by which it is euident that that which was done was vpon the Lords day Q. Is the Lords day only to be separated to Gods seruice A. No for of this nature also are a Leuit. 23. 27. Ioel 2. 12. holy Fasts obserued for the auoiding of some great euill present or eminent and holy b Zach. 8. 19. Hest 9. 17. 18. 19. Feasts for the thankfull remembrance of some speciall memorable mercies obtained Q. How is the Commandement set forth A. First in a short summe and after declared by parts Q. What is the short summe A. Remember the Sabbath day to keepe it holy Q. What is to be obserued in the word Remember A. That although all the Commandements are needfull diligently to be remembred yet this more specially Q. Why so A. First because this Commandement hath least light of nature to direct vs to the obseruation of it Secondly for that we are naturally most negligent in the obseruation of this suffering our selues to bee withdrawne by our worldly businesse from Gods seruice vpon the Lords day and therfore such a speciall warning is needfull to be added Q. What is it that wee should heere remember for the better sanctifying of the Sabbath A. That we so compasse all our businesse within the sixe working daies that our worldly affaires enter not or incroch into the possession of the Lords day not onely willingly but not so much as by any forgetfulnesse as when through want of foresight or fore-casting the payment of money due by obligation or any such businesses that might bee preuented shall fall out on that day Q. What are the parts of the Commandement A. They are two the first sheweth what works we are to decline vpon this day the other what duties we are to performe Q. What are the workes that we must decline and leaue vndone on the Lords day A. Not onely the works of sinne which we ought Mark 3. 4. Ezech. 23. 37. 38. Numb 15. 32. 33. Exod. 31. 13. 14. 34. 21. Neh. 13 15. c. Esay 58. 13. to leaue vndone euery day but also the workes of our ordinarie callings concerning this life and all bodily exercises and labours which vpon other daies are lawfull and necessarie to be done Q. Is it vnlawfull to do any bodily worke or worldly businesse on the Lords day A. Yea excepting those workes which belong to Luk. 13. 15. 16. common honesty and are necessarie for the preseruation of life health and goods which otherwise would be in great danger to perish if they were not saued on that day or those which are requisite for the performance of Gods seruice Q. Are we as strictly bound to forbeare all worldly labour vpon this day as the Iewes A. Yes verily so far as the Commandement reacheth and more then they because of the greater measure of Gods graces vpon vs aboue that which was vpon them Q. What doe you say to the making of a fire and dressing Exod. 35. 3. 16. 23. of meate vpon the Lords day for neither of these were lawfull to the Iewes A. Not to make a fire or dresse meate on the Sabbath were proper to the Pedagogie or manner of gouernment of the children vnder the Law as may appeare by this that there was no such thing commanded before the Law was giuen by Moses and therefore it followeth that this was Ceremoniall and not Morall Q. Why is there so particular a rehearsall of the Persons in this Commandement are forbidden to worke A. To take away all excuses from all persons for the Lord did see that such was the corruption of men that if they themselues did rest vpon this day from lalour they would thinke it sufficient not caring how they toyled out and wearied their seruants at home with continuall labour as many doe so that it were better to bee such mens oxen then their seruants so small care they haue of their soules Q. VVhat is the speciall vse of this rehearsall A. To teach vs that all sorts and degrees of persons are bound to yeeld a duty vnto God in sanctifying the Sabbath Q. Was not this ordained to this end that beasts might sometime rest and that seruants especially might haue some time for honest recreation without which they could not otherwise continue A. Some thinke so but there is little or no ground for such an opinion for the wearying and toyling out of seruants and beasts is against the sixth Commandement And worke is here forbidden that men might be the more free for the worship of God and therefore though seruants had neuer so much rest and recreation vpon other daies yet they ought to rest vpon this day in that regard Q. Why doth hee then make mention of the Rest of the Beasts in this Commandement A. Because Beasts cannot bee trauelled or vsed in any worke vpon that day vnlesse man be withdrawne from Gods seruice yea though the beast could labour without mans attendance yet his minde would some way or other be so carried away and distracted thereby that it would not bee so fit as it ought to bee for Gods seruice Q. But to whom specially is the charge of this Commandement directed A. To House-holders and Magistrates Q. What is the charge of the Hous-holder A. That not onely himselfe keepe the Lords day but his wife children and seruants as much as may be for as they serue him in the weeke so must hee see that they serue God on the Sabbath Q. What gather you of this A. That a Housholder should at least bee as carefull of the Lords busines as of his owne and if he will not keepe such a seruant as is not faithfull in his ordinarie worke much lesse should he keepe any that will not be carefull in the Lords worke how skilfull soeuer hee be in his owne Q. What is the Magistrates part A. To see that all within his gates keepe the Lords Neh. 13. 15. c. Iosh 24. 15. day euen strangers though Turkes and Infidels causing them to cease from labour and restraining them from all open and publike Idolatrie or false worship of God much more all his owne subiects whom hee ought to force to heare the word 2. Chron. 34. 33. Q. So much of the first part of the Commandement what workes wee are to decline the second part followeth What workes are to be done on the Lords day A. We must wholly a Amos 8. 5. Mal. 1. 13. and without wearisomnes exercise our selues in the holy seruice of God partly publikely in the Church which is the speciall worke and proper vse of the Sabbath and partly priuately out of the Church and in the family both before the publike exercises in the Church the better to performe them and after the more to profit by them Q. What must we doe in the Church A. Heare the word preached pray with the congregation Luk. 4. 16. Act. 13. 14. 15. 15. 22. 1. Cor. 16. 2.
A TREATISE OF CHRISTIAN RELIGION OR THE WHOLE BODIE AND substance of Diuinitie By T. C. BY WISDOME PEACE BY PEACE PLENTY AT LONDON Imprinted by FELIX KYNGSTON for THOMAS MAN 1616. TO THE CHRISTIAN READER MAny haue bin sorrie good Reader to see some writings of this learned and godly Author come forth in publike since his death with so many defects and maimes To giue an instance hereof there is an exposition of the Epistle to the Colossians published vnder his name wherein hee hath had very much wrong done to him it being nothing else but a bundle of raw and imperfect notes taken by some vnlearned hearer neuer perused or so much as seene by the Author himselfe Wherein there is scant any good coherence of matter to be found or any perfect periods and sentences handsomly knit together or sutably depending one vpon another This Treatise of Religion now reprinted was the first whereof of there was much expectation and desire as of that which would be of more generall vse to all sorts of people in which respect the Author himself was known to make more account of it and would if God had prolonged his daies to haue perfected the same according to his own wishes haue giuen fuller satisfaction to his iudicious and impartiall Reader His purpose was to set downe in most plaine and familiar manner all the necessarie points of positiue Diuinity whereunto God in a gratious measure hath inabled him as may appeare euen by the first impression though it were published with many wants and imperfections What paines and faithfulnesse hath been vsed in this second edition for the supply of defects and amendment of the faults of the former will appeare to them that shall take time and paines to compare them together His helpe was principally vsed herein who was well acquainted with the Author and his purpose and who hath done no more herein in effect then what he had helpe in either from the Authors owne little Catechisme or from some directions in the best and last copie that he left behind him or which the necessitie of the method which he propounded did require The first edition as appeares wanted a beginning by meanes whereof the whole worke was as the trunke of a body without the head the reason whereof was the transposing of the doctrine of the Scripture wherewith he first began the Treatise into a more fit place this as neare as can bee according to the Authors mind and speciall direction is supplied in the first Chapter the like transposition of other particulars not well vnderstood by his seruant that copied forth the booke afterwards was a cause of the multitude of other errours also which wee hope are now sufficiently amended all particulars being brought to their proper places Only there is in the exposition of the last petition of the Lords Prayer a large discourse of Gods gouernment concerning sinne which were to bee wished had been brought backe to the tenth Chapter which is the first and fittest place for that argument to bee handled in and also whether by the Printers negligence or his that writ the copie there is one whole question and answere which belongs to the latter end of the seuenteenth Chapter placed out of order and set in the beginning of the eighteenth Chapter There are also to my griefe many other verball faults which the Printer and the transcriber must diuide betweene them which though they may bee easily discerned by the iudicious and aduised Reader yet may make others to stumble and therfore I earnestly pray thee good Reader which thou easily maiest doe that thou wouldest amend them in the first place according to the direction following Further thou art to be entreated that hereafter thou esteeme nothing to bee his but what shall bee published or approued by them to whom by his last will and Testament hee committed the perusall and examination of his writings Farewell W. B. THE CONTENTS OF THE SEVERALL CHAPTERS Ch. 1. Of Christian Religion and the parts thereof pag. 1. 2. Of the Essence of God 3. 3. Of the Attributes and properties of God 6. 4. Of the Trinitie 15. 5. Of the kingdome of God especially his Decree 18. 6. Of the execution of Gods Decree where of the creation in generall and speciall 22. 7. Of the creation of man 31. 8. Of Gods gouernment in generall 38. 9. Of his speciall gouernment and of the fall of man 42. 10. Of Originall and actuall sin and the guilt thereof 63. 11. Of the punishment of sinne 70. 12. Of the word of God 73. 13. Of the parts of Gods word and of the Couenant of Workes in generall 80. 14. Of the Couenant of workes in speciall 85. 15. Of the first Commandement 91. 16. Of the second Commandement 95. 17. Of the third Commandement 103. 18. Of the fourth Commandement 107. 19. Of the second table in generall 120. 20. Of the fifth Commandement 122. 21. Of the sixth Commandement 133. 22. Of the seuenth Commandement 140. 23. Of the eighth Commandement 147. 24. Of the ninth Commandement 153. 25. Of the tenth Commandement 157. 26. Of the summe of the Law 162. 27. Of the Couenant of grace 166. 28. Of Christs person 169. 29. Of the office of Christ 174. 30. Of his Propheticall office 179. 31. Of his Priestly office 182. 32. Of his Kingly office 187. 33. Of the excellency of his Kingly office in speciall 192. 34. Of the parts of Christs Kingdome 200. 35. Of the speciall working of Gods spirit in the Church by the word 205. 36. Of the Sacraments in generall 211. 37. Of Baptisme 218. 38. Of the Lords Supper 225. 39. Of Ecclesiasticall discipline 233. 40. Of Prayer or Inuocation 241. 41. Of fasting 247. 42. Of feasting 251. 43. Of the rule of Prayer and of the Lords prayer in generall 255. 44. Of the first Petition 261. 45. Of the second Petition 263. 46. Of the third Petition 267. 47. Of the fourth Petition 270. 48. Of the fifth Petition 274. 49. Of the last Petition 280. 50. Of thankes-giuing the second part of the second prayer 289. 51. Of Vowes 292. 52. Of the Church Militant 296. 53. Of the day of Iudgement in generall 308. 54. Of the day of Iudgment in speciall and of Antichrist 311. 55. Of the nearer signes before the day of Iudgement 327. 56. Of the Iudgement it selfe 341. Of the sentence of the Iudge 349. 57. Of the execution of Gods Iudgement 354. A TREATISE OF CHRISTIAN RELIGION CHAP. 1. Of Christian Religion in generall and the parts thereof Christian Religion treateth of the Nature of God therin of the Vnity of the God-head Where Of his Essence Chap. 2. Of his Attributes Chap. 3. Trinitie of Persons Chap. 4. Kingdome of God Chap. 5. IOH. Chap. 17. vers 1. 2. 3. 1. These words spake Iesus and lift vp his eyes to heauen and said Father the houre is come glorifie thy Sonne that thy Sonne also may glorifie thee 2. As thou hast
giuen him power ouer all flesh that hee should giue eternall life to as many as thou hast giuen him 3. And this is life eternall that they might know thee the onely true God and Iesus Christ whom thou hast sent Q. WHat principall matter doe you learne out of this Scripture Answ I learne what is the chiefest most necessary knowledge Q. What knowledge is that A. The Christian Religion heere called the Knowledge of God and in the Schooles commonly called Theologie or Diuinitie Q. What is the Christian Religion A. A holy doctrine concerning God reuealed and taught by Christ shewing the principal meanes to glorifie God and thereby to come to life euerlasting and true Blessednesse Q. What are the parts of this doctrine concerning God A. They are two the first treateth of the Nature of God the other of his Kingdome Q. What is the Nature of God A. An absolutenesse of perfection infinitely excelling all other things Consisting in vnity of Essence and Trinity of Persons Q. Is there then but one God A. No verily but one only true God As sufficiently Exod. 20. 2. Deut. 5. 4. Psal 18. 32. 1. Cor. 8. 4. 5. appeareth by the third verse of this Scripture This is life eternall that they might know thee the onely true God And wheras this title is giuen to more then to one it is either abusiuely to Idols or false gods which are no gods or tropically and by a grace of speech to Magistrates who are the speciall deputies and Lief-tenants of God here vpon earth Q. What are we more specially to consider concerning the Nature of this one only true God A. His Essence and Attributes CHAP. 2. Of the Essence of God Herein consider his Name Primitiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I AM. Deriuatiue IAH IEHOVAH Speciall Essence expressed by that name EXOD. Chap. 3. vers 13. 14. 15. 13. And Moses said vnto God Behold when I come vnto the children of Israel and shall say vnto them The God of your fathers hath sent me vnto you and they shall say to me what is his Name what shall I say vnto them 14. And God said vnto Moses I AM THAT I AM and he said thus shalt thou say vnto the children of Israel I AM hath sent me vnto you 15. And God said more ouer vnto Moses Thus shalt thou say vnto the children of Israel The Lord God of your fathers the God of Abraham the God of Isaac and the God of Iacob hath sent me vnto you this is my Name for euer and this is my memoriall vnto all generations Q. VVHat learne you out of this Scripture principally A. I learne in the first place two generall duties which are to be obserued in the question of Moses vers 13. One that we be carefull to be instructed in all things concerning our calling thereby to be able to answere al doubts that may be moued the other that being desirous to learne any thing concerning God we enquire it of God himselfe And because now hee vseth not to speake but in the Scriptures 2. Cor. 5. 20. Hos 12. 10. and by his Ministers interpretors of the Scriptures we must haue our recourse vnto them Q. What learne you else A. I learne more specially what the proper name of God is Q. What is that A. I am that I am or as the Hebrew soundeth I will bee that I will bee sauing that the Hebrewes vse the future time for the present as that which noteth a continuance Q. What is meant by these words A. Hereby is set forth the manner of the Being and Essence of God farre otherwise then is vsuall in the proper names of men which declare either nothing or very little of their nature and being Q. Is there nothing of God to be knowne besides that which is signified by this Name A. Nothing as touching the speciall manner of his Being falling vnder our weake and shallow capacity Q. What Names of God in the Scripture are deriued from these words A. Two the name Iehouah and the name Iah both which being drawne from the description of God doe set forth the manner of his Essence and Being Q. Can you from hence define what God is A. Hee must haue the Art and Logicke of God himselfe that can giue a perfect definition of God but he may in such sort be described as hee may bee discerned from all false gods and all creatures whatsoeuer Q. What is that description A. God is a Spirit which hath his being of himselfe Q. What meane you by that addition of himselfe A. It hath a secret opposition to all creatures which hath a being but not of themselues wheras God alone is hee in whom wee liue and moue and Act. 17. 28. haue our being which proueth that hee alone hath his Being of himselfe and therefore all other things haue no being in comparison whence the Prophet saith that all nations before him are nothing Esa 40. 17. yea to him lesse then nothing and if men be nothing for whom the whole world was made how much more are all other creatures in heauen and earth nothing before him and to him lesse then nothing Hitherto of the Essence of God it followeth to treate of his Properties and Attributes CHAP. 3. Of the Attributes and Properties of God The Properties or Attributes of God are either First and they Principall as Simplenesse Infinitenesse in Quantity as Immensity c. Quality as Time Secondarie Life Knowledge Will. Power Goodnesse Iustice Graciousnesse Loue. Mercy Holinesse Arising from the first Perfection Happinesse PSAL. 145. 1. I will extoll thee my God O King and I will blesse thy Name for euer and euer 2. Euery day will I blesse thee and I will praise thy Name for euer and euer 3. Great is the Lord and greatly to bee praised and his greatnesse is vnsearchable 4. One generation shall praise thy workes to another and shall declare thy mighty acts 5. I will speake of the glorious honour of thy maiesty and of thy wondrous workes 6. And men shall speake of the might of thy terrible acts and I will declare thy greatnesse 7. They shall abundantly vtter the memory of thy great goodnesse and shall sing of thy righteousnesse 8. The Lord is gracious and full of compassion slow to anger and of great mercy 9. The Lord is good to all and his tender mercies are ouer all his workes 10. All thy workes shall praise thee O Lord and thy Saints shall blesse thee 11. They shall speake of the glory of thy kingdome and talke of thy power 12. To make knowne to the sonnes of men his mighty acts and the glorious Maiesty of his kingdome 13. Thy kingdome is an euerlasting kingdome and thy dominion endureth throughout all generations 14. The Lord vpholdeth all that fall and raiseth vp all those that be bowed downe 15. The eyes of all waite vpon thee and thou giuest them their meate in due season 16 Thou openest thine hand
and satisfiest the desire of euery liuing thing 17. The Lord is righteous in all his waies and holy in all his workes 18. The Lord is nigh vnto all them that call vpon him to all that call vpon him in truth 19. He will fulfill the desire of them that feare him hee also will heare their cry and will saue them 20. The Lord preserueth all them that loue him but all the wicked will he destroy 21. My mouth shall speake the praise of the Lord and let all flesh blesse his holy name for euer and euer Q. VVHat doth the Prophet heere meane by thy Name A. In that the name of God is distinguished from God himselfe in this verse the Prophet thereby setteth forth the things whereby God doth manifest himselfe to others amongst which the chiefe and principall are his Attributes Q. What are the Attributes of God A. They are essential faculties of God according to the diuers manner of his working which are vncommunicable with the creatures notwithstanding that there are some shadowes and glimpses of them in Men and Angels Q. How may they be considered A. Either in themselues as they are essentiall or in their workes or effects which are all perfect Q. How many sorts of Attributes are there A. Two either first or such as arise from the first Againe the first are either principall or secondarie Q. What are the principall Attributes in God A. Simplenesse and Infinitenesse which are not Ioh. 4. 24. only incommunicable themselues but which make all the other Attributes of God incommunicable Q. What is Simplenesse or singlenesse in God A. It is an Attribute of God whereby is noted Exod. 33. 19. 20. that euery thing that is in God is God himself And therefore he is vncompounded without parts inuisible impassible all essence whence it is that hee is not onely called holy but holinesse not onely iust but iustice c. Q. What learne you thereby A. That he is in no sort mutable or changeable Jam. 1. 17. but in all things euer one and the same without any alterarion or shadow of change Q. Is not God in diuers places of Scripture said to repent A. Yea. But this is spoken of God onely tropically Gen. 6. 6. and improperly because vpon the change and alteration that is in men he vseth often to change his worke and therein seemeth to do as man doth when he repenteth whereas in truth he therein neuer doth any thing but what he hath determined so to doe from all eternity Q. What doe you say of his Infinitenesse A. It is either in quantity and greatnesse or in time and eternity Q. What is his Infinitenes in quantity and greatnes A. It is an Attribute in God whereby is noted Psal 139. 7. Iob 11. 7. Esay 66. 1. 1. King 8. 27. Esay 40. 12. that he containeth al things and is contained of nothing that either is or may be imagined And therefore that he is euery where and in all places present it being not possible that he that is infinite in greatnesse should be circumscribed or bound within the limits of any finite place Q. What learne you from hence A. That seeing God is euery where present that therfore in the whole course of our liues we should walke as in his presence and feare to doe any thing that may offend him for if it be a signe of contempt vnto man to doe that before his face that you know will displease him it must needs argue a high contempt of the great Maiesty of God to dare to do any thing that he is displeased withall especially when wee can doe nothing in secret that can bee hidden from him yea whatsoeuer we doe it is done in his face and presence he looking vpon vs. Q. What is his Infinitenesse in time or eternity A. It is an Attribute in God whereby is noted Reuel 1. 8. 11. Esay 44. 6. Psal 90. 2. 1. Tim. 1. 17. that hee is the first and the last without beginning and without end Q. What learne you hereby A. We are strengthened hereby in the truth not onely of the immortality of our soules but also of the immortality of our bodies after the resurrection considering that he being euerlasting can giue continuall Being to such of his creatures as he pleaseth Q. What are the other Attributes of God which you called secondarie A. They are chiefly tenne Life Knowledge Wil Power Goodnesse Iustice Graciousnes Loue Mercy Holinesse Q. What is the Life of God A. It is an Attribute of God whereby is noted Psal 36. 9. Ioh. 5. 26. that he liueth of himselfe Whence 1. Tim. 6. 16. it is said that hee onely hath immortalitie and therefore cannot die Q. What learne you hence A. That the liues and deathes of all other things depend vpon his good pleasure Q. What is the Knowledge of God A. It is an Attribute of God whereby is noted that hee perfectly knoweth himselfe and of and by himselfe all things which are and which are not Q. In what manner doth God know all things A. Not successiuely or by discourse collecting one thing from another but in one simple and eternall act knowing and comprehending all things and therefore neither fore-knowledge nor remembrance are properly in God all things both past and to come being present before him Q. What learne you from hence A. That hee is infinite in wisdome and vnderstanding and therefore whatsoeuer hee doth must needs bee done most wisely and no vaine act can proceed from him Q. Is not the knowledge or fore-knowledge of God the cause why all other things are A. No but his will Q. What is the VVill of God A. It is an Attribute of God whereby is noted Psal 139. 11. Heb. 4. 13. Iohn 21. 17. 1. Tim. 6. 16. that of himselfe most freely he approueth or disapproueth whatsoeuer he knoweth Q. What learne you hereby A. First that nothing commeth to passe by meere hap or chance but as God in his eternall knowledge and iust will hath decreed before should come to passe Secondly that whatsoeuer commeth to passe though we know no other causes thereof yet we are to acknowledge the same to bee alwaies from God and though it be neuer so contrary to our willes yet we should beare it patiently and therein submit our willes to the good will and pleasure of God Q. What is the Power of God A. It is an Attribute of God whereby is noted Iob. 42. 2. Luk. 1. 37. that he is able to doe whatsoeuer is honourable for him to doe whereby are excluded contradictions and whatsoeuer things else are dishonourable as being not things of power but of weakenesse Q. What instructions doe you learne from the power of God A. First that we should not despaire of the things that God doth promise either in respect of our owne weakenes or in respect of the apparent weaknesse of the things that God hath sanctified for our good
God witnesseth of him that hee is a liar and that hee hateth God in that hee hateth the worship that hee commandeth in the loue whereof God will haue experience of his loue Q. So much of the threatning what is the summe of the promise A. That he will blesse the obedient vnto many generations both in themselues their children and posterity and in whatsoeuer belongeth vnto them CHAP. 17. Of the third Commandement The speciall vse of Gods name in this Cōmandemēt wherin consider the Precept and in it things Cōmanded in Generall Speciall the true vse of Oathes Vowes Forbidden in Generall Speciall the abuse of Oathes Vowes Reason EXOD. 20. 7. Thou shalt not take the name of the Lord thy God in vaine for the Lord will not hold him guiltlesse that taketh his Name in vaine Q. WHat is the third Commandement A. Thou shalt not take the Name of the Lord thy God in vaine c. Q. What is meant by the Name of God A. The titles a Exod. 6. 2. 3. 34. 14. Deut. 18. 19. 22. Attributes of God together with the b Matth. 28. 19. Act. 2. 38. Act. 21. 13. ordinances workes and the whole outward worship of God as that wherby God is made knowne vnto vs which is taken from the manner of men who are knowne by their names Q. What is meant by the taking thereof in vaine A. All abuse thereof where mentioning the smaller fault he declareth the hainousnesse of the greater for if the taking of his Name in vaine only be a sinne how hainous a sinne is it when it is blasphemed or vsed for the confirmation of a lie Q. VVhat requireth God of vs in generall in this Commandement A. The Maintenance of his Name and honour with our tongue which is performed by a carefull and heedie watch as to auoid the prophanation and abuse of the things aforesaid by our tongue so to apply them with all reuerence and circumspection to such vses as they are appointed vnto by God Q. VVhat necessity was there to haue a speciall Commandement for the direction of the tongue in this first part of the Law which concerneth the worship of God A. Because as the Apostle saith it is an vntamed Iam. 3. 8. euill and vnbridled and therfore a whole Commandement cannot bee employed amisse for the direction of it in the vse of the Name of God And seeing in the second Table there is a Commandement tending almost wholly to restraine the abuse of our tongues towards our neighbour there is much more need of a precept both for the direction and restraint of it in the matters concerning God and his most glorious Name Q. VVhat is here generally to be obserued A. The high honour that God sheweth vnto vs who being able either by himselfe or by his Angels to maintaine his owne Name and glory hath notwithstanding committed the maintenance therof vnto vs which should teach vs to bee very charie and carefull to discharge our duty faithfully and thereby to shew our selues worthie this honour Q. By what meanes are we to shew this carefulnesse A. By a diligent preparation before wee speake of any of these holy things by considering both of the cause that should moue vs to speake of them and of the reuerent manner of vsing them Q. What doth God require in this Commandement more specially A. The true vse of Oathes and Vowes Q. In the true vse of an oath what should wee chiefly regard A. First whether the matter be doubtfull whereof we speake Secondly whether it be weighty and worthie of an oath Q. Such persons then as haue no weighty matters to deale in may not take an oath at all A. No verily and therefore it is altogether vnlawfull for children to sweare because they cannot thinke sufficiently of the dignity of an oath and no Atheist or prophane men should sweare because either they beleeue not or they serue not God Q. What further must we regard in taking an oath A. First whether the question or doubt may bee ended by Verily or Truly or such like naked asseuerations Mat. 5. 37. for then by the example of Christ we ought to forbeare an oath Secondly whether hee for whose Heb. 6. 16. cause we giue the oath will rest in it and giue credit vnto it for otherwise the name of God is taken in vaine Thirdly if an oath be giuen wee must vse no other then Gods word alloweth although in lawfull Deut. 6. 13. Zeph. 1. 5. contracts with an Infidell or Idolater wee may admit of such oathes whereby they sweare by false gods Q. What are the things forbidden in this Commandement A. First in generall all vnreuerent sudden and causlesse speaking of the Titles Attributes Actions and Ordinances of God as when men crie O Lord O God Good God! c. in matters light and of no moment And therefore for restraining of this corruption we should seriously thinke how powerfull God is to punish such vnreuerent behauiour as also how able and ready to blesse them who shall reuerently behaue themselues in their tongues and words touching these matters for which cause wee are to remember that the Name Deut. 28. 58. Psal 99. 3. of God is fearfull as it is written Q. What is more specially forbidden A. First all abuse of oathes as 1. rash oathes 2. a Mark 5. 34. 35. 36. Iam. 5. 12. Mark 9. 25. superstitious oathes as by the Masse our Lady c. 3. blasphemous oathes 4. counterfeit and mockoathes 5. the errour of Anabaptists condemning all oathes Secondly here is forbidden the abuse of Vowes as the making of all vnlawfull Vowes the not paying or delaying of lawfull vowes and the performing of vnlawfull Eccles 5. 1-5 Psal 76. 11. Thirdly all abuses of the Word to magicall Spels and Charmes for the healing of diseases finding out of theft c. CHAP. 18. Of the fourth Commandement The speciall time of Gods worship in the 4. Commādement where note Circumstances touching the Necessity Perpetuitie or Morality Vnchangeablenesse Beginning and end Parts Preface Cōmandement in which the Things Forbidden 1. our owne workes Great Small Cōmanded in Gods seruice In the Church Out of it Reasons EXOD. 20. vers 8. 9. 10. 11. 8. Remember the Sabbath day to keepe it holy 9. Sixe daies shalt thou labour and doe all thy worke 10. But the seuenth day is the Sabbath of the Lord thy God in it thou shalt not doe any worke thou nor thy sonne nor thy daughter thy man seruant nor thy maid seruant nor thy cattell nor thy stranger that is within thy gates 11. For in sixe daies the Lord made heauen and earth the sea and all that in them is and rested the seuenth day wherefore the Lord blessed the Sabbath day and hallowed it Q. HItherto of the Commandement What is the summe of the reason A. A threatning of extreame miserie and iudgement to the transgressors of this Commandement For it being our
receiue the Sacraments in the appointed time giue vnto the poore according to our wealth and the blessing of God vpon vs. Q. What if wee cannot bee suffered to vse these publike meanes A. We must then humble our selues before God mourning and sorrowing for this restraint and with so Matth. 24. 20. Psal 42. 6. Psal 63. 1. 2. much more care and earnestnesse vse the priuate meanes Q. VVhat is conuenient to bee done priuately out of the Church A. The examination of our selues and those that Luk. 14. 7. â—â— 16. belong vnto vs what we haue profited familiar conference of things belonging vnto the kingdome of heauen also meditation vpon the exercises of Religion Psal 80. and vpon the creatures vpon the prouidence Psal 92. of God especially that which he exerciseth in the gouernment of the Church also visiting the sicke and collecting for the poore a 1. Cor. 16. 2. Neh. 8. 12. for these also are workes of the Sabbath Q. What further proofe haue you of this continuall exercise A. In the Law euery euening and euery morning b Numb 28. 9. were sacrifices which a on the Sabbath were multiplied and the Psalme intituled A Psalme for the Sabbath Psal 92. appointed to be sung that day declareth that it is a good thing to begin the praises of God early in the morning and to continue the same till it be night Q. VVhat gather you of this A. That all exercises which serue not in some degree to make vs more fit to the Lords worke are vnlawfull vpon the Lords day Q. VVhat difference doe you make betweene Sabbath nights and other nights A. Great for wee should lay our selues downe to rest in greater quietnesse that night vpon the sense and feeling of the comforts of the former exercises So that our sleepe should bee the more quiet by how much the former exercises of the day haue been more holy otherwise we should declare wee haue not kept a day to the Lord so holy as we ought Q. So much of the Commandement VVhat are the reasons to inforce the Commandement A. The first is a secret reason of comparison of the lesse that for so much as God hath giuen vs six daies of seuen to do our owne businesse in whether it bee labour or honest Recreation when hee might haue giuen vs but one of seuen and haue taken sixe to himselfe wee ought not to thinke it much to spend the whole seuenth day in his seruice Q. VVhat learne you from thence A. The inequall and wretched dealing of most men with God who by the grant of this Commandement vrge vsually at their seruants hands the work of a whole day in euery of the sixe daies yet vpon the Lords day thinke it enough both for themselues and those vnder them to measure out vnto the Lord three or foure houres onely to his seruice vsing one measure to mete the seruice due vnto themselues and another to mete the seruice due vnto God which is a Prou. 11. 1. thing abominable before God so much the more as the things are greater and of more value which they mete with the lesser measure Q. VVhat is the other reason A. A reason expressed taken from the example of God that as God hauing made all things in the sixe daies rested the seuenth from creating any more so should we rest from all our owne workes Q. Did the Lord cease from all worke on the seuenth day A. No verily he did then and still continueth to do a great work in preseruing the things created And so must we learne not to bee idle vpon the Lords day but to attend vpon the Lords seruice and by his example wee may saue things on that day which otherwise would bee lost but wee may not get or gaine more Q. VVhat is meant by sanctifying it A. The setting it apart from worldly businesse to the seruice of God Q. VVhat by blessing A. Not that this day in it selfe is more blessed then other daies but that in setting it apart and separating it by this Commandement from other daies to bee kept holy by publike exercises of his holy worship and seruice he made it an effectuall meanes of blessing to them that shall sanctifie it as they ought Q. VVherein shall they be blessed that keepe the Sabbath day A. First in an encrease both of the knowledge and feare of God and all other spirituall and heauenly graces accompanying saluation Secondly in matters of this life we shall not onely not be hindred by keeping the Sabbath but more blessed then if wee did worke that day as of the other side the gaine on the Lords day shall by the curse of God melt and vanish away what shew of profit soeuer it haue and bring some curse or other vpon our labours in the weeke daies which in themselues are lawfull and honest So much of the first Table concerning our duties to God the due performance whereof is called Piety wherein God as a King or father of a houshold doth teach his subiects or familie their duties towards himselfe Now follow our duties to our selues and our neighbor taught in the second Table in the sixe other Commandements CHAP. 19. Of the duties to our Neighbour and of the second Table in generall Of the 2. Table First in generall Secondly in speciall the CommaÌ„demeÌ„ts wherof forbid All aduised consent to hurt our Neighbour where First of speciall duties coÌ„cerning special persons Com. 5. Chap. 20. Secondly of generall duties concerning all Com. 6. c. Chap. 21. All motions and thoughts of euill without consent Comman 10. Chap. 25. MATTH chap. 22. vers 36. to the 41. 36. Master which is the great Commandement in the Law 37 Iesus said vnto him Thou shalt loue the Lord thy God with all thy heart and with all thy soule and with all thy minde 38. This is the first and great Commandement 39. And the second is like vnto it Thou shalt loue thy neighbour as thy selfe 40. On these two Commandements hang all the Law and the Prophets Q. WHat is the summe of the second Table A. The duties that one man oweth to another commonly called Iustice Q. What learne you out of the 39. verse where it is said that this second Table is like to the first A. First that according to our measure of profiting in the first Table we profit also in this In which respect we may trie our sinceritie and vprightnesse in the duties of the first Table by our forwardnesse in those which are required in the second Secondly that out of our loue to our neighbour 1. Thess 3. 12. 5. 15. we draw all our duties to all meÌ„ reaching theÌ„ euen to the wicked so farre forth as we hinder not Gods glory nor some great duty to other but especially to the houshold of faith for somtime it may so fall out that that which men require and that otherwise of right may not bee giuen
considered A. That of man and Angels called Predestination Q. VVhat is Predestination A. It is the decree of God g 1. Thess 5. 9. Rom. 9. 22. 23. 1. Pet. 2. 8. Mat. 25. 41. touching the euerlasting estate of men and Angels Q. VVhat are the parts of Predestination A. Election and reprobation Q. VVhat is Election A. It is the h Ephes 1. 5. 6. Rom. 9. 22. 23. eternall predestination of certaine men and Angels to eternall life to the praise of his glorious grace Q. VVhat is Reprobation A. It is the i 1. Thess 5. 9. eternall predestination of certaine men and Angels to eternall destruction k Of the contrary end of election to the praise of his glorious iustice So much of the Decree Q. VVhat is the execution A. It is an l Ephes 1. 11. Act. 4. 28. action of God effectually working all things he hath decreed Q. VVhat are the parts thereof A. a Psal 33. 9. 10. 11. 146. 67. Creation and prouidence Q. VVhat is Creation A. It is the execution of Gods decree of b Gen. 1. 7. Heb. 11. 3. making all things that are made of nothing very good Q. VVhat is prouidence A. It is the c Eph. 1. 11. Rom. 11. 36. Psal 139. 2. 3. Coloss 3. 11. execution of Gods decree in the effectuall disposing of all things to their proper end wherof that prouidence that is of d Mat. 6. 26. 8. 10. 29. 30. 31. men and e Ezech. 11. 4. 5. 6. Angels is chiefe Q. VVhat doe you consider especially in that part of prouidence A. The fall of both f Gen. 3. 1. 23. 4. and repaire g Gen. 3. 15. of man Q. VVhich of them fell first A. The h Iude 6. Iob. 4. 18. Angels which were also i Iohn 8. 44. an instrumentall cause of mans fall Q. VVhat was their fall A. The k Iude 6. Iohn 8. 44. 2. Pet. 2. 4. departing from their estate which God had set them in Q. VVherein consisteth that their departure A. In forsaking their l Iob 4. 18. innocency and m 2. Pet. 2. 4. committing of sinne which caused Gods n Lam. 3. 39. Esay 64. 5. 6. anger against them Q. VVhat is sinne A. It is the o 1. Iohn 3. 4. transgression of Gods Law Q. VVhat was the first sinne of man a Gen. 2. 16. 17. 36. 7. A. The eating of the fruit that was forbidden from whence also doe come other sinnes originall and actuall Q. What is due to these sinnes Guilt and Punishment b Rom. 2. 15. c Rom. 5. 12. Q. What is the guilt of sinne A. The d Rom. 3. 19. desert of sinne whereby we are subiect to Gods wrath e Gen. 2. 17. John 5. 24. 28. 29. 3. 18. 19. Q. What is the punishment of sinne A. Euerlasting death begun heere and to bee accomplished in the life to come Q. What is that which God hath ordained for the repaire of man A. His a Iohn 5. 25. 6. 68. word Q. What is his word A. It is a doctrine of sauing b Ioh. 5. 25. 29. 2. Tim. 3. 11. 16. 17. mens soules written by diuine inspiration Q. How is this word made profitable to vs A. By the c Rom. 10. 14. Luk. 1. 3. 4. The practice of all the Apostles who neuer wrote but to the Churches and such as already beleeue preaching and publishing of it to the begetting and confirming of faith Q. Will not the knowledge of the wisedome power and goodnesse of God in the creation and gouernment of the heauen and earth with the things that are in them be a sufficient meanes to recouer our lost estate A. No. It d Rom. 1. 19. 20. 21. serueth rather for further condemnation without the word as e 1. Cor. 1. 21. 2â— by and with the word it is a good helpe Q. What are the parts of the word A. The f Rom. 10. 5. 6. Gal. 3. 11. 12. Law and gratious promise otherwise called the Couenant of workes and the Couenant of grace which from the comming of Christ is called the Gospell Q. What doth the Law containing the Couenant of workes enioyne vs A. All g Leuit. 18. 5. such duties as were required of Adam in his innocencie and all h Deut. 27. 26. such as are required since by reason of his fall with reward of life euerlasting to the doers of them and curses to him that doth them not Q. Is any man able to doe them all A. No a Gal. 3. 22. Rom. 8. 3. not in the least b Philip. 3. 9. Titus 3. 5. Esay 64. 6. point Q. What then auaileth the Law to vs A. Very much first to shew vs our sinnes and punishment thereof thereby to driue vs to Christ and secondly to teach vs how to d Mat. 5. 17. Luk. 1. 6. Deut. 66. walke when we are c Gal. 3. 24. Rom. 3. 20. 77. come to him Q. What is the summe of the Law A. e Mat. 22. 37. 38. 39. Thou shalt loue the Lord thy God with all thy heart with all thy soule and with all thy mind this is the first and great Commandement and the second is like to this Thou shalt loue thy neighbour as thy selfe c. Q. What are the parts of the Law A. f Deut. 10. 1. 2. The first and the second table Q. VVhat Commandements are in the first table A. The first foure g Exod. 20. 1. 2. 3. c. Deut. 5. 4. 6. c. which containe our duties towards God Q. What is common to these foure A. That euery one of them hath his seuerall reason annexed which in the first Commandement goeth before and in the other three it commeth after Q. What is the first Commandement A. I am the Lord thy God which brought thee out of the land of Egypt c. Q. What is the summe of this Commandement A. The inward worship of God Q. What is the second Commandement A. Thou shalt not make to thy selfe any grauen image c. Q. What is the summe of this Commandement A. The outward worship of God not according to the tradition of men but according to the will of God reuealed in the Scripture Q. What is the third Commandement A. Thou shalt not take the name of the Lord thy God in vaine Q. What is the summe of this Commandement A. A holy vse of the titles workes and actions of God Q. What is the fourth Commandement A. Remember the Sabbath day to sanctifie it Q. What is the summe of this Commandement A. To set our selues apart to Gods worship at such times as are here commanded So much of the first Table Q. How many are the Commandements of the second table A. Six containing our duties towards our neighbour Q. What is the summe of the Commandements of the second table A. Whatsoeuer you would that men should doe