as Rahab though subiect to the King of Iericho might not reueale the Spies but should haue failed in her duty if shee had betrayed them at the Kings commandement and therefore in this case she did well in preferring the obedience shee owed to God before the dutie shee owed to man In like case also Ionathan reuealing his fathers counsel vnto Iosh 2. 3. 1. Sam. 19. 2. 3. Dauid preferring the greater dutie before the lesser did well So wee owing a greater duty to our Deut. 33. countrey then to our naturall kindred must rather refuse to relieue them if they bee Traitors then suffer any hurt to come to our countrey Q. But what if two haue need of that which I can bestow but vpon one onely A. I must then preferre him that is of the houshold Gal. 6. 10. of faith before any other and my kins-men and those that I am tied vnto by any speciall bond before strangers Joh. 1. 41. Act. 10. 24. Q. So much of the generall How are these sixe Commanments diuided A. Into such as forbid all practice or aduised consent to any hurt of our Neighbour and such as forbid all thoughts and motions of euill towards our Neighbour though they neuer come to aduised consent of the will Q. What Commandements are of the first sort A. The first fiue of this second Table Q. How are they diuided A. Into those that concerne speciall duties to speciall persons and those that concerne generall duties to all Q. What Commandements concerne speciall duties A. The first of the second Table being in number the fifth CHAP. 20. Of the fifth Commandement Of the duties of Inferiors to Superiors and of Superiors to Inferiors arising there from Superiours are without authoritie by gifts Naturall of Person Age. of Parts Minde Body Accidentall with authority Priuate By nature Husbands and wiues Parents Children Otherwise as Masters and Seruants Publike in the Church Ministers Common-wealth Magistrates EXOD. 20. 12. Honour thy father and thy mother that thy daies may bee long vpon the land which the Lord thy God giueth thee Q. VVHat is the fifth Commandement A. Honour thy father c. Q. What is the summe of the Commandement A. All speciall duties required in regard of speciall callings and differences which God hath made betweene speciall persons Q. What be those speciall persons A. Superiours and Inferiours Q. What are Superiours A. They are such as by Gods ordinance haue a 2. King 5. 13. 6. 21. 1. Cor. 4. 15. 2. King 2. 12. 13. 14. Coloss 3. 12. preeminence and are heere termed by the name of Parents to whom the first and principall duties required in this Commandement do appertaine Q. Why are all Superiours called here by the name of Parents A. First for that the name of Parents being a most sweet name men might therby be allured the rather to the duties they owe whether they bee duties that are to bee performed to them that are properly so called or which they should performe to others Secondly for that at the first and in the beginning of the world Parents were also Magistrates Pastors Q. How doth this agree with the Cōmandemēt of Christ that we should a Mark 3. 7. 8. call no man Father or Master vpon earth A. Very wel for there our Sauiour meaneth only to restraine the ambitious titles of the Pharisies in those daies which desired not onely so to bee called but that men should rest in their authority alone for matters concerning the soule Q. Who are inferiours A. Such as by the ordinance of God are any way vnder Superiours and who are principally and in the first place to perform the duties required in this Commandement Q. VVhat are the speciall duties required A. They are here comprehended vnder the word Mal. 1. 9. Honour Q. Why so A. Because it addes an ornament and dignitie to them Q. What is the honour that Inferiours owe to Superiours in generall A. Reuerence of the mind declared by some ciuill behauiour or outward submission as of rising before them of giuing thē the honor of speaking first c. Leuit. 19. 32. Iob. 29. 8. 32. 6. 7. Q. VVhat is the dutie of Superiours towards their Inferiors in that respect A. To carrie themselues so as they may bee worthie the honour that is giuen them Q. How many sorts of Superiours are there A. Two without authority and with authority Q. VVho are Superiours without authority A. Such as God hath by Age onely or by some supereminent gifts lifted aboue others as the elder before the yonger the skilfull before him that hath lesse skill Q. VVho are inferiours to such A. They who are yonger and of meaner gifts Q. VVhat is our dutie towards such Superiours A. First to acknowledge the things wherein God hath preferred them before vs and to respect them for it Secondly to make our benefit of their good graces so farre as our calling will suffer Q. What is the dutie of them towards vs A. First they who are Superiours in yeeres are by graue wise and godly cariage of themselues to procure reuerence vnto themselues On the one side auoiding lightnesse and variablenesse of the other too much seuerenesse and austerity Secondly they who are Superiours in knowledge and skil are to vse their skill so as others may be benefited 1. Pet. 4. 10. by them Q. Who are the Superiours with authority A. Such as by special office and calling haue charge ouer others Q. What are the Inferiours A. Such as be committed vnto their charge Q. What generall all dutie is there betweene the Superiours and Inferiours of this sort A. To pray more especially one for another 1. Tim. 2. 1. Psal 20. 21. Gen. 24. 12. Psal 3. 9. 25. 22 and 28. 9. Q. What is required of the Inferiours A. Two things subiection and obedience Rom. 13. 1. Q. What is subiection A. An humble and readie minde to submit themselues to their gouernment who are set ouer them in acknowledging the necessity of their power in gouerning Rom. 13. 1. Tit. 3. 1. 1. Tim. 6. 1. them Q. What is obedience A. A voluntarie heartie doing of that which the Superiours command or patient suffering of that they shall inflict vpon them albeit it should be either without Ephes 6. 5. 6. 7. 1. Pet. 2. 19. 20. iust cause or somewhat more excessiuely then the cause requireth Q. Is there no restraint of this obedience A. None sauing that which we owe vnto God in regard whereof our obedience to them must bee in Ephes 6. 1. 5. 24. 1. Sam. 22. 17. the Lord that is only in lawfull things otherwise we are with reuerence to refuse and alleage our duty vnto God for our warrant Q. VVhat is the duty of such Superiours towards their ours A. Prudently and after a holy manner to gouerne such as are committed vnto them not as Tyrants but as
receiue the Sacraments in the appointed time giue vnto the poore according to our wealth and the blessing of God vpon vs. Q. What if wee cannot bee suffered to vse these publike meanes A. We must then humble our selues before God mourning and sorrowing for this restraint and with so Matth. 24. 20. Psal 42. 6. Psal 63. 1. 2. much more care and earnestnesse vse the priuate meanes Q. VVhat is conuenient to bee done priuately out of the Church A. The examination of our selues and those that Luk. 14. 7. â—â— 16. belong vnto vs what we haue profited familiar conference of things belonging vnto the kingdome of heauen also meditation vpon the exercises of Religion Psal 80. and vpon the creatures vpon the prouidence Psal 92. of God especially that which he exerciseth in the gouernment of the Church also visiting the sicke and collecting for the poore a 1. Cor. 16. 2. Neh. 8. 12. for these also are workes of the Sabbath Q. What further proofe haue you of this continuall exercise A. In the Law euery euening and euery morning b Numb 28. 9. were sacrifices which a on the Sabbath were multiplied and the Psalme intituled A Psalme for the Sabbath Psal 92. appointed to be sung that day declareth that it is a good thing to begin the praises of God early in the morning and to continue the same till it be night Q. VVhat gather you of this A. That all exercises which serue not in some degree to make vs more fit to the Lords worke are vnlawfull vpon the Lords day Q. VVhat difference doe you make betweene Sabbath nights and other nights A. Great for wee should lay our selues downe to rest in greater quietnesse that night vpon the sense and feeling of the comforts of the former exercises So that our sleepe should bee the more quiet by how much the former exercises of the day haue been more holy otherwise we should declare wee haue not kept a day to the Lord so holy as we ought Q. So much of the Commandement VVhat are the reasons to inforce the Commandement A. The first is a secret reason of comparison of the lesse that for so much as God hath giuen vs six daies of seuen to do our owne businesse in whether it bee labour or honest Recreation when hee might haue giuen vs but one of seuen and haue taken sixe to himselfe wee ought not to thinke it much to spend the whole seuenth day in his seruice Q. VVhat learne you from thence A. The inequall and wretched dealing of most men with God who by the grant of this Commandement vrge vsually at their seruants hands the work of a whole day in euery of the sixe daies yet vpon the Lords day thinke it enough both for themselues and those vnder them to measure out vnto the Lord three or foure houres onely to his seruice vsing one measure to mete the seruice due vnto themselues and another to mete the seruice due vnto God which is a Prou. 11. 1. thing abominable before God so much the more as the things are greater and of more value which they mete with the lesser measure Q. VVhat is the other reason A. A reason expressed taken from the example of God that as God hauing made all things in the sixe daies rested the seuenth from creating any more so should we rest from all our owne workes Q. Did the Lord cease from all worke on the seuenth day A. No verily he did then and still continueth to do a great work in preseruing the things created And so must we learne not to bee idle vpon the Lords day but to attend vpon the Lords seruice and by his example wee may saue things on that day which otherwise would bee lost but wee may not get or gaine more Q. VVhat is meant by sanctifying it A. The setting it apart from worldly businesse to the seruice of God Q. VVhat by blessing A. Not that this day in it selfe is more blessed then other daies but that in setting it apart and separating it by this Commandement from other daies to bee kept holy by publike exercises of his holy worship and seruice he made it an effectuall meanes of blessing to them that shall sanctifie it as they ought Q. VVherein shall they be blessed that keepe the Sabbath day A. First in an encrease both of the knowledge and feare of God and all other spirituall and heauenly graces accompanying saluation Secondly in matters of this life we shall not onely not be hindred by keeping the Sabbath but more blessed then if wee did worke that day as of the other side the gaine on the Lords day shall by the curse of God melt and vanish away what shew of profit soeuer it haue and bring some curse or other vpon our labours in the weeke daies which in themselues are lawfull and honest So much of the first Table concerning our duties to God the due performance whereof is called Piety wherein God as a King or father of a houshold doth teach his subiects or familie their duties towards himselfe Now follow our duties to our selues and our neighbor taught in the second Table in the sixe other Commandements CHAP. 19. Of the duties to our Neighbour and of the second Table in generall Of the 2. Table First in generall Secondly in speciall the CommaÌ„demeÌ„ts wherof forbid All aduised consent to hurt our Neighbour where First of speciall duties coÌ„cerning special persons Com. 5. Chap. 20. Secondly of generall duties concerning all Com. 6. c. Chap. 21. All motions and thoughts of euill without consent Comman 10. Chap. 25. MATTH chap. 22. vers 36. to the 41. 36. Master which is the great Commandement in the Law 37 Iesus said vnto him Thou shalt loue the Lord thy God with all thy heart and with all thy soule and with all thy minde 38. This is the first and great Commandement 39. And the second is like vnto it Thou shalt loue thy neighbour as thy selfe 40. On these two Commandements hang all the Law and the Prophets Q. WHat is the summe of the second Table A. The duties that one man oweth to another commonly called Iustice Q. What learne you out of the 39. verse where it is said that this second Table is like to the first A. First that according to our measure of profiting in the first Table we profit also in this In which respect we may trie our sinceritie and vprightnesse in the duties of the first Table by our forwardnesse in those which are required in the second Secondly that out of our loue to our neighbour 1. Thess 3. 12. 5. 15. we draw all our duties to all meÌ„ reaching theÌ„ euen to the wicked so farre forth as we hinder not Gods glory nor some great duty to other but especially to the houshold of faith for somtime it may so fall out that that which men require and that otherwise of right may not bee giuen
14. Lord hath blessed him by his labour Q. Hitherto of Superiours in priuate as also of Inferiours what are they in publike A. Such as gouerne and are gouerned in Church and Common-wealth Lam. 4. 3. 4. Q. What is the dutie of all inferiours to their publike Superiours A. To minister charges and other things necessarie for the execution of their offices and to their power to defend them in the same Q. What is due from them to their Inferiours A. To procure their common good they hauing Exod. 18. 13. 2. Sam. 24. 17. Matth. 11. 2. 1. Thess 2. 7. 8. receiued the charge of them forgetting themselues and their owne priuate good so oft as need shall require Q. Who are Gouernours in the Church A. The Ministers of the Word especially Q. Who are they which are gouerned A. All Christians and professors of Religion Q. What is their principall dutie to the Ministers of the word A. To heare them willingly and to submit themselues to all that they shall plainly and directly teach Mal. 10. 14. Heb. 13. 17. them out of the word of God Q. What is the principall dutie of the Minister to them A. To bee faithfull and painfull in dispensing to 2. Tim. 4. 1. Act. 20. 26. them the will of God and not their owne fansies or the inuentions of men Q. Who are Gouernours in Common-weales A. Ciuill Magistrates Q. Who are vnder their gouernment A. All persons and subiects in the Realme Citie or Rom. 13. 1. State where they are Gouernours Q. VVhat is the speciall duty of such Subiects A. To obey their Lawes in the Lord and to pay willingly all Custome and Tribute due to them Rom. 13. 6. 7. Q. What are the duties of the Superiours in the Common-wealth as Kings and inferiour Magistrates A. They are twofold First in respect of Gods 1. Tim. 2. 2. matters Secondly in regard of ciuill affaires Q. What in respect of Gods matters A. To see that true Religion bee stablished reformed 2. Chron. 14. 3. 4. 15. 12-15 17. 6-9 and maintained after the example of Dauid Salomon Ezechiah Iosiah and other good Kings to see those ordinances of Religion which are grounded vpon the word of God duly established practised that so God may be truly serued and glorified and the Churches within their Realmes and vnder their gouernment may vnder them leade a quiet and a peaceable life in all godlinesse and honesty For hee who neglecteth this duty to God shall neuer performe his dutie 1. Tim. 2. 2. to men how politicke soeuer he seeme to be Q. What is the Magistrate specially to performe in respect of ciuill affaires A. Hee must looke to the peace of the Common-wealth 1. Tim. 2. 1. ouer which he is set and that iustice therein be Dan. 4. 7. 8. 9. Rom. 13. 4. 5. Psalm 72. 2. 48. 7. duly executed that euery man may enioy his owne that the good may bee cherished and euill doers punished Q. So much of the duties betweene Superiours and Inferiours What is required of equals A. First that they liue together sociably and comfortably Philip. 2. 3. Rom. 12 10. 1. Pet. 2. 17. 5. 5. Ephes 5. 21. and not exalt themselues one aboue another but that they goe one before another in giuing honor Q. So much of the Commandement what is the reason of the Commandement A. That thy daies c. which is a promise of long Esay 65. 20. life to such as shall keepe this Commandement Q. Haue not the other Commandements this promise A. No not expresly which sheweth that a more plentiful blessing in this kind followeth from the obedience of this Commandement then of the other that follow Hence it is called by the Apostle the first Commandement with a Ephes 6. 1. 2. promise it being the first in order of the second Table and the onely Commandement of that Table that hath an expresse promise and the onely Commandement of the ten that hath a particular promise Hence it is that the Lord reuēgeth the breach of this Commandement so often in this life First vpon the parents-who haue been themselues vngracious in giuing vnto them vngracious and disobedient children and then vpon the children themselues who are somtimes immediately stricken from heauen and sometimes punished by the hand of the Magistrate Q. But how is this promise truly performed seeing some wicked men liue long and the godly are taken away euen in the middest of their time A. The godly liue so long as it shall serue for Gods glory and for their owne good but the wicked liue to their further condemnation And herein God doth Esay 65. 20. not a whit breake his promise for if he promise a man siluer and pay him with gold and that in greater weight and quantity he doth him no iniurie and the wicked gaine nothing by their long life receiuing by meanes thereof greater iudgement in hell CHAP. 21. Of the sixth Commandement Thus far of speciall duties to speciall persons seuerall follow concerning the Person of our neighbor Com. 6. which forbids Murther Inward outward against our neighbour Aliue in Gesture Act in Word Deed against his Body Soule Dead against Himselfe Them that belong to him Things belonging to him Chap. 22. EXOD. 20. vers 13. Thou shalt not kill Q. SO much of the fifth Commandement and therin of speciall duties to speciall persons the generall duties follow what are they A. They are either such as concerne the person it selfe of our neighbour in the sixth or such as concerne the things that belong to his person in the seuenth eighth and ninth Q. Rehearse the sixth Commandement A. Thou shalt not murther Q. What is the summe of this Commandement A. Not to hurt our owne person or the person of Gen. 9. 5. our neighbour but to procure safety and to do those a 1. Tim. 5. 23. things that lie in vs for the preseruation of his and our life and health Q. What are the sorts of duties which concerne the person of our neighbour A. They are to bee collected from the diuers breaches of this Commandement Q. What are the sorts of breaches of this Commandement A. Either inward or outward Q. What are the inward A. First anger either without cause or passing Mat. 5. 21. 1. Ioh. 5. 15. Iam. 3. 14. Amos 6. 5. 6. Rom. 1. 31. Psal 5. 6. measure when the cause is iust Secondly hatred Thirdly enuie Fourthly want of compassion Fifthly frowardnesse and vneasinesse to be entreated Sixthly desire of reuenge of all which that may be said which is spoken a Prou. 14. 30. of enuie that they make a man a murtherer of himselfe and of his neighbours Q. What be the contrary duties to these A. First slownesse to anger Secondly humanity Ephes 4. 26. c. and kindnesse because we are all the creatures of one God and the naturall children of Adam Thirdly a
be vpon those that are mercilesse Iam. 2. 13. Q. Of how many sorts are those Iudgements A. They are either in this life or that to come Q. VVhat are they in this life A. Seuere punishments by the Law are to be inflicted Exod. 21. 23. Iudg. 1. 6. 7. Exod. 21. 28. Psal 55. 23. vpon the body as limbe for limbe eye for eye hand for hand life for life although it were a beast if it were knowne to bee a striker Secondly short life Blood thirstie men liue not halfe their daies More particularly Magistrates that should punish murtherers if they spare them their liues are in danger to goe for the offenders as Achabs did for Benadads Dauid also was 1. King 20. 42. exceedingly punished for sparing blood-thirstie men such as was his sonne Absolon and not punishing 2. Sam. 13. 28. 29. 14. 33. 16. 11. 2. Sam. 3. 29. them Also God threatneth that hee will not only reuenge the blood of the slain vpon the murtherer himselfe but also vpon his issue and posterity in vncurable diseases Q. VVhat is the punishment concerning the life to come A. That their prayers are not heard Esay 1. 15. 1. Tim. 2. 8. Q. Vvhat reasons are there to set forth the detestation of this sinne of murther properly taken A. First if a man deface the image of a Prince he is Gen 9. 6. seuerely punished how much more if hee deface the Image of God Secondly by the Law of Moses if a Exod. 21. 28. beast an vnreasonable creature had killed a man it should bee slaine and the flesh of it although otherwise cleane was not to be eaten Thirdly by the same Law if this sinne goe vnpunished God will require it Numb 35. 33. at the Magistrates hands CHAP. 22. Of the seuenth Commandement Things belonging to our Neighbour are In regard of his wife where vnchastity is forbidden both Inward of the heart Outward in the abuse of the Things which belong to the body as Apparell Meate drinke Body it selfe Parts or senses as the Tongue Eyes Eares c. Whole By himselfe With others by vnlawfull Cōiunctiō either Naturall as Fornicatiō Adulterie Vnnaturall with Owne kind Other Separation In other regards Chapter 23. EXOD. 20. 14. Thou shalt not commit Adulterie Q. SO much of the former Commandement and therein of the generall duties that belong to the person of our neighbour Now follow those Commandements which concerne the duties wee owe to him in regard of the things that belong to him what are they A. Either concerning the wife who is nearest vnto him and as himselfe being one flesh with him Commandement 7. or other things appertaining to him Com. 8. 9. Q. Rehearse the Commandement A. Thou shalt not commit Adulterie Q. What is the summe of it A. Continent or chast vsage towards our selues and towards our neighbour forbidding all vncleannesse of the flesh and commanding all chast and honest behauiour Q. What are the speciall duties of this Commandement A. They are to bee gathered from the things forbidden therein Q. What are they A. They are either inward or outward Q. What are the inward transgressions of this Commandement A. The vnchastity and vnhonesty of the mind Mat. 5. 28. Coloss 3. 5. 1. Cor. 7. 9. 1. Thess 4. 5. which is the desire of strange flesh with resolution to haue it if he could Q. What are the duties commanded herein A. The virginity and continencie of the mind 1. Cor. 7. 3. 4. Q. VVhat are the outward transgressions of this Commandement A. Such vnchastnesse as being once seated in the mind after sheweth it selfe outwardly Q. Of how many sorts is it A. It is either in the abuse of those things that belong to the body as apparell meate drinke c. or else in the abuse of the body it selfe Q. How is this Commandement broken in the abuse of apparell A. First if it bee otherwise then belongeth to the Deut. 22. 5. sexe as if a man put on womans apparell or a woman a mans For God would haue euery sexe discerned by distinct apparell for auoiding of confusion and manifold enormities Secondly when it is excessiue aboue either our estate Mat. 11. 8. or our ability Thirdly when there is in it lightnesse as some apparell is called by the holy Ghost whorish Prou. 7. 10. Fourthly when it is not according to the custome of the countrey citie or towne where wee dwell but 2. Sam. 13. 4. 18 new-fangled Q. But may not women in their apparell submit themselues to please their husbands A. They must seek to please them by lawful means and therefore by clothing themselues in decent apparell with sobriety and for their successe to put their trust in God who is able by modesty in apparell without any such indirect meanes to maintaine their husbands loue towards them 1. Pet. 3. 5. Q. VVhat apparell are we then to vse A. Such as commeth vnder the rule of the Apostle namely such as may witnesse our godlines modesty and therfore although some exceeding this measure say they doe it not to allure any yet if others be 1. Tim. 2. 9. allured by it it is a sinne in them although not so great as in the other who propound to themselues by their wanton apparell to allure Q. So much of the breach of this Commandement in apparell How is it broken in the abuse of meate and drinke Q. Either in the quality when wee seeke after too Deut. 14. 21. Ezech. 16. 49. Luk. 16. 19. much daintinesse and those meates and drinkes which prouoke this sinne or else in quantitie when we feed to fulnesse of them Q. What is contrary to this A. A moderate and sober diet Eccles 10. 16. Q. So much of vnchastity consisting in the abuse of those things which belong to the body Now followeth that which consisteth in the abuse of the body it selfe How many waies is it A. Either in the abuse of the parts of the body or in the abuse of the whole body Q. How in the abuse of the parts A. When the tongue eyes and eares doe manifest the wantonnesse of the heart Q. How doth the tongue manifest it A. In filthie speech whereby not only the speakers 1. Cor. 15. 33. Ephes 5. 3. 4. 4. 29. heart but also the hearts of the hearers are inflamed Whither referre bad songs balads interludes amorous bookes and such like Q. What is contrary to this A. Modest and chaste talke by the example of the holy Ghost who speaking by necessity of matters Iudg. 3. 24. 1. Sam. 1. 19. vnseemly to be spoken plainly of vseth chast speech as he knew her he couered his feet c. Q. How is wantonnesse manifested by the eye A. When the eye which is the seate of adulterie Matth. 5. 28. Gen. 39. 7. 2. Pet. 2. 14. or of chastity is so fixed to behold the beautie of another or else
to you doe you to them Q. What is generall to the Commandements of the second table A. That the workes thereof are in higher or lower degree of good or euill as they are kept or broken towards one of the houshold of faith a 1. Cor. 6. 8 10. 32. Gal. 6. 10. rather then towards a neighbour simply Q. What is the first of them being the fifth in order A. Honour thy father and mother c. Q. What is the summe of it A. All especiall duties to our neighbour in respect of his and our calling Q. What is the sixth Commandement A. Thou shalt not murther Q. What is the summe of it A. All generall duties to our neighbour in respect of his person Q. What is the seuenth Commandement A. Thou shalt not commit adulterie Q. What is the summe of it A. All generall duties to man in respect of chastitie Q. What is the eighth Commandement A. Thou shalt not steale Q. What is the summe of it A. All generall duties to man in respect of his goods Q. What is the ninth Commandement A. Thou shalt not beare false witnesse c. Q. VVhat is the summe of it A. All generall duties to man in respect of his good name Q. VVhat is the tenth Commandement A. Thou shalt not couet thy neighbours house c. Q. VVhat is the summe of it A. That wee keepe our heart pure from all euill not thoughts onely but euen from all pronenesse of sinning against our neighbour Q. VVhat forbiddeth this Commandement that was not forbidden in the former A. The former do condemne only euill thoughts with consent which are here condemned before and without consent Hitherto of the Couenant of Workes Q. VVhat is to be considered in the Couenant of Grace A. First a Act. 10. 43. 3. 24. Rom. 1. 34. Christ and then the b 2. Cor. 5. 20. Mat. 6. 33. meanes of applying Christ vnto vs. Q. VVhat things haue we to consider in Christ A. Two His person c John 1. 14. 3. 33. His office d Esay 61. 1. 2. Luk. 4. 18. Q. VVhat is his person A. Christ both God and Man e Rom. 1. 3. 4. 9. 5. 1. Tim. 3. 16. Q. What haue we to consider in his person A. His two natures His Godhead and His Manhead which subsisteth and hath it being in the Godhead Q. Being God before all worlds how became he man A. He was f Mat. 1. 20. Luk. 1. 31. 32. conceiued in time by the holy Ghost and borne of the Virgine Mary Q. Are these his natures separated A. No verily g 2. Cor 13. 4. 1. Pet. 3. 18. 1. Cor. 15. 27. 28. they are inseparably vnited in person and yet distinguished in substance properties and actions So much of the person of Christ Q. What is the office of Christ A. To be h Tim. 2. 5. Heb. 9. 15. a Mediator betwixt God and man Q. What are the parts of his mediation A. His i Psalm 1 10. 2. 3. 4. Heb. 7. 2. 3. Act. 3. 22. Priesthood and his Kingdome Q. How doth he fulfill his Priesthood A. In a Esay 61. 2. 3. 4 Psal 2. 6. 7. Dan. 9. 24. Ephes 2. 14. 15. 16. opening his Fathers will and working the merit of our redemption Q. How doth he open his Fathers will A. In teaching vs the whole will of God both in his b Matth. 13. 8. 9. 10. 27. 5. owne person when hee was vpon the earth and by the c Mat. 10. 40. Luk. 10. 16. Ministers from the d Heb. 1. 1. 1. Pet. 1. 11. 12. 1. Pet. 3. 18. 19. 2. Pet. 1. 19. 20. 21. Ephes 4. 8. 11. 12. 13. Hos 4. 6. Mat. 2. 6. 17. beginning of the world to the end thereof Q. How hath hee wrought the merit of our redemption A. Partly by that which he did in his estate of humiliation partly by that he did and doth in his glory Q. Wherein consisteth that which was done in his estate of humiliation A. In his conception birth life pouerty hunger thirst wearinesse and other sufferings euen vnto death Q. What ariseth of this A. His whole e Phil. 2. 5. 6. 7. 8. 1. Pet. 2. 24. obedience consisting in his sufferings and in his fulfilling the Law Q. What did he suffer A. He suffered in body soule f Esay 5. 3. Mat. 26. 27. that which was sufficient fully to satisfie for whatsoeuer we shuld haue suffered hauing drunke the full cup of Gods wrath filled vnto him for our sakes whereby hee hath taken away our sinnes Q. How did he fulfill A. By doing all that the g Psal 40. 7. 8. Gal. 4. 4. 5. Rom. 8. 3. 4. Law required wherby he purchased a righteousnesse for vs. Q. What are his actions in glory A. His h Act. 2. 31. 36. resurrection his ascension and sitting at the right hand of God his k Psal 110. 1. 2. 5. 6. Father whereby hee fulfilled i Heb. 9. 24. 25. his Priesthood and made himselfe a way for his kingdome Q. What are the effects of all these actions towards vs They are two a Luk. 1. 69. Heb. 7. 24. 25. Redemption b Rom. 8. 34. 1. Pet. 2. 5. Exod. 29. 33. Intercession Q. What is Redemption A. A c Rom. 5. 15. 16. 17. deliuerance of vs from sinne and the punishment thereof and a restoring of vs to a better life then euer Adam had Q. What are the parts of Redemption A. d 1. Cor. 1. 30. 6. 11. 1. Iohn 5. 6. Reconciliation and e Dan. 9. 24. 25. 26. 27. Act. 13. 38. 39. Rom. 4. 25. Sanctification 1. Cor. 15. 45. Q. What is Reconciliation A. That whereby the wrath of God is taken from vs and we restored to his fauour Q. Wherein doth it consist In remission of sinnes and imputation of righteousnesse Q. What is remission of sinnes A. The f Col. 2. 13. 1. Iohn 1. 7. 9. Heb. 9. 28. 10. 2. 2. 14. 15. abolishing and taking away of all our sins by his death Q. What is the imputation of righteousnesse A. The g Col. 1. 22. Rom. 5. 18. 19. reckoning of Christs righteousnesse vnto vs and the taking it for ours Q. VVhat is Sanctification A. A freedome within vs h Rom. 6. 12. 3. 4. 1. Cor. 1. 30. from the bondage of Satan and restitution of vs to a godly life Q. What are the parts of it A. Mortification and quickening i Ephes 4. 22. 23 24. Col. 3. 8. 10. Q. VVhat is Mortification A. The restraining and subduing of our naturall corruption whereby we endeauour to refraine from all euill k Rom. 6. 3. 4. Col. 3. 5. Q. What is quickening A. A renewing of vs to newnesse of life wherby we delight in doing good l Rom. 6. 4. Col. 3. 10. 12. So much of Redemption Q. What is Intercession A. It is that m Rom. 8. 34. 1. Pet.
wanton pictures and the like things that the heart is inflamed to lust thereby Q. What is contrary to this A. To make a couenant with our eyes and to pray Iob. 31. Psal 119. that the Lord would turne away our eyes from seeing vanitie Q. How doth a man sinne by his eares A. When he delighteth in hearing vnhonest and filthie words although for his credit hee will not speake them Q. VVhat further abuse of the parts is there this way A. By all light gesture behauiour of a mans body Esay 3. 16. in wanton dancing and other lasciuious motions Mark 6. 22. Q. VVhat is contrary to this A. That a man so carrie and direct these parts as Rom. 6. they be not weapons of vncleannesse Q. How is the whole body abused A. Either by himselfe or with others Q. How by himselfe A. In ceasing from doing any profitable thing as in 2. Sam. 11. 1. 2. 1. Tim. 5. 11. 13. Deut. 23. 10. Gen. 38. 9. Idlenesse Or by the horrible sinne of Onan and the like pollutions Q. How is it with others A. Either in vnlawfull coniunction of all which the vnlawfull vowes of continencie are nurses or vnlawfull separation Q. How doe men offend by vnlawfull coniunction A. When men do carnally companie with others out of marriage or otherwise then the holy lawes of marriage doe require Q. VVhat is common to those vnlawfull mixtures that are with others A. That they may be all either voluntarie in both Deut. 22. 25. or by force in the one in which case the partie forced is to be holden guiltlesse Q. Of how many sorts are they A. They are either naturall or vnnaturall Q. VVhat is the naturall coniunction forbidden by this Law A. Fornication and Adulterie Deut. 22. 28. Q. VVhat is Fornication A. When two single persons come together out of Leuit. 19. 29. Deut. 23. 17. 1. King 15. 12. 2. King 23. 7. the estate of Matrimonie where it is manifest that the stewes permitted yea authorized and defended in Poperie are vnlawfull and expressely forbidden in the Law and the Kings are commended in the Scripture who tooke away such filthinesse out of their land the rather considering that by them not Fornication only but Adulteries yea Incests also were committed when as both married and vnmarried came thither and oftentimes some of the same blood or affinitie Ezech. 22. 11. committed villanie with one whore so farre is it that they are remedies of vncleannesse Q. VVhat is Adulterie A. When at least one of the persons married or contracted in marriage companieth with another whither also may bee referred Polygamie and the hauing of many wiues at once which was euer vnlawfull Mal. 2. 15. 16. in conscience though it was not punished by the positiue Law Q. May not a man also sinne against this Commandement in abusing his body with his owne wife A. Yes verily when the honourable and chast estate 1. Thess 4. 4. of Matrimonie is vsed to wantonnesse and not with moderation and seemlinesse as a man may fault in excesse of wine although it be his owne Q. Hitherto of the vnlawfull coniunction which is naturall what is vnnaturall A. It is either with those of the same kind or with other and those of the same kind are either of both sexes or of some sexe with the same sexe Q. VVhat are those of both sexes A. First when a man doth keepe companie with a woman or with his owne wife or any other when it is with them according to the manner of women Secondly when there is a mixture of those bodies that Leuit. 18. 19. Ezech. 18. 6. 22. 10. are within the degrees of kindred or alliance forbidden by the Law of God although it bee in marriage Q. What is that of one sexe with the same sexe A. Buggerie when man with man or woman with Rom. 1. 26. 27. woman committeth filthinesse Q. Hitherto of vnnaturall mixture with their owne Leuit. 18. 22. kind What is that with another kind A. Of a man or woman with a beast Leuit. 18. 23. Q. Hitherto of the vnlawfull coniunction What is the vnlawfull separation A. It is either committed when the partie is present or when it is absent Q. How when the partie is present A. When due beneuolence is not yeelded although 1. Cor. 7. 3. 4. there bee aptnesse thereunto nor any hinderance by consent in respect of extraordinarie prayer Q. How when the partie is absent A. When the partie withdraweth it selfe in mislike or loathsomnesse or else by long and vnnecessary iourneyes of trauelling of merchandize warres c. Or when separation hath been made by the Magistrate without lawfull cause Q. So much of the Commandement What are the punishments of the breach A. First a Numb 5. 13. Prou. 5. 14. when many other sinnes are hid this is most commonly discouered Secondly b Prou. 2. 22. 14. Eccles 7. 27. 28. Rom. 1. 24. the sinne is a iudgement of it selfe Thirdly c Heb. 13. 4. 1. Cor. 6. 9. 10. God will iudge them oftentimes in this world alwaies in the world to come Fourthly d Leuit. 20. 10. more particularly whipping for fornication and death to other vnlawfull mixtures e Prou. 6. 26. Hos 4. 11. Iob. 31. 12. 9. 10 Deut. 23. 2. 2. Sam. 13. 14. 16. 21. Leuit. 20. 20. Fifthly it spendeth the goods as also hurteth the body and bereaueth a man of his vnderstanding and iudgement and not onely reacheth to the offenders themselues but also to their children for by Moses Law the bastard to the tenth generation might not enter into the Sanctuarie likewise hee sinneth against his wife and lawfull children whilest thereby he oftentimes maketh a stewes of his house as Dauid did by the adulterie he committed with the wife of Vrias And children begotten in horrible incest were to be burnt or slaine in their mothers wombe CHAP. 23. Of the eighth Commandement The duties to our neighbour in other regards viz. Of his goods The sin forbidding the hurt of our neighbour or his goods is theft Inward of the heart Outward the Instruments Kindes Priuate by abuse of our Owne by Prodigality Auarice Neighbors With colour Without colour Publike in Church sacriledge Temporall Spirituall Common-wealth Good name Command 9. Ch. 24. EXOD. 20. 15. Thou shalt not steale SO much of the seuenth Commandement and of those duties we owe to our neighbour in regard of his wife now follow those which we owe in other regards and that 1. of his goods 2. of his name The dutie we owe him in regard of his goods is contained in the eighth Commandement Q. What is that A. Thou shalt not steale Q. What is the summe of it A. To giue to euery one that which is his and not onely not to diminish by any meanes another mans goods but to doe our best as farre as our callings and meanes
the clothes another weareth or bee in life and health with the life and health of another A. No doubtlesse for if the sinne of Adam being a man onely were of force to condemne vs because wee were in his loynes why should it seeme strange that the righteousnesse of our Sauiour Christ both God and man should bee auaileable to iustifie Rom. 5. 12. 19. others Q. But how can the righteousnesse of one iustifie so manie A. The manhood being ioyned to the Godhead and subsisting therein maketh the righteousnesse of Christ of infinite merit Q. How doe you proue this righteousnesse heere to bee meant of the righteousnesse which is in Christ A. Because hee speaketh afterward of Sanctification which is the righteousnesse that is within vs. Q. What are the parts of Iustification A. Two the not reckoning or forgiuenesse of Rom. 4. 6. 7. 8. Philip. 3. 9. Rom. 5. 19. 2. Cor. 5. 21. Zach. 3. 4. 1. Ioh. 1. 7. our sinnes and the imputation of Christs righteousnesse both which are merited by his Priesthood Q. How did he merit the forgiuenesse of our sinnes A. By his sufferings in abasing himselfe to suffer death euen the death of the Crosse Q. If Christ haue merited the forgiuenesse of our sins how commeth it then that the godly are yet in this world afflicted for them and that for the most part more then the vngodly A. The affliction of the godly is not the punishment 1. Cor. 11. 32. Prou. 1. 32. that in iustice is due to sinne but a fatherly correction chastisement in the world that they should not perish with the world whereas the wicked the longer they are spared and the lesse they are punished in this life their danger is the greater for God reserueth their punishment to the life to come Q. What gather you of this A. That we should not grudge at the prosperity of Ioh. 12. 3. Iob. 21. 30. the wicked when we are in trouble for as sheepe and kine vse to be put in fat pastures to be prepared to the shambles so they the more they receiue in this life the nearer and the heauier is their destruction in the life which is to come Q. Hauing our sinnes forgiuen by the merit of his sufferings what necessity is there that his righteousnesse should be imputed A. Very great for except that wee bee also made righteous we cannot enter into the kingdome of heauen and enioy the blessed presence of God a bankerupt assoone as his debt is paid is not by and by fit to bee made the Burgesse of a City without goods neither is a beggerly prisoner assoone as hee is at liberty Gen. 41. 14. fit to serue the Prince vnlesse he be new apparelled Q. How did Christ merit our righteousnesse A. By his fulfilling the Law in that he walked in al the Commandements and failed in no duties either in the worship and seruice of God or towards men whereby wee are made fully and wholly righteous in the sight of God Q. Hitherto of the two first fruites what are the two other A. Sanctification and redemption Q. What is Sanctification A. It is a freedome from the tyrannie of sinne into Rom. 6. 14. Psalm 19. 14. the liberty of righteousnesse begun here and encreased daily vntil it be fully perfected in the life to come Q. What differences are there betweene Righteousnesse imputed and sanctification A. Diuers as first Sanctification is in vs Righteousnesse 1. Thess 4. 3. 4. Rom. 5. 14. 17. 2. Cor. 5. 21. Rom. 3. 21. 22. Reuel 22. 11. imputed is inherent onely in our Sauiour Christ Secondly the imputed righteousnesse encreaseth not Sanctification doth as it were grow in vs by degrees Lastly the righteousnesse of our Sauiour Christ is the root or cause Sanctification the effect Rom. 8. 30. Q. Doe Righteousnesse and Sanctification goe together A. Yes in time they goe together for so soone as Iohn 15. 2. Jam. 2. 18. a man is made partaker of Christs Righteousnesse hee is made holy in some measure although in nature the imputed righteousnesse goeth before as the cause before the effect Q. Is there any such Sanctification or holinesse of life in vs as deserueth to be accepted of God and rewarded by him A. None because corruption cleaueth to the best of our good workes Q. But when our Sanctification here begun shall bee perfected in the world to come shall we not then bee iustified by an inherent righteousnesse A. No but by the imputed righteousnesse of our Sauiour Christ which being once giuen vs is neuer taken from vs although faith whereby we apprehend this faileth and falleth away â— Cor. 13. 13. Q. How is the pollution aforesaid conueied into the good workes which God worketh in vs A. There is beside the worke of his owne hand through the operation of his holy spirit a pollution in vs and an infection of ours which commeth from Esay 64. 6. the sinne that dwelleth in vs as cleare water put into an vncleane vessell running thorow a filthie channell receiueth some euill quality thereof Q. Wherein doe our good workes faile of Gods Iustice A. Partly in the instrumentall causes from which they proceed and partly in the finall cause or end whereunto they aime Q. What are the instrumentall causes hindering the perfection of our workes A. First the defect of our vnderstanding in that the worke is not done with knowledge absolute and throughly perfect Secondly the feeblenesse of our memorie that doth not so fully retaine that which the vnderstanding conceiueth Thirdly the peruersnesse of our willes and affections which come short of their dutie Last of all the weakenesse and dulnesse of our bodies which are not so apt and nimble for the execution of good things as is required Q. Expresse this by a similitude A. We are in the Instrumentall causes like to a common labourer which being hired by the day worketh with one hand whereas both are required or worketh a piece of the day being hired for the whole Q. What is the finall end wherein good workes faile A. In that we haue not a direct eye to Gods glory or the good of our neighbour as is required but looke indirectly at those duties which are enioyned to vs like to such Artificers as preferre their owne credit in their skill before their masters profit Q. If then it bee so that sinne cleaueth to our best workes are not our good workes sinnes and are not all sinnes equall A. Bee it farre from vs to thinke either the one or the other Onely the imperfection and defect in the worke is sinfull and not the worke it selfe and in bad and euill actions as hath been shewed already some are lesse sinfull then other Q. How is this pollution taken away A. By the intercession of our Sauiour Christ Exod. 28. 36. 37. 38. 1. Pet. 2. 5. through which our good workes are of account before God Q. VVhat doctrine is here to
our vowes A. First those things or actions that are in our choyce and in our owne power to giue or performe it being a folly to promise that vnto God which wee are not able to performe as the Papists doe in vowing perpetuall abstinence from marriage c. Secondly things lawfull it being a double indignity to God to promise to doe that which he hateth and forbiddeth to be done as the Iewes did that vowed Matth. 14. 7. Act. 23. 14. to kill Paul Thirdly those things which are of some worth and acceptance and not base and vile or contemptible matters such as neither God nor man maketh any account of it argueth a base esteeme of God to promise vnto him by way of speciall thankfulnesse any vile or contemptible matter And what thankfulnesse can it bee vnto God to pay such a vow or what comfort in his trouble can any man take by a purpose of the performance thereof Such things as imply no contempt or light regard of any of those creatures of God which he hath made and appointed both in his wisedome and goodnesse for our vse as when the cause of such and such meats either alwaies or vpon such and such dayes are abiured in our vowes Fifthly those things which are either parts of Gods worship in themselues or furtherances thereof or of any part of his Law as founding of Lectures building of Colledges and Schooles for maintenance of true religion learning and building Almes-houses and such like workes of mercie and piety for the reliefe of the poore and that with some straine of our ability Q. What is the end of vowes A. First in generall the glory of God and the aduancement of his worship or the profit of our neighbour Secondly in speciall either to testifie our speciall thankfulnesse to God for blessings receiued Gen. 28. 20. Iosh 6. 10. or to chastise our selues to preuent Gods wrath 1. Cor. 11. 31. or to make vs more warie heedfull of those sins that we haue formerly fallen into or to bind our selues the more strongly to obedience or to strengthen the weaknesse of our faith and hope c. Q. What is the dutie of those that haue vowed A. First to haue a diligent care to performe their Eccles 5. 4. Psal 76. 11. vowes else wee deale worse with God then wee dare deale with many men Secondly not to delay the performance of them Gen. 35. 1. Deut. 22. 21. Eccles 5. 3. Q. Is the necessity of performing vowes so great that it may not be omitted or put off in no case A. No for to the end that a greater and more necessarie Ier. 35. 9. 10. 11. duty may bee performed a man may omit his vow for a time and after returne to the obseruation thereof and yet be no vow-breaker as the Rechabites for safety of their liues came and dwelt in Ierusalem notwithstanding a former vow that they would not dwell in any house and yet God witnesseth that their vow was not broken therby so to help our neighbours in some present necessity wee may Mat. 12. 7. cease from any vowed duty at that time and not sin Wherein the Papists greatly faile who hauing vowed vnlawfully yet think they may not intermit the same Q. If a man in vowing doe not consider sufficiently of the greatnesse of the matter may be not breake that vow if he hath not so aduisedly made it A. No the vow being otherwise lawfull in this Psal 15. 4. case his rashnesse is to bee repented but the vow must be kept Q. What are we to learne of all this A. That we be aduised what we vow and not after we haue made them to find some starting hole where to get out but either let vs not vow at all or remember our vowes and diligently performe them in their due time CHAP. 52. Of the Church Militant The persons which are the second sort of outward meanes appertaining to the kingdome of Christ are the Church militant Before the comming of Christ After the comming of Christ Vniuersall Particular MATTH chap. 28. vers 15. to the end 15. So they tooke the money and did as they were taught And this saying is commonly reported among the Iewes vntill this day 16. Then the eleuen Disciples went away into Galilee into a mountaine where Iesus had appointed them 17. And when they saw him they worshipped him but some doubted 18. And Iesus came and spake vnto them saying all power is giuen vnto me in heauen and in earth 19. Goe ye therefore and teach all nations baptizing them in the name of the Father and of the Son and of the holy Ghost 20. Teaching them to obserue all things whatsoeuer I haue commanded you and lo I am with you alway euen vnto the end of the world Amen 1. Cor. chap. 12. vers 6. to the 28. 6. And there are diuersities of operations but it is the same God which worketh all in all 7. But the manifestation of the spirit is giuen to euery man to profit withall 8. For to one is giuen by the spirit the word of wisedome to another the word of knowledge by the same spirit 9. To another faith by the same spirit to another the gifts of healing by the same spirit 10. To another the working of miracles to another prophecie to another discerning of spirits to another diuers kinds of tongues to another the interpretation of tongues 11. But all these worketh that one and the selfe same spirit diuiding to euery man seuerally as he will 12. For as the body is one and hath many members and all the members of that one body being many are one body so also is Christ 13. For by one spirit are we all baptized into one body whether we be Iewes or Gentiles whether we be bond or free and haue been all made to drinke into one spirit 14. For the body is not one member but many 15. If the foot shall say Because I am not the hand I am not of the body is it therefore not of the body 16. And if the eare shall say Because I am not the eye I am not of the body is it therefore not of the body 17. If the whole body were an eye where were the hearing If the whole were hearing where were the smelling 18. But now hath God set the members euery one of them in the body as it hath pleased him 19. And if they were all one member where were the body 20. But now are they many members yet but one body 21. And the eye cannot say vnto the hand I haue no need of thee nor againe the head to the feet I haue no need of you 22. Nay much more those members of the body which seeme to be more feeble are necessarie 23. And those members of the body which we thinke to bee lesse honourable vpon these we bestow more abundant honour and our vncomely parts haue more abundant comelinesse 24. For our comely parts