Books which may be read in another place If any say that I speak against that which I want my self I only desire that it may not be those who cast by my Catholick Theologie Methodus Theologiae c. with no other Accusation but because they are too Scholastical Accurate and hard for them I here bewail it as my great sin against God that in the Youth of my Ministry Pride made me often blush with shame for want of Academical Degrees but usually God will not have us bring our own humane honour to his Service but setch honour from him in faithful serving him Fringes and Laces must be last set on when the Garment is made and not be the ground or Stamen of it There have been men that have desired their Sons to learn all the Oriental Tongues and the rare Antiquities and critical applaudâ—d sort of Learning not for its own worth but that they might Preach the Gospel with the advantage of a greater name and honour And this course hath so taken up and formed such Students into the quality of their Studies when their Souls should have been taken up with Faith and Love and Heavenly Desires and Hopes that it hath overthrown the end to which it was intended and rendred such Students unfit for the Sacred Ministry and caused them to turn to other things When others who as Usher Bochart Blondel c. have first taken in a digested Body of saving Truth have after added these Critical Studies at full maturity have become rare Blessings to the Church Let those that think all this digressive or unmeet for the Preface to a Catechism Pardon that which the Worlds Miscarriages and Necessities bespeak If at least Masters of Families by such helps diligently used will keep up Knowledge and Religion in their Houses it is not publick failings in Ministers nor the want of what is desirable in the Assemblies that will root out Religion from the Land But if the faithful prove few they must be content with their Personal Comforts and Rewards there is nothing amiss in the heavenly Society and the World which we are entering into Come Lord Iesus Come quickly Amen Lond. Octob. 3. 1682. The CONTENTS Chap. 1. THE Introduction About Catechizing and Learning pag. 1 Chap. 2. How to know our selves by Nature p. 6 Chap. 3. Of the natural Knowledge of God and Heaven p. 9 Chap. 4. Of Gods Kingdom and Government of Man and Providence p. 13 Chap. 5. Of Gods Law of Nature and Natural Officers p. 19 Chap. 6. Of supernatural Revelation of Gods Will to Man and of the Holy Scriptures p. 27 Chap. 7. Of the Christian Religion what it is and of the Creed p. 27 Chap. 8. Of Believing what it signifieth in the Creed p. 70 Chap. 9. Of the first Article I Believe in God the Father almighty maker of Heaven and Earth p. 82 Chap. 10. Of Gods Almightiness and Creation p. 88 Chap. 11. Of the Person of Jesus Christ the only Son of God p. 92 Chap. 12. How Christ was Conceived by the Holy Ghost and Born of the Virgin Mary 97 Chap. 13. Suffered under Pontius Pilate was Crucified Dead and Buried he descended into Hell p. 101 Chap. 14. The third day he rose again from the Dead p. 109 Chap. 15. He ascended into Heaven and sitteth on the right hand of God the Father c. p. 113 Chap. 16. From thence he shall come to Judge the Quick and the Dead p. 116 Chap. 17. I Believe in the Holy Ghost p. 123 Chap. 18. The holy Catholick Church p. 130 Chap. 19. The Communion of Saints p. 136 Chap. 20. The Forgiveness of Sins p. 144 Chap. 21. The Resurrection of the Body p. 154 Chap. 22. The Life everlasting p. 165 Chap. 23. What is the true Use of the Lords Prayer p. 173 Chap. 24. Our Father which art in Heaven Expounded p. 177 Chap. 25. Hallowed be thy Name p. 182 Chap. 26. Thy Kingdom come p. 198 Chap. 27. Thy Will be done on Earth as it is in Heaven p. 209 Chap. 28. Give us this day our daily Bread p. 213 Chap. 29. Forgive us our Trespasses as we forgive c. p. 219 Chap. 30. Lead us not into Temptation but deliver us from evil p. 224 Chap. 31. For thine is the Kingdom the Power and the Glory for ever Amen p. 227 Chap. 32. Of the Ten Commmandments in general p. 229 Chap. 33. Of the Preface to the Decalogue p. 233 Chap. 34. Of the first Commandement p. 239 Chap. 35. Of the second Commandement p. 251 Chap. 36. Of the third Commandement p. 262 Chap. 37. Of the fourth Commandement p. 273 Chap. 38. Of the fifth Commandement p. 290 Chap. 39. Of the sixth Commandement p. 314 Chap. 40. Of the seventh Commandement p. 324 Chap. 41. Of the eighth Commandement p. 337 Chap. 42. Of the ninth Commandement p. 353 Chap. 43. Of the tenth Commandement p. 365 Chap. 44. Of the Sacred Ministry Church and Worship p. 380 Chap. 45. Of Baptism p. 392 Chap. 46. Of the Sacrament of Christs sacrificed Body and Blood p. 412 Chap. 47. How to prepare for a safe and Comfortable Death p. 432 Amend these misprintings with your Pens PAge 31. line 21. for the read that p. 58. l. 24. r. maketh p. 95. l. 21. for least r. last p. 99. l. 6. for light r. sight p. 166. l. 3. blot out with Henoch p. 200. l. 10. for were r. where p. 202. l. 8. r. every p. 208. l. 6. blot out for p. 374. l. 31. for any r. my In some places the same things are repeated the occasions being divers and the Author having not strength and time to correct the Copy Books of Mr. Baxter's sold by T. Parkhurst at the Bible and three Crowns at the lower end of Cheapside near Mercers-Chappel 1. CHristian Directory or Body of Practical Divinity 2. Catholick Theologie in three Parts 1. Pacifying Principles 2. Pacifying Practices 3. Pacifying Disputations fol. 3. Life of Faith in three parts 1. Sermon on Heb. 11. Preached before his Majesty publisht by his Command 2. Instructions for Confirming Believers in the Christian Faith 3. Directions to live by Faith Quarto 4. Disputations of Original Sin Octav. 5. An Apology for the Nonconformists Ministry Quarto 6. Which is the True Church A Defence of Protestantism against Popery 7. An Answer to Mr. Dodwell confuting an Universal Church-Supremacy and defending Dr. Isaac Barrow against it 8. True History of Councels Inlarged and Defended against a Pretended Vindicator of the Primitive Church To which is added Diocesan Churches not yet Discovered in the Primitive times or A Defence of the Answer to Dr. Stillingfleets Allegations out of Antiquity for such Churches THE CATECHIZING OF FAMILIES OR A TEACHER of HOUSHOLDERS How to Teach their Housholds Useful also to School-Masters and Tutors of Youth The Questions are the Learners and the Answers the Teachers CHAP. I. The Introduction Qu. 1. WHat is it which must be Taught and Learned Ans. All
with desire and hope As Heaven is the State and Place where God shineth to the understanding Creature in the greatest Glory and where he is best known so it is this heavenly Glory seen to us by Faith which is the most Glorious of all the Names or Notices of God to be hallowed by us Q. 19. What is the profaning of this Name of God A. The minding only of Earthly and Fleshly things and not believing considering or admiring the heavenly Glory Not loving and praising God for it nor desiring and seeking to enjoy it Q. 20. So much of God's Works which make him known Next tell us what you mean by the Words which you call his Name A. 1. All the Sacred Scripture as it maketh known God to us by History Precepts Promises or Penal Threats With all God's Instituted means of Worship 2. More specially the Descriptions of God by his Attributes 3. And most specially his Proper Name GOD Iehovah c. Q. 21. I 'le not ask you what his Attributes are because you have told us that before But how is this Name of God to be hallowed A. When the Soul is affected with that Admiration Reverence Love Trust and Submission to God which the meaning of these Names bespaeks And when the manner of our using them expresseth such affections Especially in publick Praises with the Churches Q. 22. How is this Name of God prophaned A. When it is used lightly falsly unreverently without the aforesaid Holy regard and affections Q. 23. III. What is that which you call God's Name imprinted on Mans Mind A. God made Man very good at first and that was in his own Image And so much of this is either left by the interposition of Grace in lapsed Nature or by common Grace restored to it as that all Men till utterly debauched would fain be accounted Good Pious Vertuous and Just and hate the imputation of Wickedness dishonesty and Badness And on the Regenerate the Divine Nature is so renewed as that their Inclination is towards God and HOLINESS TO THE LORD is written on all their Faculties And the Spirit of God moveth on the Soul to actuate all his Graces and to plead for God and our Redeemer and bring Him to our Remembrance to our Affections and to subject us wholly to his Will and Love And thus as the Law was written in Stone as to the Letter which is written only on tender fleshy Hearts as to the Spirit and Holy effect and disposition so the Name of God which is in the Bible in the Letter is by the same Spirit imprinted on Believers Hearts that is They have the Knowledge Faith Fear and Love of God Q. 24. How must we hallow this inward Name of God A. 1. By Reverencing and Loving God that is God's Image and Operations in us Not only God as glorified in Heaven but God as dwelling by Grace in Holy Souls must be remembred and reverenced by us 2. By living as in habitual Communion and Conversation with that God who dwelleth in us and who hath made us his Habitation by the Spirit 3. And by ready obeying the moving Operations of the Spirit for God And to contemn or resist these inward Ideas Inclinations and Motions is to prophane the Name of God Q. 25. But what is all this to the Sanctfying of God himself A. The Signs are but for him that is signified It is God himself that is to be admired Loved and Honoured as notified to us by these Signs or Name otherwise we make Idols of them In a Word God must be Esteemed Reverenced Loved Trusted and Delighted in Transcendently as God with affections proper to himself and this is to Sanctifie him by advancing him in our Heart in his Prerogative above all Creatures And all Creatures must be used respectively to this Holy End And specially those Ordinances and Names which are specially Separated to this use And nothing must be used as common and unclean especially in his Worship and Religious Acts. CHAP. XXVI Thy Kingdom come Qu. 1. WHy is this made the Second Petition A. To tell us that it must be the Second thing in our Desires We are to begin at that which is highest most excellent and ultimate in our Intentions and that is Gods Glory shining in all his Works and seen admired honoured and praised by Man which is the hallowing of his Name and the Holy Exalting him in our Thoughts Affections Words and Actions above all Creatures And we are next to desire that in which God's glory most eminently shineth And that is his Kingdom of Grace and Glory Q. 2. What is here meant by the Kingdom of God A. It is not that Kingdom which he hath over Angels and the innumerable glorious Spirits of the Heavenly Regions For these are much unknown to us and we know not that there is any Rebellion among them which needeth a Restoration But Man by Sin is fallen into Rebellion and under the Condemnation due to Rebels And by Christ the reconciling Mediator they are to be restored to their subjection to God and so to his Protection Blessing and Reward And because they are Sinners corrupt and guilty they cannot be Subjects as under the Primitive Law of Innocency And therefore God hath delivered them to the Mediator as his Vicegerent to be governed under a Law of healing Grace and so brought on to Perfect Glory So that the Kingdom of God now is his Reign over fallen Man by Christ the Mediator begun on Earth by Recovering Grace and perfected in heavenly Glory Q. 3. But the Scriptures sometimes speaks of the Kingdom of God as come already when Christ came or when he rose and ascended to his Glory and sometime as if it were yet to come at the great Resurrection Day A. In the first case the meaning is that the King of the Church is come and hath established his Law of Grace and Commissioned his Officers and sent forth his Spirit and so the Kingdom of healing Grace is come But in the second case the meaning is that all that Glorious Perfection which this Grace doth tend to which will be the Glory of the Church the Glory of Christ therein and the Glorification of Gods Love is yet to come Q. 4. What is it then which we here desire A. That God will enlarge and carry on the Kingdom of Grace in the World and bear down all that Rebells and hindereth it and particularly in our selves And that he would hasten the Kingdom of Glory Q. 5. Who is it then that is the King of this Kingdom A. GOD as the absolute Supream and Iesus Christ the Son of God and Man as the Supream Vicegerent and Administrator Q. 6. Who are the Subjects of this Kingdom A. There are three sorts of Subjects 1. Subjects only as to Obligation And so those without the Church are Rebellious obliged Subjects 2. Subjects by meer Profession And so all Baptized professing Christians
ultimate End Our Natures being maintained and our sin and punishment forgiven we next need deliverance from all Evils that we are in danger of for the time to come and then we are saved Q. 2. What is meant by Temptation A. Any such Tryal as may overcome us or hurt us whether by Satan or by the strong allurements of the World and Flesh or by Persecutions or other heavy Sufferings which may draw us to sin or make us miserable Q. 3. Doth God lead any into Temptation A. 1. God placeth us in this World in the midsâ— of Tryals making it our duty to resist and overcome 2. God permitteth the Devil by his suggestions and by the World and Flesh to tempt us 3. God tryeth us himself by manifold afflictions and by permitting the Temptations of Persecutors and Oppressors Q. 4. Why will God do and permit all this A. It is a Question unmeet for Man to put It is buâ— to ask him Why he would make a rank of reasonablâ— Creatures below confirmed Angels And why he would make Man with free will And why he will not give us the Prize without the Race and the Crown without the Warfare and Victory And you may next ask Why he did not make every Star a Sun and every Man an Angel and every Beast and Vermine a Man and every Stone a Diamond Q. 5. Doth God Tempt a Man to sin A. No Sin is none of God's End or Desire Satan tempts Men to Sin and God tempteth Men to trie them whether they will sin or be faithful to him to exercise their Grace and Victory Q. 6. Is it all that we need that God lead us not into Temptation A. The meaning is that God who over-ruleth all things will neither himself trie us beyond the strength which he will give us nor permit Satan Men or Flesh to over-tempt us unto sin Q. 7. But are we not sure that this Life will be a Life of Trial and Temptation and that we must pass through many Tribulations A. Yes But we pray that they may not be too strong and prevalent to overcome us when we should overcome Q. 8. What be the Temptations of Satan which we pray against A. They are of so many sorts that I must not here be so large as to number them You may see a great number with the Remedies named in my Christian Directory But in general they are those by which he deceiveth the Understanding perverteth the Will and corrupteth our Practice and this about our state of Soul or about our particular actions to draw us to sins of Commission or of Omission against God our selves or others The particulars are innumerable Q. 9. What is the Evil that we pray to be delivered from A. The evil of sin and Misery and from Satan our selves and Men and all hurtful Creatures as the Causes Q. 10. What is the reason of of the Connexion of the two parts of this Petition Lead us not into Temptation but deliver us from Evil A. Temptation is the means of sin and sin the cause of misery And they that would be delivered from sin must pray and labour to be delivered from Temptation And they that would be delivered from misery must be delivered from sin Q. 11. May not a tempted Man be delivered from Sin A. Yes when the Temptation is not chosen by him and cannot be avoided and when it is not too strong for him grace assisting him Q. 12. What duty doth this Petition oblige us to and what sin doth it reprehend A. 1. It binds us to a continual humble sense of our own corrupt dispositions apt to yield to Temptations and of our danger and of the evil of Sin And it condemneth the unhumbled that know not or fear not their pravity or danger 2. It binds us all to fly from Temptations as far as Lawfully we can and condemneth them that rush fearlesly on them yea that tempt themselves and others The best Man is not safe that will not avoid such Temptations as are suited to his corrupt Nature when he may While the bait is still near unto his Senses he is in continual danger 3. It binds us to feel the need of Grace and God's deliverance and not to trust our corrupted Nature and insufficient strength Q. 13. How doth God deliver us from Evil A. 1. By keeping us from over strong Temptation 2. By his assisting Grace 3. By restraining Satan and wicked Men and all things that would hurt us and by his merciful Providence directing preserving and delivering us from sin and misery CHAP. XXXI For thine is the Kingdom the Power and the Glory for ever Amen Qu. 1. WHat is the meaning of this Conclusion and it's Scope A. It is a form of Praise to God and helps to our Belief of the hearing of our Prayers Q. 2. Why is it put last A. Because the Praise of God is the highest step next Heaven a Q. 3. What is the meaning of Kingdom Power and Glory here A. By Kingdom is meant that it belongeth only to God to Rule all the Creatures dispose of all things and by Power is meant that by his Infinite Perfection and Sufficiency he can do it And therefore can give us all that we want and deliver us from all that we fear And by Glory is meant that all things shall be ordered so as the Glory of all his own Perfections shall finally and everlastingly shine forth in all And his Glory be the End of all for ever Q. 4. What is the reason of the Order of these three here A. I told you that the last part ascendeth from the lowest to the highest Step God's Actual Government is the cause of our deliverances and welfare God's Power and Perfection is it that manageth that Government God's Glory shining in the perfected form of the Universe and specially in Heaven is the ultimate End of all Q. 5. But it seems there is no Confession of Sin or Thanksgiving in this Form of Prayer A. It is the Symbol or Directory to the wills Desire And when we know what we should desire it is implyed that we know what we want and what we shall bewail and what we should be thankful for And Praise includeth our Thanksgiving Q. 6. Why say we for ever A. For our Comfort and God's honour expressing the Everlastingness of his Kingdom Power and Glory Q. 7. Why say we Amen A. To express both our Desire and our Faith and Hope that God will hear the Desires which his Spirit giveth us through the Mediation of Iesus Christ. CHAP. XXXII Of the Ten Commandements in General Qu. 1. ARE the Ten Commandements a Law to Christians Or are they abrogated with the rest of Moses Law A. The Ten Commandements are considerable in three States 1. As part of the Primitive Law of Nature 2. As the Law given by Moses for the peculiar Government of the Iews Common-wealth 3. As the
Law of Iesus Christ. 1. The Law of Nature is not abrogate though the terms of Life and Death are not the same as under the Law of Innocency 2. The Law of Moses to the Iews as such never bound all other Nations nor now bindeth us but is dead and done away 2 Cor. 3. 7 9 10 11. Rom. 2. 12. 14 15. 3. 19. 7. 1 2 3. Heb. 7. 12. 1 Cor. 9. 21. But seeing it was God that was the Author of that Law and by it expresly told the Iews what the Law of Nature is we are all bound still to take those two Tables to be God's own Transcript of his Law of Nature and so are by consequence bound by them still If God give a Law to some one Man as that which belongs to the Nature of all Men though it bind us not as a Law to that Man it binds as Gods exposition of the Law of Nature when notified to us 3. As the Law of Christ it binds all Christians Q. 2. How are the Ten Commandements the Law of Christ A. 1. Nature it self and lapsed Mankind is delivered up to Christ as Redeemer to be used in the Government of his Kingdom And so the Law of Nature is become his Law 2. It was Christ as God-Redeemer that gave the Law to Moses and as it is a Transcript of the Common Law of Nature he doth not revoke it but suppose it 3. Christ hath repeated and owned the Matter of it in the Gospel and made it his Command to his Disciples Q. 3. Is there nothing in the Ten Commandements proper to the Israelites A. Yes 1. The Preface Hear O Israel And that brought thee out of the Land of Egypt out of the House of Bondage 2. The stating the Seventh Day for the Sabath and the strict Ceremonial Rest commanded as part of the Sanctifying of it Q. 4. How doth Christ and his Apostles contract all the Law into that of Love A. God who as Absolute Lord Owneth moveth and disposeth of all doth as Soveraign Ruler give us Laws and excute them and as Love and Benefactor giveth us all and is the most Amiable Object and End of all So that as to Love and Give is more than to Command so to be Loved is more than as a Commander to be Obeyed But ever includeth it though it be eminently in its Nature above it So that 1. Objectively Love to God our Selves and Others in that measure that it is exercised Wisely is Obedience Emenently and somewhat higher 2. And Love as the Principle in Man is the most powerful Cause of Obedience supposing the Reverence of Authority and the fear of punishment but is somewhat more Excellent than they A Parents Love to a Child makes him more constant and full in all that he can do for him than the Commands of a King alone would do In that measure that you Love God you will heartily and delightfully do all your duty to him and so far as you love Parents or Neighbours you will gladly promote their Honour Safety Chastity Estates Rights and all that 's theirs and hate all that is against their good And as Parents will feed their Children though no fear of punishment should move them so we shall be above the great necessity of the fear of punishment so far as God and Goodness is our delight Q. 5. How should one know the meaning and extent of the Commandements A. The words do plainly signifie the Sence And according to the reasonable use of Words Gods Laws being perfect must be thus expounded 1. The commanding of Duty includeth the forbidding of the contrary 2. Under General Commands and Prohibitions the kinds and particulars are included which the General word extendeth to 3. When one Particular sin is forbidden or duty Commanded all the Branches of it and all of the same kind and reason are Forbidden or Commanded 4. Where the End is commanded or forbidden it is implyed that so are the true Means as such 5. Every Commandement extendeth to the whole Man to our Bodyes and all the Members and to the Soul and all its Faculties respectively 6. Commands bind us not to be alwayes doing the thing Commanded Dutyes be not at all times duty But Prohibitions bind us at all times from every sin when it is indeed a sin 7. Every Command implyeth some reward or benefit to the Obedient and every sin of Omission or Commission is supposed to deserve punishment though it be not named 8. Every Command supposeth the thing Commanded to be no Natural impossibility as to see Spirits or into the Heart of the Earth to know that which is not intelligible c. But it doth not suppose us to be Morally or Holily disposed to keep it or to be able to change our Corrupt Natures without God's Grace 9. So every Command supposeth us to have that Natural freedom of Will which is a self-determining Power not necessitated or forced to sin by any But not to have a Will that is free from Vicious inclinations Nor from under God's disposing power 10. The breach of the same Laws may have several sorts of punishment By Parents by Masters by Magistrates by the Church On Body on Name on Soul in this Life by God and finally heavier punishment in the Life to come 11. The sins here forbidden are not unpardonable but by Christs Merits Sacrifice and Intercession are forgiven to all true penitent converted Believers CHAP. XXXIII Of the Preface to the Decalogue Qu. 1. VVHat are the Parts of the Decalogue A. I. The Constitution of the Kingdom of God over Men described And II. The Administration or Governing Laws of his Kingdom Q. 2. What words express the Constitution of God's Kingdom A. I am the Lord thy God which brought thee out of the Land of Egypt out of the House of bondage Q. 3. What is the Constitution here expressed A. 1. GOD the Soveraign 2. Man the Subject 3. The work of God which was the next Foundation or reason of the mutual Relation between God and Man as here intended Q. 4. What is included in the first part of God's Soveraignty A. 1. That there is a God and but One God in this special Sence 2. That the God of Israel is this One true God who maketh these Laws 3. That we must all obey him Q. 5. What is GOD what doth that word here mean A. This was largely opened in the beginning Briefly to be GOD is to be a Spirit Infinite in Being in Vital Power Knowledge and Goodness of whom as the efficient Cause and through whom as the Governour and to whom as the End are all things else related to us as our Creator and as our Absolute Owner Our Supream Ruler and our greatest Benefactor Friend and Father Q. 6. What words mention Man as the Subject of the Kingdom A. Hear O Israel and Thy God that brought Thee c. Q. 7. What
If all Magistrates loved the People as themselves how would they use them If Bishops and Teachers loved others as themselves and were as loth to hurt them as to be hurt and to reproach them as to be reproached and to deliver them from Poverty Prison or Danger as to be safe themselves what do you think would be the consequent How few would study to make others odious or â—o ruine them how few would backbite them or â—ensoriously condemn them if they loved them as themselves If all this City and Kingdom loved each other as themselves what a foretast would it be of Heaven on Earth How delightfully should we all live together Every man would have the good of all others to rejoice in as his own And be as ready to relieve another as the right hand will the left We can too easily forgive our selves our faults and errours and so should bear with others Love is our Safety who is afraid of any one who he thinks loveth him as himself who is afraid that he should persecute imprison or destroy himself unless by ignorance or distraction Love is the delight of Life when it is mutual and is not disappointed what abundance of Fears and Cares and Passions and Law-suit's would it End It is the fulfilling of the preceptive part of the Law and as to the penal part there is no use for it where Love prevaileth To such saith Paul there is no Law They are not without it but above it so far as it worketh by fear 5. Love is the Preparation and Foretast of Glory Fear Care and Sorrow are distantly preparing works but it 's Ioyful Love which is the immediate Preparation and foretast There is no War no Persecution no Hatred Wrath or Strife in Heaven But perfect Love which is the uniting Grace wiâ—… there more nearly unite all Saints than we that aâ—… in a dividing world and body can now conceive or perfectly believe Q. 12. Is there any hope that Love should reign on Earth A. There is hope that all the Sound Believers should increase in Love and get more victory over Selfishness For they have all that Spirit of Love and obey Christs last and great Command and are taught of God to Love one another yea they dwell in Love and so in God and God in them and it will grow up to Perfection But I know of no hope that the Malignant Seed of Cain should cease the hating of them that are the Holy seed save as Grace converteth any of them to God Of any Common or universal Reign of Love I see no Prognosticks of it in Rulers in Teachers or any others in the World Prophesies are dark But my greatest hope is fetcht from the three first Petitions of the Lords Prayer which are not to be put up in Vain Q. 13. What should we do towards the increase of Love A. 1. Live so blamelesly that none may find just matter of hatred in you 2. Love others whether they Love you or not Love is the most powerful cause of Love 3. Do hurt to none but by necessary Justice or defence And do as much good as you can to all 4. Praise all that is good in men and mention not the Evil without necessity 5. Do all that you can to make men Holy and winne them to the Love of God And then they will Love each other by his Spirit and for his sake 6. Do all that you can to draw men from sinfull worldly Love For that Love of the World which is Enmity to God is also Enmity to the love of one another Further than you can draw men to center in Christ and in holy Love there is no hope of true Love to others 7. Patiently suffer wrongs rather than provoke men to hate you by unnecessary seeking your right or revenge Q. 14. Is all desire of another mans unlawfull A. All that is to his hurt loss and wrong You may desire another mans daughter to Wife by his Consent or his House Horse or Goods when he is willing to sell them But not else Q. 15. But what if in gaming betting or trading I desire to get from him though to his loss A. It is a covetous selfish sinfull desire You must desire to get nothing from him to his loss and hurt Q. 16. But what if he consent to run the hazard as in a Horsâ—-race a Game a Wager c It 's no wrong to a Consenter A. The very desire of hurtful drawing from him to your self is selfish sin If he consent to the hazard it is also his covetous desire to gain from you And his sin is no excuse for yours And you may be sure it was not the Loss that he consented to But if he do it as a Gift it 's another Case Q. 17. What be the worst sorts of Covetousness A. 1. When the Son wisheth his Fathers death for his Estate 2. When men that are Old and near the Grave still covet that which they are never like to need or use 3. When men that have abundance are never satisfied but desire more 4. When they will get it by Lying Extortion or other wicked means even by Perjury and Blood as Iezebel and Ahab got Naboths Vineyard 5. When Princes not content with their just Dominions invade other Mens and plague the World with unjust Warres Blood and Miseries to enlarge them Q. 18. How differ Charity and Iustice A. Charity Loveth all because there is somewhat in them lovely and doth them good without respect to their Right because we love them Justice respecteth men as in the same Governed Society under God or Man and so giveth every man his due Q. 19. Is it Love or Justice that saith Whatever you would that men should do to you do ye also to them A. It is both Justice saith Do right to all and wrong to none as you would have them do to you Charity saith Love and pity and relieve all to your power as you would have them Love Pity and Relieve you Q. 20. Hath this Law no exceptions A. It supposeth that your own Will for your selves be just and good If you would have another make you drunk or draw you to any sinfull or unclean Pleasure you may not therefore do so by them But do others such right and good as you may lawfully desire they should do to you Q. 21. What are those Foundations on which this Law is built A. 1. That as God hath made us Individual Persons so he is the free Distributer of his allowance to every Person and therefore we must be content with his allowance and not covet more 2. That God hath made us for Holiness and endless Happiness in Heaven And therefore we must not so Love this World as to covet fulness and desire more of it than God alloweth us 3. That God hath made every man a member of the humane World and every Christian a Member of