimes the bloud or the murderers owne conscience 52. Why so severe punishment Because it is even 1. A destruction of the little world the Microcosme of man 2. Defacing of Gods image betwixt which and clipping the Kings coin wherein is his image yet death for it there is no comparison 3. An encroaching upon Gods office whose onely right to call men when he please out of the world 4. The greatest sin against man that can be unlesse murder of his soul which also is punished like as this bloud for bloud soule for soule so the bloud of soules is required at their hands and lyes heavy in their heads that destroy them 53. How is soule murder understood Either in respect of the life I. Naturall an unjust grieving and vexing of a mans soule II. Spirituall by first omission of duties of 1. Governours Ministers Masters to whom belongeth the guiding care and 2. Instruction of others for their soules health and salvation Second commission in being cause of sinne and offence as by provocation counsell evill example c. 54. What duties opposite required Both preservation of life and preventing so much as possible all meanes of hurt both in ones selfe and others with helping and not hindering our owne and others