vse namely that it is not now as common bread to feede our bodies onely but it hath a sacramentall and holy vse annexed for the feeding of our soules that is Wee shew the Lordes death herein till hee come The summe then is seeing hee deliuered vnto them onely that he receiued and that in this order and to this vse they must not prophane this holy Sacrament by their disorder or additaments what so euer to doe in any other order or to any other vse more or lesse then it was ordained Whereupon he proceedeth in the rest of the chapter to giue them certain canons or precepts out of the premisses namely how they should reforme themselues and doe it orderly and profitablie The Doctrine of the Catechisme 1. Out of both places These two places open vnto vs the couenant of God touching the saluation of his elect by two things First by doctrine as a writing declaratorie Secondly by Sacraments as seales of that writing confirmatory 2. The doctrine is in the description of the persons couenanting one with another and the couenant it selfe 3. 3 In the first place vers 4.5.6 The first person is he who offereth the couenant namely God who is described by the speciall worke which hee doth in the couenant hee maketh his bountifulnes appeare and is therefore intituled a Sauiour as one that seeketh vs and not we him 4. The second man 4 Vers 3. shutting out pure naturals free will c. who receiueth the couenants who is described voyde of all goodnes in minde will affections works for so * Ezech. 16.4.5.8 God findeth vs in our filthines before the couenant 5. 5 In the second place vers 24.25 The third person is the mediator of the couenant Christ who giueth his body and blood for the confirmation of the couenant 6. 6 This is out of both places The couenant it selfe is first called the new Testament that is * Ierem. 31.31 not of the lawe of workes but of mercie and grace Therefore on the partie that offereth it is thus described First God propoundeth himselfe to bee our God and Sauiour then hee receiueth vs to himselfe by mercie in Christ and not by our workes Thirdly he sheweth the effect of the couenant that wee should bee iustified by his grace and made heyres thorow hope of eternal life On our part the condition is no more but to receiue all this by faith in Christ which is giuen vs in the new birth and therefore * Rom. 8.15 called the spirite of Adoption by which wee call God Father And so the couenant is made on our part as it is * Gal. 3.26 written Yee are all the sonnes of God by faith in Christ Iesus Where you may see that Christ is the mediator * Eph. 2.18 to bring vs to God namely by beleefe in him Which couenant God will haue declared before men by the vse of his seruice as profession Sacraments c. and by obedience vnto euery good worke 7. In beholding which couenant wee may see all merit and reioycing in man vtterly excluded For before the couenant wee are altogether voyde of all goodnes in the couenant wee are receiued and saued by mercie without workes Christ is a mediator to God for vs paying the ransome of our sinnes by him is powred vpon vs the new birth and renewing of the holy Ghost by him we are iustified and made heyres of euerlasting life If we haue faith or hope they are all the giftes of God thorow Christ so that wee haue euery way cause of abasing our selues and onely to * 1. Cor. 1.30 reioyce in him Wherefore the Church ascribing nothing to her selfe maketh this ioyfull confession a Esay 61.10 I will greatly reioyce in the Lord and my soule shall be ioyfull in my God for he hath clothed mee with the garments of saluation and couered me with the robe of righteousnes c. Now not minding to shew euery particular poynt which these two places affoord An obseruation to the teacher we will come to the second parte of the Sacraments In handling whereof if any thing bee not in one of these two texts for it were much all to be I will set in the margine some other place as a supplie to their wants and this doctrine is in two things 1. How many Sacraments 2. What they be 8. There are but two Sacraments of the * I say couenāt because the word sacrament is vsed diuersly this shutteth of vnproper vses couenant that is to say Baptisme and the Lords Supper The other poynt What they bee will appeare easie if wee learne how they agree betweene themselues and how they differ both betweene themselues and also from others 9. Two Sacraments agree in foure things These two Sacraments agree in these things 1. In a generall definition A Sacrament is a signe and seale of the couenant of grace First they are signes 1 In a generall definition as water washing in Baptisme bread and wine eating and drinking in the Lords Supper They are both signes of the couenant for Baptisme signifieth Christs bloud in the couenant and so dooth the Lords Supper and they bee both more thē bare signes euen seales of assurance For as the seale is set to a will or deed to confirme the writing so are these two appointed by Christ to assure vs of the thing they signifie Therefore the one is called his body and the other the washing of the new birth not because they bee chaunged in nature but by such a neere speech to assure vs of the thing sealed or signed They both herein assure vs of our iustification and sanctification Secondly 2 They be as badges they bee both outward badges of our profession as by the one we shew the Lords death and by the other that wee are Gods children by a new birth Thirdly 3 Both commanded Mat. 28.18.19 they both haue a commandement from Christ Fourthly 4 Both haue a forme of administration Acts. 2.14.37.38 Mar. 16.15.16 they both haue a prescribed forme of administration in regard of the Minister and people The Minister is appoynted to preach and declare the couenant and to administer the Sacraments the people to heare and to receiue the Sacraments In Baptisme the Minister must wash with water in the name of the Father and of the Sonne and of the holy Ghost the person to bee admitted into the Church is to submit himselfe to such a washing In the Lords Supper the Minister by thanksgiuing is to set apart to this holy vse the bread wine seuerally to breake the bread and to giue afterwards seuerally first bread and then wine to the people bidding them to eate drinke c. and the people ought to receiue them both seuerally first bread and then wine and to eate the bread and drinke the wine not as common bread and wine but as sanctified to the
holy vse by Christ prescribed 10. 10 The first disagreement with others The fiue forged Sacraments of the Church of Rome cannot bee reckoned with these because they are not pertaining to the couenant nor commaunded by God with outward signes to the vses here described but either haue no outward signes as Penance or els other significations and vses As Matrimonie hath no signe ordained of God to this vse but sometime is made an * Hoseah 2.19 Eph. 5.23 allegorie or metaphor and sometime is taught by comparison from Christ and his Church Orders haue imposition of hands but not commanded by God for the grace of this couenant or to bee badges of our profession but for the * 1. Tim. 4.14 grace of the office of the Ministrie So the annoynting of the sicke in the Gospell is not taught as the Papists vse it but only to bee an * Iam. 5.14 outward signe in healing the bodie but a SacrameÌ„t is for the comfort of the soule The like may be sayd of the other 11. 11 The second difference in themselues The differences betweene these two Sacraments of the couenant in themselues are these 1. In the signe Baptisme hath water and washing the Lords Supper hath bread and wine eating and drinking c. 2. In the manner of signifying because they apply the couenant to vs in diuers sorts Baptisme applieth it as our first entring into couenant and there it signifieth our new birth and renewing c. and therefore all that are * Act. 10.47 with the places before quoted first receiued into the Church are admitted by Baptisme and a man is but once baptized because hee is but once to bee borne againe The Lords Supper applieth the couenant in regard of the euerlasting continuance of fauour betweene God and vs in Christ therefore wee eate bread and drinke wine as liuely signes of our growing increasing in Christ in faith and good life and in all assurednes of eternall life And therefore it is often vsed that wee may continually bee strengthened and confirmed in his grace from faith to faith 12. 12 The third difference from others In all this declaration agreeing to holie Scripture and so in all the Bible beside you shall neuer sinde that the Sacraments by the outward worke wrought doe giue grace or that the signe leeseth his nature to be turned into the thing signified or that there is a reall locall and corporall presence of the thing in the outward signe or that in Baptisme exorcisme creame spettle salt or any other thing is to be mingled or vsed but onely water or that in the Lords Supper there should bee an vnbloudie sacrifice the bread adored reserued or carried about or the wine should bee kept from the common people Therefore all these and whatsoeuer other additaments and abuses of the holy Sacraments are altogether to be reiected and condemned by the rule Apostolicall because they are not receiued of the Lord. Here the master of the familie may applie the substance of the former Catechisme to his folke by this place 1. Cor. 12. vers 13. By one spirit wee are all baptized into one bodie whether we bee Iewes or Grecians whether we bee bond or free and haue been all made to drinke into one spirit 1. One bodie one spirit Where one bodie and one spirit to Iew and Gentill c. shew the couenant in grace and communion of God with all nations and sorts of people thorow Christ by his spirit in one bodie 2. Both Sacraments teach Baptised into Drinke into there is one holie communion betweene GOD and his Church 3. Baptisme our regeneration and incorporation into the same communion the Lords Supper our daily nourishment from our head Christ growing together in the same couenant CAP. 10. The fourth order of Catechisme NOw for the masters further helpe To the householder I will commend vnto him these foure places namely Ephes 2.8.9.10 2. Thess 2.13.14 Tit. 2.11.12.13.14 Iam. 1.18 whereof hee shall see euery one fit to bring into his remeÌ„brance the doctrines of the former Catechismes And I hope both he and his familie may easily gather the same of themselues being made ripe thereunto by their former practise reioycing in the plentifull and sweete consent of so many places of Gods word and admiring the goodnes of God that so abundantly and liberally bestoweth vpon vs his rich treasures of wisedom and vnderstanding And if in them he finde something not easie let the master repayre to his pastor and seeke the lawe at his mouth For a Malac. 2.7 his lippes should preserue knowledge being the messenger of the Lorde of hostes and b 〈◊〉 4.1 steward of the secrets of GOD. Howbeit in so waightie and needfull prouision I woulde haue this housholder to bee well stored that hee maye feede his familie with more ioy and plentie to make them strong well liking in the house of our God children that boldly will answer the enemie in the gates and sight valiantly the battels of the Lord. Therefore I will here adde two Catechismes more for his helpe where the first will shew him in a notable order Iacobs Ladder namely by what steppes God bringeth all his children into the euerlasting kingdome of our Lord Iesus Christ and the heauenly mansions of his diuine palace And this is in one scripture most orderly compact together by the heauenly spirit The other is * Therefore I make it a book by itselfe and â—â—uide it into chapters a more perfect bodie of Christirn doctrine of many and diuers places of scripture as a shining light vnto the feete of all Gods children in the dayes of their pilgrimage till they shal come into the land of their celestiall inheritance The eyght Catechisme for helpe of the housholder The text Ephes 1.3 Blessed bee God euen the father of our Lorde Iesus Christ which hath blessed vs with all spirituall blessings in heauenly things in Christ. 4. As hee hath chosen vs in him before the foundation of the world that wee should bee holie and without blame before him in loue 5. Who hath predestinated vs to bee adopted thorow Iesus Christ vnto himselfe according to the good pleasure of his will 6. To the praise of the glorie of his grace wherewith hee hath made vs accepted in his beloued 7. By whom we haue redemption through his blood euen the forgiuenes of sinnes according to his rich grace 8. Whereby hee hath been aboundant toward vs in all wisdome and vnderstanding 9. And opened vnto vs the mysterie of his will according to the good pleasure which he had purposed in him 10. That in the dispensation of the fulnes of times he might gather together in one all thinges both which are in heauen and which are in earth In shewing the Catechisme out of this text I will follow this order In the middle by interpretation I will poynte out the golden steppes of this heauenly
I haue receiued of the Lord that which I also haue deliuered vnto you that the Lord Iesus the same night hee was betraied tooke bread Vers 24. And when he had giuen thanks he brake it and sayd Take eate this is my bodie which is broken for you doe this in remembrance of me 25. After the same manner also hee tooke the cup when he had supped saying This cup is the new Testament in my bloud doe this as oft as you drinke it in remembrance of me 26. For as oft as you eate this bread or drinke this cuppe ye shew the Lords death till he come The Interpretation THese two places haue one end Both texts to one end namely to teach good order and good behauiour amongst Gods people the first touching all dueties and the latter in the seruice of God as namely in the vse of the Sacraments The first is by a comparison of the estate of Christians before their calling The first text with that wherein they are after they be called the a Were in times past vers 3. first estate is verse 3. in these wordes were in time past where he describeth the nature of the vnregenerate in the b Wee our selues person of the Christian in these words we our selues first the corruption of the c Vnwise Disobedient Deceiued minde vnwise in the vnderstanding part disobedient in will and deceiued in iudgement Secondly in the d Seruing the lusts diuers pleasures affections seruing the lusts and pleasures Thirdly in e Liuing in maliciousnes and enuie conuersation liuing in all wickednes to the hurt of others and this is set forth by the f Hatefull and hating vers 4. effect that one hated the other By which hee emptieth man of all righteousnes and strippeth him naked that he may bee seene to be nothing but filthines Then the other estate is shewed in the rest First by the g Bountifulnes and 〈◊〉 of God fundamentall cause the secret bouÌ„tifulnes loue of God And because God is h Our Sâ—â—â—our author of christian happines wholy soly he is intituled Our Sauiour this bountifulnes is set forth by the i When appeared vers 5. time when it was knowne and effectuall when it appeared and this is verse 4. Then verse 5. he sheweth k According to his mercie how it is wrought namely by mercie that is compassion on our infirmities and miseries being such desperate sinners which is opened by his a Not by the works of righteousnes which we had done contrarie that it was not by our workes of righteousnes Then hee sheweth b He saued vs. what God did he saued vs namely from that miserable estate of sinne and this is declared by the instrument which is double one c Washing outward of lesse power which is washing that is Baptisme the other d Holy ghost inward which is effectuall and maketh the washing effectuall this is the holy Spirite and that by two e New birth and renewing effectes the new birth or regeneration vnto faith and renewing of vs in sanctification vnto holynes And verse 6. vers 6 these two effects are set forth by the holy f Iesus Christ conduit or meanes by which they are powred downe vpon vs which is aboundantly by Christ and then verse 7. vers 7 by the g Iustified and made heires c. effects that we should be iustified by his grace that is * Rom. 3.24 freely reconciled vnto God by faith in Christs blood and made heyres of eternall life This latter effect is declared by his h Hope instrument Hope The summe is then that seeing by nature wee are so corrupt in minde in will affections and workes and that God of his bountifulnes without our workes moued onely by his mercie hath begotten vs a new and sanctified vs with his spirit whereof Baptisme is a Sacrament all this by Christ c. We ought to bee subject to principalities and powers obedient and readie to euerie good worke The other place The second text opened is by a rehearsall of the institution of Christ that by it as by a rule or lawe the Corinthian abuses and disorders might be reformed where firs is the i I haue receiued of the Lord c. preface to make it a rule because he deliuerad to them that he receiued from the Lorde insinuating that hee durst not teach them any thing else and therefore they did ill to corrupt that order by their abuses then for the thing it selfe he first simplie and truly sheweth the very storie and after he expoundeth the vse of it In the storie he beginneth with the a The night he was betrayed time that it was ordayned The same night he was betrayed namely the * Colos 2.16.17 Heb. 10.1.2.9 time of the olde testament in the shadowes hauing in him an ende he erecteth ordinances for the new then secondly hee sheweth the b Hee tooke â—read and brake c. vers 24. things First that hee tooke bread then that hee blessed it by * 1. Cor. 10.16 giuing thankes that is hee separated it to some speciall vse to that end followeth the breaking the bread and bidding them to take and eate it then he sheweth the c This is my bodie vse of these ceremonies in these words this is my bodie which is sacramentally spoken as * Exod. 12.11.12 1. Cor. 10.3.4 that of the Passeouer and of Manna and the rocke c. that that breaking of bread was a signe of his bodie to be broken which he expoundeth himselfe in the d This doe ye in remeÌ„brance of me next wordes which are a commandement by vertue whereof the Churche ought to vse this Sacrament namely that the Church should doe as hee did and when they so doe they should doe it in remembrance of him Then verse 25. vers 25 hee sheweth the e After the same manner c. like of the cup where the words of the f This cuppe is the new Testament c. vse are spoken by a borrowed speech the cuppe for the wine in the cup and alluding to the g Exod. 4.8 righte of the sacrifices he calleth it the testament in his blood meaning that it was a sacramentall signe of the couenant of God sealed with his blood which least we should dreame of any Transubstantiation or consubstantiation hee likewise expoundeth himselfe in a h This doe as oft as ye c. commandement to the Church that when they drinke it they should doe as he did in remembrance of him Now the Apostle hauing the same spirit of Christ in that very meaning doth teach vs the i As oft as ye c. vers 26. vse verse 26. calling the creatures in the eating bread and in the drinking wine and that the same bread and wine so separated by thankesgiuing are not changed in their substance but in their
teach theÌ„ to sing some short psalmes as the 117. the 131.133 and such like as they are in English meter CAP. 2. The second order of instruction for the opening of the vnderstanding This order is best from sixe yeare olde and vpwards in some capacities before and for such as are ignoraÌ„t of what age so euer AFter that they can handsomely do these things then this catechisme following will be most necessarie for the opening of their vnderstanding where the master of the house must not binde the learner to the very words as before here set downe but so teach as euery time he repeateth any question there may bee some little difference in his wordes And for that cause I will shewe him diuers formes of speaking in some of the most needefull pointes teaching the meaning of one poynt which a childe or young man will quickelie conceiue and by the variation be able to vnderstand and beare away and to answer with his own words in diuers sortes at diuers times and all to one sense The Catechisme for the second order b Or thus How many Gods are there But one only and three persons c. VVHat thinkest thou of God I beleeue there is one God and three persons God the Father God the Sonne and God the holy Ghost c Was there not a time wheÌ„ there was neither heaueÌ„ nor earth c. Yea How did they begin God created them by his word c. How came the World God made all things of nothing in sixe dayes In what day made he man The sixt day Was the woman made the same daye Both man and woman were made in one daye How were they made God made man of the dust of the grounde and breathed in his face the breath of life and the man was a liuing soule that is a liuely creature hauing bodie and soule After God cast Adam into an heauie sleepe and tooke out one of his ribbes and closed vp the flesh and of that rib hee made the woman so there was man and woman the mans name was Adam and the womans Eue. Was man made any whit more excellent then other creatures Yes in two things he was made after Gods image and clothed with happines What was that image of God Knowledge holines and righteousnes What was the happines He was made Lord ouer the creatures and being naked was not ashamed What did God with man after hee had thus made him Hee set him in a most pleasant place of the world called the garden of Eden appoynted him to keepe and dresse the garden gaue him leaue to eate of all the trees in the garden sauing one called The tree of knowledge of good and euill and if he eate of that tree he should die the death What death Of bodie and soule Was there not another tree of speciall name Yes the tree of life which was a Sacramentall signe that if man continued in his vprightnes he should liue for euer d If AdaÌ„ were made good and happie how came wickedneâ— and punishments By eating the forbiddeÌ„ fruit sinne shame damnation and all other miseries came vpon mankinde Did man continue in his vprightnes No for the diuell abusing the bodie of a serpent tempted the woman Eue and shee did eate of the forbidden fruite and she gaue Adam and he did eate and then they were ashamed And so Adam and Eue and all mankinde were dead in sinne and vnder damnation of bodie and soule e How shall we 〈◊〉 deliuered 〈◊〉 How shall we escape sinne and damnation Onely by Iesus Christ f 〈◊〉 â—â—leefe in 〈◊〉 〈◊〉 was he 〈◊〉 Of God 〈…〉 â—â—man Of â—â—ngin Ma 〈◊〉 If Mary 〈◊〉 this Moâ—er who was 〈◊〉 He as â—uching his Godhead and she touching his manhood What is Christ He is the eternall sonne of God made man that is perfect God and perfect man What did he for vs to saue our soules Hee died and shed his most precious blood to redeeme vs from our sinnes Is it not possible for a man to liue so iustly and vprightly that he may g Deserue or merit obtaine his owne saluation by well doing No man hath such a gift or power Why Because no man can keepe al the commandements of God if we breake any one we be guiltie of all How shall we doe then If we beleeue in Iesus Christ we shall be saued All All doe not beleeue What neede we then care to do h To liue honestly or godly good works We must doe good works because they are commanded by God and it is our duetie to obey him that made and saued vs wee ought to bee thankefull and to glorifie him and to declare our faith by our workes for the good ensample of others and for many other necessarie vses How are we saued by Christ seeing we die daylie This bodily death is but the parting of the soule from the bodie for a time but the bodie shall rise againe euen as Christ rose the third day for at the last day when Christ shall come againe to iudge the quicke and the dead all that beleeue in him shall rise againe vnto euerlasting life and all other to euerlasting damnation How come we to know these things God sendeth his word to bee preached vnto vs. Doe all beleeue who heare the worde None but they whose hearts are opened by his holy spirit Are there no other helps of i Beleese faith Many as the experience of all Gods doings according to his word and namely in tribulation the exercise of all good works and especially the right vse of the seales of the promise which are commonly called Sacraments Which be they Baptisme and the Lords Supper What is to be seene in them The outward signe as water bread and wine and the signification which is the * The death or promise of Christ the benefits of Christes death grace of Christ Wherefore bee children baptized with water In token that their sinnes are washed away by the blood of Christ Why doe men receiue the bread and wine in the Communion In token that Christ gaue his bodie and blood for our redemption Are they onely tokens or bare signes No they are also as seales to assure vs of the grace of Christ and his last will How doe Baptisme and the Lordes supper differ Baptisme is outwardly with water and the Lordes Supper with bread and wine secondly Baptisme signifieth the washing of our sinnes to enter vs into the Church the Lords Supper is for the strengthening of our faith thirdly Baptisme is once signifying that wee which are by nature the children of wrath are once borne in Christ to be Gods children but the Lords Supper is often signifying by eating bread and drinking wine the davly nourishing of our faith in and by Christ that wee may continually grow stronger and stronger vnto eternall life What is eternall life To liue with God and to bee partakers of his glorie for euer
Before the iudgement in two thinges first the outward pollicie and administration of his Church vers 11.12 Secondly the inward worke of his spirite verse 11.16 4. The outward pollicie is administred by officers who are men furnished with giftes to worke in the building of the Church verse 11.12 and these are of two sortes first such as teach knowledge vnto which are most commonly ioyned the administration of publike prayers and Sacraments as Act. 6.4 Matth. 28.19 And these I finde to be either extraordinary as Apostles the founders of the church Ephe. 2.20 and their assistants prophets and Euangelists Colos 1.1.2 Tim. 4.5 or else ordinary as pastors to teach by exhortation and teachers to vtter doctrine Rom. 12.2.8 Secondly such as are for practise of life namely elders to bee gouernours 1. Cor. 12.28 and Deacons to looke to the poore Act. 6.1 2 3. and for this cause he hath ordained the eldership Matth. 18.17 1. Tim. 4.14 5. The inward worke of his spirit is faith vnfayned and knowledge verse 13. and the fruites of faith which bee our growing into Christ increasing by his grace loue to edifie each other vers 15.16 Rom. 5.1 2 3 4 5. Here we be taught further fruites of faith wrought by the spirit first that wee bee iustified to haue peace towards God ver 1. Secondly adopted to haue accesse to God ver 2. so opened Rom. 8.14 of this commeth ioy vnspeakeable vers 2. with patience vers 3. and hope by the feeling of Gods loue to make vs bold verse 4 5. CAP. 13. Of the seales of the couenant or Sacraments Ephes 5.25 26 27. 1. Cor. 10.17 These two places teach the doctrine of the sacrameÌ„ts 1. A sacrament is a signe to represent and a seale to applie vnto all beleeuers the couenant of mercy out of both and is expounded Rom. 4.11 2. There be two Baptisme and the Lords supper 3. Baptisme is a signe and seale of our admission into the couenant by the new birth and renewing of the holy ghost this is in the first place to which agreeth Tit. 3.5 The Lordes supper is a signe and seale for the continuall confirming of vs in the same couenant this is in the latter place CAP. 14. Of the last iudgement Matth. 25.31 32. c. This shadoweth out the secoÌ„d part of the administration of Christs kingdom which is the last iudgement Where we may learne two things 1. The manner of Christes comming vnto iudgement namely in glory with all his holy Angels vers 31. 2. The iudgement it selfe which is in two points 1. The wonderfull meeting first of the iudge Christ sitting in the throne of his glory vers 31. Then of the persons to be iudged All nations vers 32. That is all the dead raised in their bodies and all the liuing chaunged 1. Corm 15.52 2. In the Sentence Iudiciall which is generall or common that euerly one shall bee rewarded according to his workes vers 35.42 with 2. Cor 5.10 and also speciall or peculiar for some are pronounced Blessed to inherite euerlasting life ver 34.46 some cursed to goe into eternal paine vers 41.46 1 Cor. 15.24.25.26.27.28 This text teacheth 1. Thereshall be an end when all rule authoritie and power is put downe vers 24. 2. Christ kingdome lasteth till all enemies to him and his Church be destroyed ver 25. 3. The last enemie is death which shall be swallowed vp of life vers 26. 4. At the end he shall giue vp his kingdom to God his father and so touching his manhood he shall bee subiect himselfe that God may be all in all vers 24.27.28 A short and plaine opening of the tenne Commandements THe tenne Commandements teach and command all dueties belonging to God and man in two tables The first table is of our duetie to God in foure precepts shewing what we must do to his person and in his outward worship 1. The first precept teacheth that we owe vnto the person of God to set him onely vp as the true God first in our hearts by true knowledge of his diuine nature attributes Trinitie Gal. 4.8 and by a sure confidence in him to hope loue delight reuerence and feare him aboue things Phil. 3.19 Eph. 5.5 and secondly by our outward profession as Ion. 1.9 and in all our workes Pro. 3.6 His outward worship is in two things 1. The meanes 2. The right applying of the meanes 2. The secoÌ„d precept teacheth the meanes which being negatiue and naming but one thing of mans deuise forbiddeth all mans inuentions in the outward worship of God commandeth onely that which God prescribeth which is either ordinary meanes as diuine adoration Psal 95.6 The vse of his name either simply Psal 68.4 or in an oth Exod. 22 11. meditation on his creatures Psalm 145.1 praier thanksgiuing Psal 50.15 the SacrameÌ„ts Mat. 28.19 and his order in his church Coloss 2.5 or extraordinary as fasting Ioel. 2. feasting Ester 9. vowing Gen. 28.20 and in a lot Prouer. 16.33 The right applying of the meanes of Gods worship is either in the right vse euery day or els in the vse of one day in seuen 3. The third precept coÌ„mandeth vs euery day to vse reuerently the outward meanes of Gods worship putting a part which is his name for the whole being of the samâ— kind and by forbidding the euill commanding the good which is to bee obserued before and in the action and after the action with profite Leuit. 24.11 1. Cor. 11.28.34 Ezech. 33.30.31.32 4. The fourth precept teacheth the vse of one day in seuen to bee put apart from all our owne workes to be dedicated to the worship of God In the congregation by the worke of the ministrie and at home in applying the same to the familie Act. 20.7 Deut. 6.6 The second table is of our dutie to man in sixe precepts which either regard the outward action with consent of will in 5. or els of desire onely in the last The 5. are either speciall dueties or els generall 5. The fift precept teacheth speciall duties by a part for the whole and by proportion commanding all duties of superiours to inferiours and contrary and of equals where this any speciall bond or respect requiring a speciall dutie 2. Sam. 15. 1. Pet. 3.1.7.8 Loue as brethren Generall duties belong either to a maÌ„s person or the things pertaining to him 6. The sixt precept teacheth duties to our neighbours person commanding by a negatiue of euill to procure the safetie of our neighbours â—erson Gen. 4.8 Rom. 16.4 The things belonging to his person are either in him or without him 7. The seuenth precept teacheth our dutie to the things in our neighbour as his body 1. Cor. 6.18 by a negatiue of ill commaunds the pure and vndefiled vsing of our neighbors bodie 2. Sam. 11.2.3.4 Gen. 39.8.9 Without a man are his goods and name 8 The eight precept teacheth by a negatiue that wee ought to preserue our neighbours goods Exod. 23.4.5 9. The