parere non didicit whence 1. In Superiours required Justice Temperance Prudence Charity Clemency Liberality Meeknes Gentlenesse Piety Gravity Sobriety Constancy and almost what not vertue so to shew themselves truly fathers and honourable for the good example of others 2. Inferiours requisite also Humility Obedience Reverence Love Meeknesse Goodnesse Piety Modesty Justice Temperance Patience Constancy Prudence c. and all sorts of vertues vertuously to be inclin'd and ready to yeeld all due honour to Superiours as well as more to honour them in following and imitating their vertues and godly example 61. What is the reason of this Commandement The promise of blessing of long life if God please not to prevent it with a better blessing of eternall life 62. How is this to be understood As that either the Parents blessing shall prolong the childrens dayes from God Or that the dayes shall be prolonged for the phrase seems to beare both that they may prolong thy dayes or that thy dayes may be prolonged in that land 63. How is long life a blessing since many dayes commonly evill and troublesome As Gods gift and sanctified in the good use to his honour and so an entrance to a long life even for ever and ever 64. But we see disobedient and evill children sometimes live long and the vertuous dye in prime of their age Yet this may very well be seene verified of them and it is often verified 1. As they are seene often to live long who obey the counsells of the wise whereas the disobedient by this meanes and scorning good counsell come to evill and untimely ends by their lewd courses 2. As it is alwaies verified in respect of their good life which is only to be accounted a life and a long life as in grace and Gods house where one day is better then a thousand and a sinners life is nothing nor nothing worth if he live a hundred yeares Eccl. 8. 12. 3. As it is most surely verified in the life to come and land of the living where it is made up to more then full measure in and with God and also happinesse so taken sooner from basenesse to glory as from beggery and the dust to the place of honour as if from the dunghill or Princes gate to be honoured and advanced and who may esteem Enoch lesse blessed then others though living some fewer yeares since taken up to God or the just as taken from the evill to come Esay 57. 1. 65. But it seems contrary when evill and unruly children live long It may seeme so indeed but is not since their life is no life or nothing but vanity Eccl. 8. 12. or but a death and they dead even whiles alive 1 Tim. 5. 6. and such life will be but sorrow here and hereafter since only Salomon miserae bene acta juventa senectae 66. Why is long life proposed the promise or blessing Because it is most sweet and desired and so a most forcible reason to all and especially to flesh and bloud who desire by all means to live long to procure the observation of this Commandement 67. So it might be to all the Commandements And so it may be understood as the high way to the observation of all the rest by obedience to Superiours who command the rest to be observed and yet particularly and primarily belonging to this 68. How meane you that 1. As children that honour their Parents or relieve them in need in some sort prolong their lives that else bring their heads sooner with sorrow to the grave as Jacob said Gen. 42. 38. seene particularly herein worthy of this recompence 2. As the way to honour is to give honour and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before honour goeth humility so it is sit that they which give honour to parents should live long and have honour rendred to them again as likewise the just judgement of God may be and is often seen over the disobedient in the contrary 69. How so 1. In that either such vipers as did kill by not relieving and obeying or dishonouring their paents that gave them life should not live long or 2. If they live should have a generation or race of such vipers following them that should dishonour and shame them and so never come to honour that trod not this way to honour 70. Why said the land that the Lord God giveth To put us in minde that not only the life or long life and prosperity but even the land and all things we possesse in this life are the gifts of the Lord so to minde us of our duty and in whose love to performe our best endeavours for the observation of this and the rest of all the Commandements which as was before shewne are never well observed no not though the action be performed unlesse it proceed from this fountaine the love and honour of God 71. What followeth The sixth Commandement a duty generally to all though in them particularly respecting the good of our neighbours life and person not to murder SECT 8. The sixt Commandement The order and Analysis of the sixt Commandement withall the severall duties and abuses opposite intimated or expressed amply deciphered and so first murder in all kindes and branches thereof and the severall degrees of it prohibited foule shedding of bloud the maine sin the degrees of it thence participating their malice as from Cain and the Divell first murderers of bodies and soules so unjust anger and rages with the fruits thereof in envy revenge and the like also hatred a confirmed or inveterate anger and implacablenesse malice and uncharitablenesse with the severall branches thereof against friends or foes Neighbours or others with the opposite duties here remembred and explained the farther degrees of murder in the tongue by railing reviling scoffing tale-bearing slanderers and also in quarrelling and contentions violence and wrongs fighting poysoning sorcery and self-murder with the unnaturalnesse of that sinns and with the haynousnesse the occasions of it where also speciall remedies and performances against the same and the temptations especially of Satan the fact of Lucretia examined and disavowed the severall sorts self-murder and other by the circumstances of persons manner and punishments to the same due and belonging used to be inflicted and the violence thereby more to be observed in all the kinds of it soul-murder and sorts thereof with the opposite duties and some of the Commandement observed 1. VVHich is the sixt Commandement or second of the second Table Thou shalt doe no murder or thou shalt not kill 2. What is the order of this Next to that duty of obedience in the fifth Commandement the high way to the observation of all the rest this generall duty of doing good to all especially respecting the preservation of the life and welfare of our neighbours so deare to us all as we see in the last pressed Commandment proposed as a most forcible reason and so as of a thing of dearest price care thereof here
spirit 72. How is Gods will knowne As it is revealed in his holy Word 73. VVhere is that word conteined In the bookes of the Old and New Testament 74. VVhat are the Commandements of God The Law of God given to us and his will in generall as before mentioned for the morall part thereof more particularly expressed in the ten Commandements hereafter recited 75. How long obliged to this duty and diligence So long as we have any being all the dayes of our life 76. VVhy so Because from him wee have received our life and being and so to his honour ought all to bee referred 77. How all our dayes Whether of prosperity in praises or adversity in patience to give him thankes and submit our selves wholly to his holy will and pleasure 78. How life Whether our naturall life so rightly understood or life of grace in Gods Church and service as well applyed that the life of grace here may bee an entrance to the life of glory hereafter 79. Is this the summe of the sureties promise It is into these three parts distributed viz. 1. Our repentance to forsake and renounce all evill the Divell World and the Flesh. 2. Our faith to beleeve all the Articles of our Christian faith 3. Our obedience to keep and walke in Gods holy wil and his Commandements all the dayes of my life SECT 5. The fourth Question Our Christian resolution to performe the vow made for us in baptisme and how we are bound to performe and that many wayes in common morality conscience and reason law and Religion since for our so apparent good and Church and superiour institution and command to which wee are to submit our selves in humility our duty to praise God for our happy estate of salvation given to us in Christ by the administry of the Church and meanes of the Sacraments Confirmed and sealed to our soules and to pray for the grace of continuance so to persevere therein to the 〈◊〉 and here also a reason is rendred why the first part of the sureties promise or vow in Baptisme is passed by and the second part concerning the Creed is so here first and principally insisted on as followeth 1. DOst thou thinke thou art bound to beleeve and doe as they have promised for thee Yes verily by Gods helpe so I will c. 2. What is conteined in this answer A fourefold resolution 1. As a direct and resoulte affirmation of the demand yes verily 2. As a resolute asseveration and protestation to the same and by Gods helpe 3. As a resolute praising of God and giving of thankes I heartily thanke c. 4. As a resolved prayer for grace of continuance and perseverance to the end I pray God c. 3. Is then the party bound by anothers act He is both in morality and conscience reason and Religion 4. Without any deputation Yes since it is for his good and if it had not been promised yet in conscience and else bound to performe that 5. How so 1. In common morality since it was for his good and so in duty for good order and vertues sake to doe it 2. In conscience since for the honour of God and good of our owne soule so obliged 3. In reason since by superiours and those that have authority over us our parents and superiours enjoyned 4. Religion since by the Churches authority so for the honour of God and our owne good ordained 6. But can Infants be bound or those under age by their owne or which is lesse others acts By both when it is for their good otherwise not if to their prejudice and rather by tutors and governours acts then by their owne 7. Why so Because they are intended of wisedome and judgement and knowing what is convenient and trusted with the guiding and government of the Infant or young here yet wanting discretion 8. How appearoth it that they are so bound In very law as well as reason the ground of all good lawes when it is for their good and necessary occasions as meat drinke and apparell teaching and bringing up and the like the Infant and Pupill or heire in nonage as well as the most aged persons bound to performe pay and discharge such dues and promises 9. What is the reason for it Because it is for his apparant good and benefit so if he finde a hand to receive a beneficiall lease in law being an Infant he must also finde a hand to pay the rent and performe the condicioned covenants 10. But how is this for his good In an uncomparable great and high degree as hereby received into the heavenly society of Saints and to have that glorious priviledge hereby signed to him to be the Son of God member of Christ and heire of blessednesse and so as hee receiveth the benefit tyed to performe the Covenants 11. How followeth it that he saith By Gods grace so I will In acknowledgement of 1. The fountaine whence all sufficiency and ability doth flow 2. The readinesse and propensity we ought to have to perform it 11. Have we then no ability of our selves No not so much as to thinke a good thought much lesse to performe any good deed but all our sufficiency is from God 12. What is our duty then to doe To pray for ability from him expect his graces and after the same in humility as considering whence all our ability comes to direct our courses 13. Can we doe this then Not we as of our selves but Gods grace and good Spirit within us that beginneth will performe every good worke to his glory 14. What shall we doe then Only submit our selves to his will be prest to obey and doe as his good Spirit moveth us not to quench the spirit but being ready to say Speake Lord for thy servant heareth accordingly continue in well doing 15. How shall we finde or know this If we praise God for graces received and pray unto him for more as followeth in this answer 16. Why should we praise him Because thanksgiving for graces received is the fruit of the former grace and seed of the latter 17. VVhat doe you praise him for here For calling me to this state of salvation 18. VVhat is this state of salvation The state of a Christian in the love and favour of God by his Covenant of grace whereof the Sacraments are signes and seales 19. How are we else Out of Gods favour weltering in our owne bloud and pollution of sin by nature but restored to his favour thus by grace 20. In or by whom or what meanes Through Jesus Christ our Saviour in whom God is well pleased and for his sake doth blot out all our guilt and offences 21. How are we brought to this estate We are called by God by whom elected and by the Ministry of his Church by his appointment and the voice of his holy Word and thus lastly sealed for his receive these signes the Sacraments with the vertue and effect of them pledges
the Father God the Son God and the holy Ghost God and Lord and Almighty and the rest But these are only attributed to one of the three persons and not to the others so the Son only is begotten and not the Father nor the holy Ghost and the like of the rest 26. Is there any precedency or priority in the Trinity None for in the Trinity none is a fore or after other none greater or lesse then another but all three co-essentiall co-eternall and co-equall 27. VVhy is the Father first mentioned For orders sake only for in the Deity is no imparity but the Son was from all eternity and before all worlds with the Father God of God Light of light and the Wisedome Word Truth and Councell of God and so was the holy Ghost 28. But is not the Son said under and inferiour to the Father Not as touching his Godhead for so he is equal only inferiour as touching his Man-hood when for our sakes he would assume our nature in the flesh and be humbled 29. But were not the Son and the holy Ghost sent after a certaine time At the fulnesse of time God sent his Son yet his Son eternally was willing and from eternity with the Father decreed and did consent and came voluntarily one God and one with God before all worlds only in his humility and humanity after a time manifested in the flesh so the holy Ghost eternally God yet said after a certain time sent and yet coming himselfe and so more visible apparant to the Church who before all time was God and with God coequall in power and majesty 30. How explaine you further your beleefe in God I beleeve with my heart and professe with my mouth this one God and so I put my whole trust and confidence in him and his mercy grace and truth 31. How expresse you what you conceive in this word I beleeve I beleeve not onely 1. That there is a God which is credere Deum 2. His words are true credere Dei verba esse firma certa vera stabilia 3. God in his promises and words is true which is credere Deo all which the Divels doe beleeve even beyond and better then some reprobates and any reprobates may doe this But which is more I beleeve in God which is credere in Deum to put my trust affiance and confidence in him And confesse it a Deo as the gift of God whence invocation obedience all good works and good life in Deo propter Deum ejus Christum doe proceed which is and ought to be the fruit of faith so shewing it a true saving and justifying faith and whereby the Soule is purified Life sanctified Conscience pacified of a good Christan 32. How apply you this faith To my soule as the subject as it is to bee saved justified sanctified purified and pacified by the same To God as the object and authour of it almighty alsufficient and able to performe this in me 33. How to God referred Both in the Unity of Essence and Trinity of Persons Father Son and Holy Ghost the author and finisher of this faith and object of the same 34. How is this generall Confession first applyed here To the first Person in Trinity the Father so I say I beleeve in God the Father 35. How is the Father here described By his Title of personality Father Attribute of omnipotency Almighty Action of creation Maker of heaven and earth 36. How is the title of Father attributed to God 1. Either indefinitely as creator and producer of all things and so in some sort attributed to the all three persons Esa. 9. 2. Or respectively as the first person is Father by nature of the second and in him by adoption of all his Elect. 37. How many wayes is he Father Three wayes principally Generally of all creatures by creation so Father of light and Spirits Specially by adoption and grace so Father of all the Elect in Christ. Particularly by nature of Christ his Son by eternall generation 38. How is Father understood here All these three wayes though most particularly and as foundation of the rest as Father of his owne and onely Son by nature 39. What note you in that especially Three most observable and wonderfull concurrents in that eternall generation beyond all others 1. That the Father communicates his whole essence to the Sonne who is very God of very God 2. Produceth him within himselfe for without him is no place 3. Hath his Sonne equall to himselfe in being and beginning as equall in essence and majesty so in time and co-eternity that there was no time nor durance when the Father had not this Sonne equall so to himselfe in time by eternall generation 40. What profit to us in this That for his sake his eternall Sonne whom hee loveth so dearly we having his love shall bee saved so as sonnes by creation wee have his power and providence but as Sonnes by adoption in Christ wee have his grace and goodnesse attending over us 41. What speciall comfort therein That as he is our Father and wee are his children wee shall want no manner of thing that is good either for body or soule for this life or the life to come 42. What duty are we hereby obliged unto The duty of sonnes to love honour and obey our Father to strive to be like him or to resemble our Father and beare his image and as our heavenly Father trust in him and cast our cares on him 43. What image of him Of righteousnesse and true holinesse 44. How shall we resemble him 1. By holinesse as he commandeth Be ye holy as I am holy 2. By mercy as be ye mercifull as your heavenly Father is mercifull 3. By love for God is love and so both to love one another and even our enemies doing good to all after his example who raineth and whose Sun shineth on the just and unjust 44. Why or how should we cast our care on him Because as our Father he careth for us and who feedeth the Ravens and clotheth the Lillies will doe much more for his children if they serve him 45. Js all care to be abandoned All superfluous and excessive care of worldly things for if we seeke heavenly things chiefly all other things shall be given sufficiently 46. How may this be further illustrated By the example of Kings children or heyres who having great provision of Kingdome and best things what should they carke for pinnes or trifles and if heaven be provided why carke and care for earth and earthly vanities and if Christ be theirs what can be wanting or withheld 47. What of the attribute Almighty To learne that he is able and can doe al things 1. Whatsoever hee pleaseth his will onely the bound of his active power 2. More then he will by his supreame and absolute power and so nothing is impossible with God 48. Is the Father onely omnipotent No for every attribute saving the
originall fountaine of life living of himselfe and undependently and so giving all things else their life and being 43. How doth the body live By vertue of the soule and her union with it and so by the power and operation of the same 44. What is eternity A duration and continuance or enduring without beginning or end or both 45. How explaine you this Eternity or such enduring is considered First either simply and absolutely without beginning or end and so only God absolutely eternall and inhabiting eternity 2. In part as the Schooles speake either a part ante without beginning but having end so Gods decrees from eternity either without beginning but ending in his workes or a part post having beginning but without end so the eternity of Angells and soules that by creation had beginning but by Gods grace and goodnesse continuing them shall never have end this is also called eviternity and thus all eternity is contra distinguished to time 46. In what manner As eternity absolute hath neither beginning nor end so God eternall Eviternity hath beginning but no end so Angels and Soules Time hath both beginning and end so this world and all temporall things and thus all continuance is usually distinguished 47. What is eternall life then The fulnesse of joy and comforts of life in the presence of God that shall never have end 48. How more largely The union of body and soule as the resurrection of the just to that end to be united unto God and have the fruition of the glorious God head enlightning and inhabiting those that are his for ever so making them to dwell with him in whose presence is fulnesse of joy and life for evermore 49. How is this else called Happinesse and blessednesse eternall as therein enjoying the fruits and comforts of that everlasting life 50. Js this also the life of Angels It is whose onely blessednesse and chiefe delight is in contemplation and fruition of the glory beauty and majesty of God then which there can be no greater joy or happinesse 51. How so Because in him is all goodnesse even in the fountaine all goodnesse else but a few dispersed sparkes of that eternall light or a drop of that Ocean wherein onely is plenitude to the satisfying of all desires of what goodnesse soever 52. How is eternall life else taken Sometimes in the Scripture for the meanes and beginning of this in the kingdome of Grace as it is said to Christ to whom shall we goe thou hast the words of eternall life and this is eternall life to know thee and whom thou hast sent Jesus Christ. 53. How is this eternall life As it is the union of the soule to God by grace though imperfectly yet receiving the comforts of life from him by the influence of his holy Spirit bringing joy and unspeakable blessings and peace to the same 54. How manifold is eternall life then Twofold either inchoate in this life in the kingdome of grace Or consummate as aforesaid in the kingdome of glory And this is also twofold or in two degrees 55. Which are they 1. Either in that part onely the soule as that is united to God and enjoying happinesse with him when the soules of the just depart hence in the Lord. 2. Or in body and soule most fully as shall bee after the generall resurrection and so principally here intended 56. What the parts of this life and blessednesse The divine and blessed living of the soule and body when joyned together in the presence of God and union with him enjoying the fulnesse of all that is called goodnesse as both joy and pleasure riches health liberty honour glory and all these absolute and entire not mixed with any grief or any other inconvenience as worldly things but perfect according to the perfection and excellence of the person place and giver 57. And how this estate expressed else in holy Scripture By many comfortable phrases and figures expressing the joy honour glory comforts or blessings there as said to be and remaine With God and in God in the Lord. In the hand of God in his presence In heaven in eternall rest and peace In Paradise in Abrahams bosome In joy blessednes as here in life everlasting 57. But is not life everlasting to the wicked No for their estate is not properly a life as wanting all joy comforts and fruits of life but a death or continuall dying in paine and torments and so if at any time said to live it is with addition of everlasting torments or to live in everlasting chaines of darknesse with the Divell and his Angels or the like whereby signifying an eternall dying life or living death and in that respect most properly termed everlasting death 58. Why is not this their estate expressed also in the Creed Because this is here intended as a symboll of their faith so penned for the comfort of the just and to remember them of their hope and happinesse and stirre them up to godlinesse leaving the others to the hand of God whose estate yet may hence be plainly gathered and also is in St. Athanasius Creed some others more fully expressed 59. What learne we hence Many good duties as in our Christian calling so to order our lives and conversation as alwayes having an eye to this blessed hope Remembring this end without end Breaking off sinne betimes since no uncleane thing may enter here Striving to enter the strait gate of vertue leadign to eternity leaving the broad way of the world Taking joy in things that shall yeeld everlasting joy Desiring praying longing for it c. 60. Why is Amen added To shew the certainty assurance and confidence we have as well as our owne consent to this faith 61. VVhat signifieth it Verily certainly or undoubtedly or as it is else usually rendred So be it 62. What meane you then by it That we doe beleeve and confesse Not onely in word professing but from the very heart Not wavering but certainly without doubting Not as though it were in our owne power but craving helpe and strengthning of our faith from the hand of God 63. But how should Amen bee added since it is no prayer 1. Either as the last Article signifies those priviledges of the Church whereunto all faithfull soules aspire and so in that aspiration say Amen 2. Or as we generally confesse the certainty of it and our submission of soule to this faith and the will and truth of God 3. Or in particular we intimate our prayers for this or some other thing for our owne good and the Church of God 64. For what things For faith as Lord give us true faith For encrease of our faith as Lord encrease our faith For helpe and comfort Lord helpe our unbeleefe For defence Lord defend us and all professors of this faith Or the like holy aspiration to heaven and heavenly things in the meditation and confession of this faith 65. But doe not they abuse it
words which was both spoken by God himself and written in the Tables and that two severall times laid up in the Arke and recorded for publique testification by Moses also to teach the people and so the very letter and words by how much more dignified the more and above all others to be received and esteemed 7. How did God speake it Not onely by his Prophets and servants and dictate of his Spirit as other Scriptures so also holy and sanctified but this with his owne voice in audience of Israel to their terror in power and great glory that they were amazed and fled againe and with so much the more feare and reverence to be received 8. How is the 20. Chapter of Exodus urged As the duplicate probation from testimony of holy Scripture also where it is recorded with all the circumstances of the preparation and delivery of the same 9. What circumstances There in that 20. Chapter and the precedent Chapter set forth As 1. the preparation after the manner of those times with great purifying washing and cleansing the bodies and thereby signified the soules purity required to receiving that holy Law and so teaching us what preparation for it c. 2. Charge not to presume beyond certaine markes and bounds set on paine of death to signifie these bounds of the Law transgrest much more meriting death 3. The Lords 1. descending with great terror the trumpet sounding earth quaking lightning flying abroad that Moses trembled and the people fled for feare to shew and signifie how awfull regard to be had thereof Secondly the Lords speaking with so great power and majesty that people also feared so exceedingly that they prayed Moses thence forward to speake to them lest hearing Gods voice they should die Thirdly the Lords writing the Lawes with his owne finger in the Tables of stone shewing their stony-heartednesse and that nothing but Gods finger was able to imprint them there all for the more reverence and that we be not negligent of his most holy lawes 10. How is it called the law of Moses As by him recorded yea and the Tables by him received from the Lord and so of him noted these circumstances also there 1. His fasting forty dayes at the receiving therof to shew with what penitence abstinence and humility it ought to bee received by us and as Christ also to the promulgation of that better law fasted also forty dayes 2. His zeale for Gods honour against the peoples idolatry in so much that he brake the Tables as they their faith to God 3. His glorious aspect and face shining so at receiving of the Law that the people were not able to behold him to signifie the honour of his ministry from God and the blindnesse of the Jews that had not power neither to looke the Law or Moses in the face to see the end of the Law and looke upon the Messias as they ought unlesse the Lord take away the vaile of blindnesse from their eyes and heart 11. Why are the words double so of speaking and saying To signifie and shew not onely the speaking or pronouncing was from God to dignifie the words but saying as establishing with authority and commanding thereby requiring awfull obedience to the same 12. Which is Moses preface Intimated in the former and almost in the same words expressed thus God spake all these words saying Exod. 20. 1. 13. What to be observed For the most part as in the former preface so here to be noted The author God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He spake and said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law written wherein the universality all and not onely part thereof regularity reduced to words these words spoken heard written and recorded The authority whereby as spoken for declaration established for confirmation saying I am c. 14. Which is the third preface Gods own as immediately prefixed to that first Commandement and so by some called a reason of the Command and in these words I am the Lord thy God which brought thee out of the land of c. 15. Is it then a reason or preface It may well be both a preface taken from the reason of enforcing their obedience and so it is a Preface as it is prefixed to the Commandement Reason in respect of the obedience urged 16. Is it a preface to the first onely or all the Commandements To the first primarily as either immediately prefixed or as the first Commandement is the chiefe and ground of all the rest To the residue of good consequence as respecting them also and enforcing obedience to them all 17. VVhat observe you in that preface The Lords name the author and so the authority I am c. Attribute requiring reverence Lord thy God Actions of deliverance enforcing duty and obedience Which brought c. 18. VVhat is his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jehovah rendred the Lord I am the Lord taking it for his name and thereby manifesting himselfe to the Fathers in his mighty power essence and majesty and in that veneration held with the Jewes that in latter times they forbearing to speak or pronounce it they lost the true genuine pronunciation and spake read Adonai or Lord for it so it was called Ineffabile and Tetragrammaton as written with those foure letters the principall Matres Lectionis as it were whereof the Jewes writ many rare and excellent observations though in abstruse divinity and so by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the name is understood of this most high and holy name 19. VVhat noted you in it These things especially and usually 1. The originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also that other name of God or essence as originall of all being 2. Letters first of aspiration doubled in it as from whom all life and breathing derived and proceeding Secondly of it the formatives of the tenses as comprehending all time past present and future shewing his eternity 3. Signification in the highest degree substance essence or being as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or super substantia as it is said to the first and last who was and is and is to come yet semper eidem the same 4. Manifestation of it to Moses and the Fathers for a blessing and comfort and so is it to all them that are his and that may know him and call upon his name 20. VVhat learne we hence His great authority and awfull reverence to his most holy name and majesty 21. VVhat Attributes Of Thy God or strength Thy deliverer or defence So appropriating his goodnesse in mercy and deliverance to his people Israel 22. But is not God also his name It is but as Jehovah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is more peculiarly assumed to himselfe in testification of his Majesty and particular revelation of himselfe to Abraham Moses and the Fathers so more especially accounted his and God betokening his goodnes or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying his strength
shalt have no other Gods but me SECT 3. The first Commandement The division of the two Tables and how many Commandements comprised in the first Table and divers opinions concerning the same and foure Commandements proved properly to be in the first Table the first Commandement and full Analysis of it amply expounding the duties and opposite abuses therein literally or else intimated or expressed what it is to have the Lord for our God and the opposite Atheisme or having no God what also to have him alone and the opposite Polytheisme and Idolatry of divers sorts both among the Heathens and other carnall professors and false Christians making Religion but a cloake for their villany or maske for their sin and folly what it is to love know and honour God with the opposite thereof ignorance errors and prophanenes of all sorts springing from ignorance nothing rightly stiled the mother of devotion other malignant sins bordering on prophanenes And the love of God if with all the minde heart soule and strength seen in divers good Christians vertues and duties that with their opposites are here described as in knowledge beleeving 〈◊〉 and 〈…〉 feare and rejoycing in him humility and mecknesse patience and constancy with perseverance and without murmuring obedience and thankefulfulnesse with a zeale of his glory and holy and godly life the branches and fruits of his love the very ground-worke of all the rest of the Commandements 1. VVHat is contained in the first Table By all confessed our duty towards God as in the second our duty towards our neighbour 2. How many Commandements are there in the first Table Though by some controverted yet as may most plainly appeare both by the words of command as well as the substance of the matter foure Commandements 3. What difference then is there of opinions Some distinguishing the first Table into three the second into seven Commandements as Saint Augustine sometimes did the Lutherans and Church of Rome doe others as we and generally all the Fathers the Jews themselves and the matter it self shewes properly dividing the first Table into foure the second into six Commandements 4. What reasons had they for the first Saint Augustine as it seems in holy and reverend respect to the Trinity and that sacred number three so in that comprising the Commandements pertaining to the honour of the Trinity as in that other sacred number seven the rest of the Commandements comprehending the duties to men in this septimana or weeke of the world the others insisting in his steps and for private reasons of their owne and in defence or at least respect of Images 5. What pretence for leaving out a Commandment As in the first Commandement including the second and proposing the second but an exposition of the first so by the first Commandement understanding all Atheisme Idolatry both internall and externall forbidden and true worship commanded and the second Commandement an explication of the former concerning that part chiefly externall Idolatry and worship and so are faine to divide concupisence in the last Commandement according to the severall objects of lust or covetousnesse and make two Commandements out of one so to supply the defect of this second Commandement thus lost or imbezled 6. How prove you rather foure Commandements in the first Table 1. By the foure words of absolute command set downe as in the 1. Commandement Thou shalt have none c. 2. Thou shalt not make c. 3. Thou shalt not take c. 4. Remember that thou sanctifie c. 2. By the things therein commanded viz. Who is to be worshipped the Lord Jehovah in the first Commandement How his solemne worship his owne prescript not Idolatrously second Commandement How far in our lives to honour him to glorifie his name third Commandement When to worship him solemnly on his Sabbath fourth Commandement 7. What the first Commandement Thou shalt have no other Gods but me 8. What Commandement is it A negative Commandement under it according to the first rule comprehending an affirmative so to have no other or strange gods but Jehovah for our God and him alone 9. What the negative part In the prohibition of these five things as forbidding 1. All Atheisme having no God 2. All Polytheisme having many gods 3. All Idolatry having strange gods or idols 4. All Ignorance no knowledge of the true God in the mind 5. All Prophanenesse no honour or expression of it in the life 10. What the affirmative part In these three things commanded 1. To have Jehovah for our God 2. To have him alone for our Lord and God 3. To honour and love him by all meanes in soule and mind as we ought or as agreeable to our duty and his Majesty or in these five parts 1. To have Jehovah and 2. Him alone 3. To Abhorre Idolls 4. Seek to know him faith 5. Seeke to honour him love and duty 11. How are the positive and opposite parts seene or opposed To 1. To have Jehovah for our God 2. Have him alone 3. Honour and love him opposite to 1. Atheisme having no God 2. both 1. Polytheisme many gods 2. Idolatry idols and strange gods 3. both 1. Ignorāce not knowing or loving him 2. Prophanenesse not honouring him 12 How is this further demonstrated 1. As to have Jehovah opposite to having no God 2. As to have him alone so not many gods 3. As to have no other god or strange gods so no idols 4. And if we have him need must it be if in minde to know and love him 5. And so as internall love externall honour opposite to Ignorance and Prophanenesse 13. What is it to have the Lord for our God 1. To set him up in our hearts who is Jehovah the Lord. 2. To set our hearts on him to honour love and feare him as the Lord. 3. To set and apply our whole selves to his worship 14. What the opposite of this Atheisme the not having the Lord and in effect having no God 15. How many sorts of Atheisme 1. Either open Atheisme as of ungratious reprobates 2. Or secret heart Atheisme in any 1. Doubting and questioning the divine Majejesty and his truth by whom they are and subsist 2. Conceiving otherwise of God then wee ought either of his Essence or Persons as Infidels or Hereticks 3. Denying him by prophane life 16. What is it to have him alone Setting him onely and him alone in our hearts and his honour before our eyes denying both our selves and all other things that shall offer to put him out of our hearts or obscure his honour 17. What opposite to this 1. Both Polytheisme having many or any other gods with him or besides him to his dishonour 2. Idolatry setting up other gods Idols or vanities in our hearts to worship them in his stead 18. What Polytheisme With God to joyne any other as those that 1. Either made two Gods one the beginning of all good the other of all ill 2. With God
joyned Baal as the Idolatrous Israelites 3. Joyned with God Angels or other Powers Intelligences or the like Nature fate or such dreams of the old Philosophers or Heathen whereby in effect Atheisme and denying him and his truth without the true God setting up many gods as the Gentiles in generall their many gods recorded in the Scriptures Dagon Ashteroth Moloch Bel and the Dragon c. In the Heathen Stories their Jupiter Mars Mercury and where majores minores dii more in number then the Nations or the Cities and Countries The Egyptians in particular gods of all sorts of things Sunne and Moone and Stars Serpents Fowles Fishes Beasts and men as Osiris ibis c. 19. What Idolatry All setting up of Idolls whether in the heart or Temples to worship them and so of two sorts 1. In the heart internally set on them 2. In the Temples externally to worship them against which especially is the second Commandement 20. Is there no other Idolatry Yes all falling away from the Lord and trusting in or seeking to the creature in neglect of him is before him accounted Idolatry so to trust in or set our heart upon this world with worldlings Upon uncertain riches whence covetousnesse Upon Idolatry pleasures of the Epicures Upon glutony and drunkennesse with the voluptuous pride and vanities of life long life and the like to the forgetting of God and trampling his Commandements under foot is to set up Idols and setting our hearts upon these Idolls ' and fancies of our hearts set up above him in our esteem 21. Who then as thus Idolatrous Both the Covetous worldings Idolatrising to his god Mamon Epicures making their belly their god Ambitious that on aspiring to high places set all their devotion Proud that honor Lucifer for their god Cockering parents that as Eli did above God set their love or dotage on their children and generally all sinners that leave God to serve sin c. or put their trust in creatures leaving the Creator whether wholly or in part totall or partiall Idolatry 22. Who are they Such as against God trust in Princes or any childe of man In the arme of flesh and bloud In force of united Nations In their wit and policy In Ships or Castles or Munitions In great persons their favourites In horses and chariots yea Men Angells or Divells and flie to any other helpes forgetting and neglecting God cannot be said free from Idolatry not David numbring his people nor Achitophel with his plots or Haman with his policy more then Nebuchadnezzar with his arme of flesh and great Babell 23. Who doe idolatrize to Men Angels or the Divels Those who trust in or flie 1. To men and their helpe above God 2. To Angells or Saints to invocate them besides or contrary to Gods will and commandement 3. To Witches and Wizards to helpe them where God leaveth them 4. Evill and wicked arts and meanes that God hateth and condemneth as leaving him his providence and goodnesse 24. What is it to love and honour God Not only to have him or him alone in our hearts in exculsion of other vaine gods but also to exhibite our duties and devotions to him best expressed in those tearmes of his honour and love the exhibition of honour to him as our Lord ' and Master Of love as to our good God and Father 25. What is opposite to this Both Ignorance next door to Atheisme sowing error and bringing forth Sin and Idolatry opposite to his love neither seeking to know or love him Prophanenesse near kin also to Atheism or a kinde of Atheisme in the living and therein expressing it in lewdnesse and denying God by the life and deeds opposite to his honour which is set forth by a godly life 26. How many sorts of ignorance 1. Either purae negationis in such as cannot understand the truth naturall corruption or blindnesse 1 Cor. 2. 14. Rom. 3. 11. 2. Pravae dispositionis affected ignorance wanting knowledge Either 3. Carelessely a carelesse ignorance 4. Stubbornely refusing it a perverse ignorance 27. What the fruit thereof Error and so Atheisme Idolatry and all kinde of sinne and foolishnesse Whiles the foole saith in his heart there is no God and so shew little love trust or confidence in him and consequently poore service or honour of him but much wickednesse abomination and prophanenesse 28. But may not a small measure of knowledge bee pleasing unto God Yes if it be joyned with a desire to have more and study to serve him according to the same and not an affected carelesse or stubborne ignorance 29. But often seene the more knowledge the lesse grace The more is the malice of the Divell seene the fault not being the knowledge by which God is most honoured but in abuse of the gift as good things may be abused yea optimi corruptio pessima and so much the more lamentable if lost or abused but it is the Divells policy and he will take most paines so to pervert and corrupt the best things yea assaile even the Saints and their best grace that did not leave our Saviour unattempted but such as in seeming knowledge fall away shew indeed that they knew nothing as they ought to know 2 Cor. 8. 30. But ignorance is the mother of devotion Yea of blinde devotion but truest devotion will hearken to the voice of wisdome to be guided thereby 31. How is ignorance the mother of prophanenesse As by not knowing caring or remembring there is a God men rush into ill as a horse into the battell or upon destruction without all feare or understanding or as prophane Esau hated of God preferred a messe of pottage and earthly things through ignorance before heavenly blessings 32. How prophanenesse seen In 1. Brutish living that also without all practice of devotion prayer or other godly Meditation Exercises with an irkesomenesse of godlinesse and all good duties 2. Securely living in open and notorious sin or courses as without feare or care grace or shame without God before their eyes 3. Prostituting themselves to sin as slaves to Satan and children of Belial tumbling both themselves and their associates headlong into hel of such we ought to beware destruction and unhappinesse being in their waies and the way of peace have they not knowne and no feare of God before their eies this the fruit of their ignorance 33. Is this the greatest sin against this Commandement It might seeme so by the uglinesse of it but there are sinnes also of a higher nature and degree and monstrous in the perversenesse against knowledge and conscience such as sinne against the Holy Ghost and sacriledge in respect of the heart though alias ressectu Oris Operis actionum ad extra They may be referred to the third Commandement and so as other compounded sinnes may bee found in other or divers Commandements 34. How are we to love God With all our heart with all our minde with all our soule and with all our
Ambition Vaine-glory Hypocrisie Pharisaically Ignorance blide zeale Indiscretion preposterous zeale and without all moderation as in factious Schismatiques exceeding the proportion of the cause compasse of their calling and with much rankour commonly and unseasonablenesse 51. How holy life and behaviour In outward signes of honour and deeds expressing this inward affection of the soule seene as in all the Commandements By our setting forth his worship as in the second Commandement Glorifying his name as in the third Commandement Sanctifying of the Sabbath as in the fourth Commandement Obedience to these and all the rest and so avoiding all prophanenesse to his glory and others good example 52. Doth this extend then to all the Commandements Yes and this Commandement is set therefore in the first place as a ground or foundation of all the rest both of the first and second Table as establishing the duty we owe and especially inwardly in soule and affection to God and so the reasons in the preface drawne from equity as hee is our Lord and God and his authority as Lord and deliverer equally pertaining to this and the residue of the Commandements to this at least primarily to the others from this dependantly 53. What followeth The second Commandement concerning the externall worship of God SECT 4. The second Commandement The Analysis of the second Commandement with all the duties and opposite abuses whether implicitely or expresly forbidden or commanded here particularly expressed and in all the branches thereof more fully hereafter explained VVhere first in generall all false worship and unity and uniformity in the true worship thereby intended the civill use of images allowed but vanity and wickednesse in Idolatry to be detested and condemned so as no Image of the true Deity can be made All Images of false duities Heathen gods Sunne Moane Stars and host of Heaven Saint or Angell are forbidden to be made where any danger may be of worshipping them or appearance of evill humane inventions and wil-worship therefore to be avoided as a kinde of Idolatry though comely and decent ceremonies in the worship and service of God to be allowed of and approved The substance of true worship being prayer and praises hearing and handling the word sacrifices and Sacraments where first of prayer and the parts of it the order and manner and other circumstances of the same as the time place and persons so of hearing and handling the word True use of the same all of the Sacraments 〈…〉 and all externall worship to be performed in the Church of of God in all deâ—nt order and uniformity the reasons of Commandement enforcing the duties from Gods blessing an punishments assuredly promised to attend on those that neglect or observe the Commandements 1. VVHich the second Commandement Thou shalt not make to thy selfe c. What contained therein 1. The Commandement Thou shalt not c. 2. The explication of the same in the explication of the idols to the likenesse of any thing in heaven earth or under the earth all forbidden Idolatrous worship bowing downe to them 3. The reason from his Justice a jealous God and will punish c. Mercy promised to thousands c. 2. What manner of Commandement is it A negative inferring the affirmative opposite viz. not to make any idoll so to worship it and commit idolatry but to worship the true God only according to his will 3. What the negative part Whereby we are forbidden all idolatry and in that all will worship and superstition as both 1. The making of images of God or any thing else in Heaven Earth water c. for divine worship 2. The worshipping The image it selfe Or God in the image or by it 3. Corrupting Gods worship by Our will-worship Superstitions Our owne fancies 4. What the affirmative part To worship God and him alone as hee ought to be worshipped So these three things viz. 1. The matter his true worship in the parts duties and circumstances 2. The object of him and him alone not idols or our owne fancies 3. The manner of it according to his will revealed in his word and that is in Spirit and Truth as He is a Spirit and His Word the Truth 5. How are these parts positive and other parts seene opposite or opposed 1. As the true worship is opposite to idolatry or making any image to worship it 2. As the true God or opposite to idols and all vanity and vaine conceits and fancies of men 3. The true manner in the truth and uprightnesse of heart opposite to all will-worship grosse and false manner of worship and superstition 6. How farther explained In that if we intend his true worship the parts and duties of it both outwardly in the body and inwardly in the soule will be farre from that grosse and absurd idolatry here described the object of it the true God hath no affinity with those dumbe idols the Creator with those abominations of his deformed creatures and stupid gods or creatures of his blockish idolatrous creatures the manner and meanes in spirit and spirituall manner true heart and truth of heart informed by his blessed word as farre as may be distant from such idolatrous superstitions grosse or false and fantasticall will-worship 7. What is to be considered in the worship of God That the worship of God is set forth in regard of The 1. Substance of the same Internè in the heart in the first Commandement Externè manner and ceremomonies partly in the 2. 3. and 4. Commandements in the severall respects 2. Circumstance of 1. Place commanded as 1. Mount Morijah to Abraham 2. The Tabernacle ere the Temple builded 3. The Temple afterwards 4. Synagogues for the dispersed Jewes 5. Every place on good occasions or with looking towards and remembrance of Sion and the Temple 6. Christians Churches c. 2. Time the Sabbath as in the fourth Commandement 8. What is the scope of this Commandement The externall and publique worship of God to be decently set forth to his honour in his Church and all idolatry and false worship banished 9. VVhat profit thereof Both Unity in the Mind and Affection of all true worshippers Unformity in the True worship And Church of God 10. VVhat is first here forbidden The making of any images to worship them 11. Are all images forbidden It is plaine they are not but such as are made for idolatry as not onely images of the Cherubins and Palme-trees in the Sanctuary but of divers things else are read and so with us images and statues by painting graving and other Arts expressed may lawfully be had and kept for civill uses Of memoriall of men and their vertues or actions as monuments of antiquity Of ornament of houses and also palaces and buildings emblemes of divers best matters In representation of Vertues and vices Histories actions Triumphes c. Of instruction as of all kindes of beasts birds fishes and creeping things to know them and the like civill uses so they bee not
Heathenish at least and idolatrous and nothing savouring of true Christianity 40. How commeth it to bee so foolish or damnable Because it is not only in derogation to the Majesty of God to set up creatures or other foolish things to be sworne by but a depraving of his worship it being a part of his worship to sweare reverently by him as Jacob is noted in that hee sware by the feare of his father Isaac and so wee are commanded to sweare by him Deut. 6. 13. Esay 65. 16. and 45. 23. besides they may be noted for fooles to call dumbe things to witnesse truth that knowes nothing Stupid as Bâ—als Priests to call to them that cannot heare Children that like to children prate to such babies of clouts Prophane persons commonly as the ordinary and common swearer also 41. What is the odiousnesse of perjury An abomination even with the heathen of whom notable stories are recorded both in the love of fidelity and hate of perjury out of morality much more among Christians to be respected since else by perjury both God is made patron of a lie the Divells property who is a liar and the father of lies God is called to witnesse a lie which he hateth then which what greater indignity The perjured person prayeth against himselfe wishing himselfe plagued and damned then which what greater madnesse or impiety The bane of all societies and hellish confusion must be set on foot if it be suffered 42. How so If oath be taken or suffered falsly it must follow That Kings would be tyrants Subjects prove traytors Magistrates wolves Pastors devourers Neighbours and neighbouring Nations to cut throats one of another without conscience of amity league of sidelity and impunity granted to all impiety Plainly to be seen 43. What is the opposite hereof The right and lawfull use of an oath whereby the Lords name is sanctified used as himselfe commanded in swearing by him and him alone Esay 65. 16. Jer. 12 6. 44. What is the right and lawfull use To sweare in truth righteousnesse and judgement Jer. 4. 2. 1. So in Truth To that which is true Truly Ex animi sententia 2. Righteousnesse as lawfully required of God or Magistrate or is on just ground and in lawfull manner and good occasion 3. Judgement duly weighing and discerning the necessity of the oath together with the conditions and circumstances of the persons matter and especially the end 45. What the end The manifestation or confirmation of a hidden and doubtfull truth necessary so to be cleered The ending of controversies and satisfaction of our neighbour and justice The cleering of our innocency or duty discharged The glory of God for truth and right to take place as commonly wanting these ends and conditions it must needs be ill and so all swearing as if it be either 1. Of no necessity 2. Or first to no end but either rashly vainly of foolish custome c. Secondly an ill end As 1. in bravery to glory in their shame and 2. Blasphemously to rap out oathes to garnish their speech with such hellish eloquence 3. To falsifie the truth and to deceive by perjury 46. What are vowes A kinde of oathes or promissory oathes which as made to men are onely called oathes but to God are properly named vowes and binde to the performance of some thing promised and vowed 47. What required in promissory oathes That they be of things Lawfull and honest In our power and possible That we meane to performe That we doe also performe for otherwise 1. If lawfull and possible and not performed we are perjured 2. If impossible the oath doth not binde 3. If unlawfull it doth not onely not binde us but we are bound to breake it else we adde sinne to sinne What other conditions required in vowes That it be voluntary not forced or hypocriticall That it be to this good end The glory of God The good of our neighbours and brethren of ones owne soule 48. Of what sorts are vowes Either common to all Christians as the vowes in baptisme c. Or proper to some onely either required on some condition in regard of their place and degree or voluntary c. undertaken of divers things lawfull or indifferent 49. What common errors in oathes and vowes 1. To sweare for malice hire favour falsly or foolishly 2. To vow evill and hurtfull things as murder c. 3. Or vow and not meane to performe at least not performe To performe by halves and not fairly but with delay or diminution and doubling as Ananias and Saphira Acts 5. 50. What is the hainousnesse of the guilt and ofsence hereby The subverting or at least sleighting the truth The mocking of God destroying sidelity The bringing in Atheism by polluting the name of God and his honour in consequent worse then Jewes Turkes or Heathens that in their manner have beene zealous of these things 51. What the generall duty affirmed The glorifying of God especially in our speech and right use of the tongue wherein wee exceed all other creatures on earth yet proceeding also from the heart and budding forth into holy life and godly conversation 52. How especially scene In our taking care and making a conscience of 1. Speaking the truth from the heart 2. Speaking reverently of the great and fearfull name of the Lord and so on any occasion to remember it 3. Using the same religiously in our speech and communication 4. The vow in Baptisme and so of leading a godly and Christian life 53. VVhat is else here intimated All possible reverence and honour with all carefulnesse to be exhibited as the condemning of all neglect thereof in any degree and so all foolish idle and trifling speeches on no occasion as O good God O Lord O Jesus c which though seeming good yet as without the heart and idlely uttered without affection towards God or ground for them accounted dallying with the name of God and an offence or prayers and such like devotions as to say Our Father which art in heaven c. or I beleeve in God the Father never thinking of him whose holy name we utterwith our unadvised lips what it is but to take his name in vaine or mocke God and how much more with rash and beastly and so much more to bee abhorred of customary oathes or curses hereby condemned 54. VVhat reasons of this Commandement A two fold reason noted 1. Implicite from the name of the Lord thy God 2. Expressed in the Commination for the Lord will not c. 55. VVhat the implicite reason For that the Lord is Lord of heaven and earth death and life yea hell and all and can hurle thee headlong thither for thy abuse and so thou shouldest not dare Thy Lord and God from whom all good so what ingratitude is it in the vile swearer curser blasphemer to abuse his holy name Such a Lord as the Divell and all the powers of hell cannot dishonour but he will turne all to his
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
first taken that we doe not murther 3. What manner of Commandement A negative inferring his opposite affirmative viz. thou shalt not only doe no murther or any thing prejudiciall to the life or health or person of thy neighbour or seeke his bloud but by all meanes wish well unto him and seeke the good and preservation of his health life and welfare 4. What the negative part and what here forbidden All murder or injury and hurt to life offered in thought word or deed by plotting wishing counsell or practise against ones 1. neighbour 2. own selfe and that either outwardly in body or inwardly in soul. VVhat the affirmative part or here commanded All preservation or saving of life or benefit to it afforded whether by welwishing counsel or helping hand and so in heart word or deed afforded to ones neighbour or selfe in respect of body or soule 5. How the opposite parts herein seene or opposed As by murder all hurt and injury to life all kindes of it and meanes of procuring thereof to ones owne or neighbours body or soule are to be understood and as to murther and destroying of life is opposed the saving of life and the preservation of the same And as to hurt and injury offered unto it the benefit and helpe in any kinde or by any meanes whether thought word or deed for the saving ones owne or neighbours life of soule or body 6. What things in particular then understood forbidden Murder in the full extent in all the kindes means and occasions thereof with the being accessory or consenting to the same or any kinde thereof and so 1. Anger a short madnesse 2. Hatred a continued and inveterate anger 3. Malice offering to shew it selfe with despite and all uncharitablenesse that are inward murders committed in the soule and often occasions of externall quarrells contentions and murder it selfe 4. Reviling quarrelling brawling slandering and backbiting are murders by the ill and lewd tongue set on the fire of hell setting on foot and often causing further murders 5. Contentions fighting offering wrong doing violence and taking away life murders committed in act c. all which are forbidden here as being murders of the 1. heart and thought 2. tongue and word 3. hand deed the third sort 7. VVhat is murder in the foulest sense The barbarous and actuall taking or making away of ones owne or neighbours life and unjust shedding of bloud 8. VVhat is the hoynousnesse of it A most inhumane and barbarous fact and most to be abhorred as most opposite to the goodnesse of God the giver and preserver of life as is also shewed in the severe punishment bloud for bloud 9. VVhat is to be thought of the former branches thereof As participating of the foulenesse and abomination thereof and tending thereunto to be abhorred of men and be accounted actuall murder before God as who seeth the heart and often accepteth or accounteth the will for the deed 10. VVhence floweth it Usually from the heart and shewing it selfe in the tongue is acted in the deed and by the suggestion of the divell who was the first murderer or a murderer from the beginning a murderer of soules as his eldest sonnes in other murder Cain the murderer of his innocent brother 11. VVhich are the steps to actuall murder 1. Those cruell and poisonous passions in heart of unjust anger hatred malice and the like as the second in 2. Raylings revilings quarrellings and the other abuses of the tongue to uncharity and thirdly 3. The open wrong violence and contentious actions whence murder produced either fully in foulest degree or at least even in the very least degree to uncharity and thereby the murder of the soule whose life in grace and in God is love 12. VVhy say you unjust anger To distinguish it from holy and just anger which is also called godly zeale used to be against sinnes as Moses for the Israelites Idolatry Because God is offended and for his honour as zeale of his glory Seen reconciled after repentance herein seene arising fromlove the love of God by desire of his glory Love of our neighbour and guided by love with desire of his amendment c. 12. How is unjust anger knowne 1. By the groundlesse unadvisednesse thereof often on no just cause but rashnesse and sometimes so habituated that not only ira but iracundia given over to hasty anger 2. Extent 1. in fury immoderate so a short madnesse orrage 2. In continuance growing inveterate to hatred or malice 13. VVhat the fruit of this anger Envy and despitefulnesse or desire and purpose of revenge often breaking out into more bitter flames of evill words and worsedeeds 14. VVhat the opposite duty required Both holy and just anger against sinne and for Gods glory and else long suffering mildnesse and goodnesse by being 1. Slow to anger 2. Ready to forgive 3. Ready to 1. passe by an offence 2. Forget it and 3. Requite good for evill to the offenders by 1. Helping or 2. Praying for them 15. VVhat is hatred An inveterate anger or uncharitablenesse conceived against our neighbour his person or else 1. Whether for evill received or supposed suspected or doubted 2. For no cause but want of love 3. Evill thou hast done to him in unjustice and so fearest requitall 4. His goodnesse and justice most unjustly as Abel hated by Cain for being good and Aristides not loved or favoured for his being just 16. VVhat the fruits The same with the fruits of anger or a more eager desire of revenge and other further mischiefe so budding into open hostility enmity and implacablenesse 17. VVhat the opposite duty required or commanded The hatred of the sinne but love and good esteeme of thy neighbours vertues and person and with readinesse to cover and passe by offences and requite good for evill or to be reconciled 18. VVhat is malice A kinde of violent hatred more obvious to the sense and ready to shew it selfe in action or as it were hatred of the heart shewing it selfe more openly with the bitter sting of desire of revenge or other open and further mischiefe which whiles it is smothered is accounted hatred when it beginneth to worke malice and so the fruits or effects of inhumanity and churlishnesse and opposite duties of humanity and curtesie may be better understood by those of hatred in some sort amplyfied or extended more to the sight and outward appearance 19. VVhat is uncharitablenesse Generally the want of love in any degree and shewing it selfe on any occasions against all sorts of persons whether in prosperity or adversity Whether friends or foes Whether neighbours or strangers or under our command 20. How against those in prosperity and adversity Against those in prosperity by 1. Envy against Superiours as Pompey against Cesar. 2. Emulation against equalls as Cesar against Pompey 3. Disdaine of inferiours as Haman set against Mordecai Against those in a dversity by 1. Contempt in poverty 2. Hardheartednesse in want 3.
Yes but not beyond the intent of the Law which willeth absolute righteousnesse both in our soules and bodies or actions and most inward affections and is hereby a Schoolmaster to bring us unto Christ and when wee are not able to doe it to send us to him that hath done it for us if wee shew our love and obedience by our willingnesse 23. How may our willingnesse be seene 1. By our hate of the things of the flesh 2. By our delight in the Law of the Lord Rom. 7. 16. 3. By our stirring or striving and moving in holy duties 4. By our desire to bee instructed and directed 5. By our growing up in godlinesse and these are also assigned as tokens of our new birth proceeding by degrees in grace directed by the Law profiting and perfected in Christ. 24. What generally commanded here Contentednesse with our estate in not covetting our neighbors goods but submitting our souls to the good will and pleasure of God and his holy Spirit and ordering our selves with thankfulnesse according to the direction of the same in which contentednesse all vertues seeme to shine forth and to be comprehended as Prudence justice temperance fortitude constancy c. both in generall and in particular of all vertues as in their severall kindes and branches is to bee seene as what Christian prudence and heavenly wisedome sheweth it selfe where wee are graciously contented with Gods providence over us and appointment of us in that our estate and condition to doe him such service as therein required what justice towards God and men shineth forth in our readinesse so contentedly to doe our duties what Christian moderation and temperance to be seene above all turbulent affections of vainglory pride or covetousnesse so to submit our selves to Gods will and command and our fortitude and constancy so to continue and persevere as indeed where any virtue is actually there habitually are all the rest virtues and graces goe concatenate there is such mutuall league of love and tye of affinity betweene and among them as no virtue without prudence to gurde it justice the soule and substance of it in the duty whether to God or man our selves or others temperance the mediocrity and moderation of it fortitude the strength of it and courage to proceed constancy the continuance and so the rest humility the ground continency the girdle love the comfort chastity the ornament piety the crowne of them all and each adding a lustre to other and where any deficient the rest blemished by it but in this one contentednesse all generally entertained and every one particularly illustrated by it 25. What are the fruits hereof True blessednesse here and hereafter the promise annexed to the performance of good duties 26. What the whole duty man To feare God and keepe his Commandements 27. VVhat the sum of the Commandements Love 28. VVhat followeth in the Catechisme The explication of that love the summe of the Commandements as it extendeth it selfe to the performance of duties both towards God and men and so to shew what we learne in them SECT 13. The ninth and next Questions Love the sum and substance or root and fountaine of the Law and all good duties therein comprised whether to God or man pertaining so called the royall law of love or fulfilling of the law whose degrees in our duty to God to superiours to equals and inferiors in their severall orders and kindes to be exercised how to love the neighbour as ones owne selfe and what by the Talion law to doe as we would be donâ— to is required our giving honâ—â— to superiours love of equalls all else shewn by hurting none by breach of any the Commandements as 〈…〉 or 〈…〉 incontinency picking and stealing evill speaking lying or slandering or coveting other mens goods and so consequently to use the honest meanes whereby to be better able to perform this to learne to labour in some lawfull calling as God appointeth us with thankefulnesse and contentednesse 1. VVHat doe you chiefly learne in these Commandements Two things my duty towards God and my duty towards my neighbour or the root and fountaine whence these duties doe slow love extending it selfe to God Men. 2. How is love the fountaine of these duties or sum of the Law 1. It is the summe of the Law as it is the whole scope of all good duties and intention of the law and inward forme of that spirituall life we live by grace ready to performe all good duties and so called the royall law of love 2. It is the fountaine and root of his double duty as the love of God produceth the zeale of his glory seeking his honour and so obedience to all the Commandements and thereby performance of duties both to God and men 3. What is thy duty towards God To beleeve in him To feare him and to love him with all my heart minde soule strength as Luke 10. 27. Deut. 6. 5. Mat. 22 28. Marke 12. 30. Whence sloweth the performance of all other services of his and honor done unto him as from the first Commandement all the rest 4. VVhat meane you by this A faith in God producing his feare in love and filiall observance the feare of God the beginning of wisedome performing obedience and love in hearty affection adhering unto him and trusting in him with minde unfainedly seeking knowing and remembring him and soule wholly addicted to his honour and service to the utmost strength and power of both bodily and spirituall faculties persevering therein the substance of the first Commandement and so performing all parts of his service in the rest of the Commandements 5. In what wanner 1. Both to worship him after his will 2. Give him thankes and praise him for his benefits 3. Put my trust in him in distresse 4. Call upon him in all my needs as in the second Commandement 5. Honour his holy name and his word as in the third Commandement 6. Serve him truly all the dayes of my life and especially his Sabbaths as the fourth Commandement 6. VVhat is love to these duties The very foundation of them for if I doe love Cod With all my heart sincerely With all my minde understandingly With all my soule affectionately With all my strength effectually I will assuredly also strive to perform these things and continue in them all the dayes of my life 7. VVhat is thy duty to thy neighbour I. In generall 1. As by our Saviour Christ is taught to love him as my selfe so reade Math. 22. 39. Luke 10. 27. Marke 12. 31. so Lev 19. 18. 2. According to talion Law to doe to all men as we would they should doe unto us by our Saviour taught Math. 7. 12. Luke 6. 31. so Tob. 4. 15. II. Speciall to First superiours as in the fifth Commandement to 1. To love honour and succour father c. 2. Honour and obey King and his c. 3. Submit my selfe to c. 4. Order my selfe lowly c. Secondly all
2. Common as his attributes such as glory honour mercy Iustice c. as called just mercifull c. II. His Word and Sacraments Scripture and all that pertaines to it to make it knowne to men and him in it the preaching hearing it Church persons Saints Sabbaths and ceremonies means whereby we know him 3. His workes of creation heavens that declare the glory of God c Gubernation and providence as his mercies judgements graces and whatsoever any way declare his mighty power or great goodnesse on earth or whatsoever made knowne of him in the Bookes of 1. Scripture the Law and Gospel doctrine and things therein contained his titles names attributes graces and glory 2. Creatures where heaven and earth the pages and every creature character of his glory in which read and represented his creation guiding governance and mighty preservation of them and so al of them speaking and declaring his mighty name and power 13. What is meant by sanctifying Either a 1. Purifying and cleansing of things uncleane as Lepers sinners uncleane persons and their sin and uncleannesse or the like 2. Preferring things poluted and prophane to better and holier use as the Temples of Heathens to Christian use 3. Promoting things of common use to a more sanctified use as Aaron and his sonnes consecrated Priests and water bread and wine so consecrated in the Sacraments 4. Preserving things hallowed in that use as Temples and Oratories to the use and exercise they are appointed 5. Professing and declaring or shewing and setting forth with praise and honour hallowed and sanctifying things and in this sense chiefly understood this sanctifying Gods name as signifying himselfe and his honour though as by it is understood the meanes of it in our selves and other creatures it may bee taken in some of the other senses 4. In what manner As his name is sanctified in the holy and sanctified use of any the creatures or dedicating our selves to his service as we may see in 1. Purifying our soules and consciences from evill workes 2. Converting sinners to God 3. Preserving our bodies and soules in holines and honour doing all good workes to the glory of God 4. But most particularly in speaking and setting forth his honour and glory which is the substance and effect of the third Commandement 5. How is that performed 1. By doing all things pertaining to his honour and manifestation thereof 2. Declining from all things tending to his dishonour 6. How especially and particularly By I. Thinking and meditating graciously of his 1. Holy and great name and so of himselfe in essence persons 2. Titles of his honour and renown 3. Attributes and actions as creation providence mercy Iustice c. 4. Holy Word and Sacraments Law and Gospell 5. Holy Church and Sabbaths and all things dedicate to him and called holy of his holinesse 6. Creatures all of them in heaven and earth II. Speaking discoursing piously religiously of his 1. Holy and great name and so of himselfe in essence persons 2. Titles of his honour and renown 3. Attributes and actions as creation providence mercy Iustice c. 4. Holy Word and Sacraments Law and Gospell 5. Holy Church and Sabbaths and all things dedicate to him and called holy of his holinesse 6. Creatures all of them in heaven and earth III. Doing all the speciall acts of piety and devotion as 1. Preaching his name words and doctrine the Law and Gospel 2. Hearing and receiving the same with reverence 3. Praying and receiving the Sacraments 4. Blessing and praising him 5. Dedicating our selves and soules to his honour 7. How else to be hallowed By declining all impediments of his honour because we see his name too often prophaned by all kinde of evill and wickednesse of mens or the devils invention As 1. Idolatry superstition witchcraft 2. Ignorance 3. Ingratitude 4. Dissimulation and so by Swearing Forswearing Cursing Blasphemy c. Where we desire that all these things evill acts and agents whether men or devils that are against his honour may bee removed and so his name in all places by all and above all to bee honoured and sanctified 8. But his name is most holy and how can it bee more hallowed or prophaned In it selse it is most holy and for ever and so can receive no augmentation or diminution of honour but in regard of the manifestation before men so the wicked seeme to prophane it by their pollutions but indeed come not nighest but onely pollute themselves to their owne perdition that remaining holy for ever and on the contrary the godly strive to hallow it more and so inded procure their owne holinesse and honour and thereby happinesse as God accepteth their good will in setting forth and declaring his honour as especially by 1. Declaring and setting forth his power and greatnesse justice and truth mercy and goodnes 2. Praying to him and praising of him 3. Preaching and declaring his will the Law and Gospel to all men whereby he is most especially honoured even to the ends of the world and all dishonour vices and heresies rooted out 9. Is this then the summe of the third Commandement onely prayed for It may be well understood so 1. Principally that Commandement as where the hallowing of Gods name is commanded according to the scope and words of this petition and all prophanation forbidden utterly as is most plainly apparant 2. So consequently of all the other Commandements of the first Table whereby Gods honour is to be set up in heart as in the first Commandement in the Temple and in his solemne worship as in the second Commandement and especially on his Sabbath as in the fourth Commandement by which means he is more honoured and his name universally glorified as also in the 1. Second petition we desire it openly executed and promoted by his power 2. We desire it may bee willingly performed and submitted udto by our will and best and holiest affections 10. What the sum of this petition then That his name may be honoured and sanctified as acknowledged and declared so amongst all men and the holinesse thereof more famously with all due observances by us and all people glorified whereby 1. We may ascribe all honour to it whether we speake of his titles Behold his creatures Meditate of his words and workes Receive any blessings Be conversant in any holy duties exercises 2. All impediments of his honour may be removed and his honour vindicate from all abuses of unholy and prophane persons or Wordlings 3. He will be pleased so to provide for the preservation of his honour that it may be so hallowed by all people and that consequently his Kingdome of grace may come upon us 11. What is in the letter here expressed Most plainly by the 1. Petition for our selves 2. Intercession for others that God will be pleased to have this duty thus by us and by others done as we pray indefinitely hallowed be thy name and used the Preface our
heart 2. To set at liberty in the spirituall bondage of sinne 3. To inflame us with a kinde of heat of devotion 4. To give patience in adversity and trouble 5. To nourish us in health and prosperity 6. To restore us in sicknesse or extremity 7. To unite us to God in peace and charity 8. To Communicate his graces to us in necessitie 9. To make us whole if weak and lame 10. To preserve us being made whole 11. To strengthen us in all our life 12. To conduct us to glory in our death And according to this is Saint Bernards meditation on the same 12. How is that That this heavenly Manna and divine mystery 1. Is physicke to the body 2. Way to the traveller 3. Strength to the weak 4. Joy to the whole 5. Refuge to the poore 6. Counsell to the rich 7. Help to them in danger 8. Heavenly comfort to the departing soule According to that which saith a reverend moderne Divine 1. If that I am sicke here I may cure me 2. If whole here I may keep me 3. If living here I may comfort me 4. If dead in sin here I may raise me 5. If I desire to burn with the love of God here I may inflame me 6. If I am cold in devotion here I may warme mee 7. If blind here I may enlighten me 8. If spotted here I may cleanse me 9. I will not flie from God as Adam did since here I shall finde grace to strengthen me 13. What sentences of holy Scripture concerning it For our comforts we may remember That 1. To Adam was said that day thou eatest of that tree thou shalt die but of this here to us eat and live for ever Joh. 6. 58. 2. Of mount Sinai it was said he that toucheth the hill Exod. 19. shall die but who commeth to this hill and feast described Esa. 25. 6. shall live 3. In Sampsons Riddle De forte dulcedo and out of this Lion of the Tribe of Juda the sweetnesse of this heavenly Manna in the Eucharist 4. Jacob said surely God is in this place though I was not ware of it Gen. 28. 16. so may we say God is here though we see him not 5. David saith Memoriam fecit mirabilium suorum Psal. 111. true of this holy mystery his memoriall and Tues magnus faciens mirabilia Psal. 86. 9. 6. Abraham weaning Isaac made a feast Gen. 21. 8. Christ to weane us from the love of the world maketh us this heavenly feast 7. To Zacheus was said This day is salvation come unto thy house Luke 19. this is said to our soules by Christs comming 8 Adam cast out of Paradise must eat the bread of carefulnesse man received to grace in Christ doth thus eat the bread of life Angels food 9. The Spouse in the Canticles saith Cant. 5. 1 I have gathered my myrrhe with my spice I have eaten my honey-combe with my honey I have drunk my wine with my milk eat O my friends drink c. so speaketh Christ to our soules in the Eucharist 10. Christ teacheth this salutation Peace be to this house Luke 10. 5. he saith so to us in this and if we open to him he promiseth to sup and rest with us Rev. 3. 21. 14. What should the soule say in this respect It may well answer in the words of the Spouse 1. Ecce Sponsus as the wise Virgins Mat. 25. 6. and go forth to meet him 2. Ecce Ancilla Domini with the blessed Virgin Luke 1. 18. 3. Dic verbum vivet anima with the Centurion Matth. 8 29. 4. Lift up your heads ye gates and be you lift up you everlasting doors and the king of glory shall come in Psal 24. 5. Taste and see how gracious the Lord is c. Psal. 34. 7. 6. Give us Lord this water of life with the woman of Samaria John 4. 7. As the Hart longeth for the water-brookes c. Psal. 42. 15. What other comfortable sayings of the Fathers of this In that reverent stile they use of it as aforesaid and as St. Chrysostome saith it is a miracle of mysteries Saint Cyprian a joyfull solemnity Thomas Aquinas a precious banquet admirable wholesome and full of all sweetnesse as by the ancient Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feast of charity and so generally a great divine venerable inestimable and most noble mystery 16. What is our necessity of it or how discovered By considering 1. Our want and nakednesse without it and what need of refreshing we have in our earthly journey 2. What comfort it bringeth with it bringing Christ and his graces into our houses 3. What is our work our land our people as was demanded of Jonah Jon. 1. 9. 4. Whither our journey tendeth in this our pilgrimage of life 5. Heaven our home and haven and this the onely or chiefe viand we can have for our refreshing on the way 17. How may we be confirmed or farther enflamed with the love and desire of this holy mystery By serious considering and ruminating with thy selfe these or the like holy meditations of the necessity greatnesse worthinesse of this divine and heavenly Sacrament or thy duty in the same and blessednesse by it As 1. How it is Manna Angels food Bread of life the Seale of the Covenant Pledge of Grace c. Marriage feast 2. How in regard of it all earthly honours and substance are vaine And hereby peace is come to thy soule and salvation 3. How whilest thou dost communicate thou art a temple of the holy Ghost and thy soule a house of prayer 4. How by it thou art become a living and new sepulchre for thy Saviours body or which more his graces to reside in 5. How he is thus taken down from the Crosse by thee and lodged in this new Sepulchre in thy garden 6. How hereby myrrhe and pure spices shall flow and distill into that Garden thy Soule 7. How it is the heavenly viand of the soule and onely best refection in thy journey towards heaven and eternity 8. How hereby thou mayest be cured of thy sicknesse of sin blindnes issue of bloud lamenesse or other infirmity 9. How thou art bid to this feast bring but faith and have it and all blessings Pray Lord increase my faith 10. How if Napkins brought from the body of the Apostles wrought cures and miracles how much more this body of the Lord in thee and to thy soule 11. How Christ in his conception tooke our nature and we in this spirituall reception and conception of him partake of his Divine nature 12. How as we receive him here in this state of grace he will hereafter receive us in glory 17. How is our preparation by repentance The examination of the truth of our repeâ—tance by the consideration of the time past and former sins Present weaknesses and infirmities To come our purpose of amendment by leaving our former courses and study to amend our present imperfections by our striving and
heart have a law prescribed to make them holy and acceptable unto the Lord. 3. What manner of Commandement A negative inferring his opposite affirmative viz. not speake untruth or make lyes in uncharitable manner against our neighbour but to preserve truth and charity among all men 4. What the negative part Not to speake or broach untruth in uncharity to the hurt or infamy of our neighbour or our own honest estate credit or good name 5. What the affirmative part To speake and utter truth in charity to the good of our neighbour or our owne honest estate credit and good name 6. How are the parts seene opposite or opposed As truth opposite to untruth Charity to uncharity The good to the hurt or infamy of our neighbour or ones honest estate credit and good name 7. What manner of vice is it forbidden Maledicentia evill and untrue language or lying or abuse of the tongue Whose root an evill heart and thought Whose blossome and branches evill words Whose fruit evill deeds not onely infamy lyes and slander but sometimes reaching as far as the breach of the other Commandements in theft cousenage fraud oppression yea mischiefe of spilling bloud and murder as well by being the fuell of fury in quarrels and contentions as betraying innocent bloud so that an evill tongue the occasion of much evill and hence said set on fire of hell Iam. 3. 8. What manner of duty commanded Good and gracious language or the right use of the tongue that excellent instrument of the soule well used and occasion of much good both to body and soule especially by truth learning and instruction 9. What is truth 1. In the minde a conformity of the minde to the truth of things as they are and so to the mind of God by which they are and were created 2. In the words a conformity of the words to the truth in the minde conceived and so to the things 3. In the deed conformity of actions and deeds to the words and profession of the truth by the tongue 4. In the will a love desire and study of truth which is called veracitas opposite to which is lying and falshood and an unconformity of the Minde to the things as they are or to the minde of God and conformity to the devill the father of lyes Words to the minde or things in truth Deeds to the words or minde in simplicity Will to the love or desire of truth and so a dedication of minde and speech deeds and will to the devill the enemy of God and truth and author of mischiefe whence proceedeth and appeareth commonly the malice of untruth in uncharity 10. What are the parts of the vice here forbidden In opposition to truth and honesty or charity found especially 1. All false witnesse bearing and accusation the maine sin here forbidden 2. All false slanders calumniation and backbiting 3. Tale-bearing and lending the tongue or eare to heare tell or carry false reports 4. Flattering and soothing any for subtilty or advantage 5. Lying and equivocation any untruth against knowledge or conscience of our selves or others in vainglory boasting depraving or diminishing truth or good name 11. How false witnesse bearing In testimonies whether 1. Publique in face of judgment as of the Judge Notaries Lawyers and parties themselves or witnesses Out of judgement but for elections or like publique businesse 2. Private in regard of the authority not appearing or wanting to sight though else publique defamation or libell as else all other private defame or lying 12. How in the Judge to be found In false evill judgment or proceeding therin 1. As rash judgement either The cause not well understood One party onely heard not the other Witnesse of one alone in capitall causes 2. Perverse judgement when the wicked absolved and just condemned as commonly if he be a taker of bribes accepter of persons 3. Being accessory to the offences of others by Admitting needlesse suits Protracting suits Rash imposing oathes Allowing or setting and admitting of false courses or witnesses as in Naboths case and Christs condemnation 13. What then required of the Judge Due proceedings without respect of persons or bribes to the full examination of the truth and giving sentence according to Truth Justice Equity to the Righting of wrong Punishment of vice Maintenance of vertue 14. How false testimony in the Notaries In the Notaries dealing falsly in writing preserving reciting of the Records thereby corrupting them and wronging of right in which they ought to deale truly and justly 15. How in Lawyers 1. By entertaining and promoting evill causes 2. Animating the followers of evill causes and contention as amicos curiae 3. Using false accusations and calumniations against the adverse party 4. Being unfaithfull to the helping a bad or betraying a good cause 5. Taking of fees ambidexter-wise on both hands and betraying the client 16. What their duty then To entertaine or promote no cause they know to be evill To maintaine the good cause with good conscience truly faithfully How false dealing in the parties In going to law for stomacke malice and contention In dealing untruly by 1. Forging false accusations and calumniations false Instruments or Deeds 2. Suborning false witnesses whose duty were that truth charity and right might take place 17. How the offence in the Plaintife or Defendant more in particular In the Plaintife in 1. All causes to seeke the molestation of his neighbour 2. Criminall causes Calumniari to urge untrue and uncertaine matters or crimes Praevaricari making only a show of accusation Tergiversari to fly from his accusation In the Defendant to Deny the truth Appeale without just cause Not submit to judgement lawfully given 18. How the offence of witnesses Either not to give testimony to truth Or give false testimony and that by witnessing what hee knoweth not to be true doubteth or knoweth to be false 19. What their duty then 1. To give testimony when on just occasion required When hee seeth innocency oppressed though unrequired 2. To testifie the truth only wholly Pro 14. 25 What other publique testimonies Out of the place of judgement by publique speeches as Orations writings testimonials for elections or any other advancement that onely truth and worthy persons be allowed not falshood spread and unworthy persons promoted 20. What other private testimonies 1. In reprehension or dispraising of vertues or commendable things or extenuation of the same 2. In extolling or praising vices and bad things with undue and untrue testimony contrary to honesty and charity and if in presence is flattery or derision or else reviling and contumely in absence growing towards slander or mocking howsoever evill cursed speaking Opposite to which wee ought constantly on all occasions to praise and acknowledge vertue and discommend vice 21. What is slanders and backbiting A false testimony behinde ones backe to the wrong of the good name dear as life or credit so a kind of murder and also a blasphemy against
men and against the truth of God and his honour 22. What is the heynousnesse of it Not onely lying but evill and cursed speaking with malice in the heart poison in the tongue and dart in the lips wounding the speaker the hearer and the party wronged three at one blow a sharp rasour of the devills razing out a mans name and worthy to be razed out of the booke of life 23. How is it used Either by privy whispering defamatory libels and sowing and spreading publicke rumours and calumniations in any sort to the devouring of a man in his good name and credit and raising an ill name so as he that hath an ill name halfe hanged as the proverb is these may seem the divells hangmen as their tongues indeed set on the fire of hell and the poison of aspes under their lips poisoneth that pretious ointment of a good name 24. What tale-bearing A kinde of slander usually understood in small matters for if it be with foule defamation it is grosse slander to which are accessory the receivers of false reports for as there could not well bee theeves if no receivers so no tale-carriers if there were not tale-receivers giving encouragement to the same 25. What is the subject of it Commonly detraction calumny or scorne and so the soule water of malediction tendeth to the wrong of the neighbour and uncharity howsoever used or sprinkled if in his 1. Presence by reviling and derision 2. His absence by slander in backbiting c. Whisperers and tale-bearers to his disparagement and disgrace 26. What the heinousnesse Next to the slanderer and blasphemer both they that tell and receive tales that love to tell and heare lyes theeves to their neighbours good name and enemies to truth and charity and as they blot his good name theirs to be blotted out of the Booke of life and they rooted out of Gods City and holy Hill Psal. 15. 27. What of flatterers Next to those long tongued tale-bearers and raisers of rumors and false reports or sharpe tongued slanderers with poison of aspes under their lips these smooth tongued trencher-flies and parasites whose words are smoother then oile yet very swords and not farre from sycophants whose words may melt like butter yet war in the heart and oalumny in the libell all of them abusing the tongue in lying and untruth these to flattery and fraud 28. What is flattery A deceitfull and false praise or per fallacem laudem seducionem a beguiling by false praise and so an abuse of the truth and the flattered person to his face as a falshood and deceitfull lye in the flatterers tongue so with the flatterers were busie mockers and commonly used lying and colloguing Gnathos and base fellowes to smooth up vaine-glorious Thrasos and Braggadoches of skil or valour in their vaine humour when what ever the one will boastingly say the other will be ready lyingly and blasphemously to sweare 29. How is it else seen Either by 1. Salutation and smoothing with them we meane to hurt as Joab that saluting slew Abner 2 Sam. 3. 27. 2. Commendation beyond measure for our profit or advantage as to get our living by this trade of lying so parasites 3. Disparaging of any to please others as whisperers liars and tale-bearing flatterrs 4. Soothing men in vices contrary to vertue and honesty extenuating their foule sinnes and calling their other sinnes none or vertues so if Preachers sow pillowes under sinners elbowes and do not plainly shew sin Gods judgements Generally in all belying the truth in any degree to the soothing of others in sinne or but dissembled holinesse or shew of goodnesse whether to insinuate himselfe or sucke advantage as calling the prodigall liberall the Machiavil-like politicians discreet or even quite opposite the foolish wise and prudent or the prophane devout and godly the base and degenerous noble as sometimes above measure alwaies fainedly extolling and deceiving them with smooth words for sinister ends 30. What of lying and equivocations The direct abuse of truth and so in some degree of charity whether against a mans knowledge or with doubting of the truth as every lye or with an intent to deceive as equivocation a cunning and subtill couched lye 31. What sorts of lying or falshood Either in 1. Jest as the jesting lye mendacium jocosum to sport our selves withall or others and as alwaies vaine often ill as tending to others hurt or disparagement so jesters over witty rake-hells and travellers spreaders of newes and such surrilous wits not seldome offend 2. Earnest as the Officious lye Officiosum Mendacium Pernitious lye Maliciosum Varnished lye Fucosum Boasting lye Ventosum Equivocating lye Ingeniosum 32. How the officious lye In great necessities used as by Abraham saying Sarah was his sister for feare not telling the truth or all the truth by Isaac so of Rebecca Jacob saying he was Esau by his mother commanded not to be allowed of though God turned it to a good end 33. What of the pernitious lye Wanting all colour or excuse void of all good nesse and by whomsoever used tradesmen or others as out of malice or to the hurt and prejudice of others shewing them that use it children of the Divell the adversary of truth and charity and father of lyes and deceit 34. What of the varnishing lye A colourable excuse of some fraud in or towards others flattery towards ourselves Adams fig-tree leaves to hide shame but such excuses never serve the turn but rather make it more odious Gehazi punished with leprosie and Ananias and Saphira with death in their colourable excuse or varnished lye to cover their offence 35. How of the boasting lye A vaine-glorious lye full of windy vanity cousening our selves most as plainly seene of others though dissembled and so accompanied with a double fraud of vaine-glory and dissimulation 36. What of equivocation A subtill and ingenious lye and though often used and practised by her most subtill masters professed and patronised or defended so the ilnesse apparant by the shame to protect it though the witinesse may countenance it as that and all mentall reservations blindefold the truth pretended to save themselves from danger which if it were in a good cause came neare an officious lye which is not yet approved of but in an ill matter is apparant falsity and dissimulation joyned with offence 37. How is it so ill then In the falsity opposite to truth and to blinde the same In the end to smoother the truth and deceive In the manner of it dissimulation and fraud In the authour the divell who equivocating with Adam in paradise in counselling him to the making of himself like to the Gods or Angells but evill ones and so usually in his Oracles by equivocations deceiving the simple and his servants as Julian Valens Hildebrand c. By sayings doubtfully to be interpreted divers waies Aio te Eacida Romanos V. D. and many others the like And thus taken up upon trust by those that