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
b Psal 32. 1. 2. happinesse to haue our sinnes couered and not imputed it must needs bee extreame miserie to haue them reckoned and imputed vnto vs. Therefore the transgressors of this Commandement the more free that vsually they are from the iudgements and punishments of men the more heauie plagues and vengeance will surely light vpon them from God except they repent Q. What is summarily required in this Commandement A. The setting apart of a speciall day euery weeke Neh. 13. 15. 23. Esay 58. 13. wherein we are to separate our selues from our worldly businesses and ordinarie callings concerning this life that we may wholly attend to the seruice and worship of God alone Q. What need is there of one whole day in a weeke to serue God in seeing we may serue him euery day A. To the end that wee should not plunge our selues so deepely into the affaires of the world as that we should not recouer our selues the wisdome of God hath thought it good that one day in seuen there should bee an intermission from them that wee might wholly separate our selues to the seruice of God and with the more freedome of spirit performe the same Secondly for that a whole day is needfull for the performance of all the parts of Gods worship as hearing of publike Prayer and the Word preached Catechizing administration of the Sacraments exercise of holy Discipline consideration of the glory of God in the creatures Thirdly If Adam in his perfection had need of this helpe much more haue we who are so grieuously corrupted Q. Is there any one speciall day of the weeke set apart by God himselfe A. Yea. Q. What day is that A. The first day in the week called the Lords day 1. Cor. 16. 2. Reuel 1. 10. Act. 20. 7. Q. VVas this day set apart thereunto from the beginning A. No for from the first Creation till the Resurrection of Christ the last day of the weeke commonly called Saturday was the day that was appointed thereunto and that which the people of God constantly obserued Q. And why so A. Because vpon that day God ceased from the Gen. 2. 2. worke of Creation Q. How came this day to be changed A. By Diuine Authority Q. How doth that appeare A. First by the a Ioh. 20. 19. 26. Act. 2. 1. 20. 7. practice of our Sauiour Christ and his Apostles which should be a sufficient rule vnto vs b 1. Cor. 16. 1. especially the Apostles hauing added a commandement thereunto Secondly there is no reason why it should bee called the Lords day but in regard c Reuel 1. 10. of the speciall dedication thereof to the Lords seruice For otherwise all the daies of the weeke are the Lords daies and hee is to bee serued and worshipped in them Q. What was the cause why the day was changed A. Because it might serue for a thankfull memoriall of Christs Resurrection for as God rested from his labour on the last day of the weeke so Christ ceased Mat. 28. 1. Gen. 2 1. 2. from his labour and Afflictions on this day as the one therefore was specially sanctified in regard of the Creation of the world so was the other in respect of the restauration and Redemption thereof which is a greater worke then the Creation it selfe Q. Cannot this day then be altered A. No not by the power of any creature in heauen or earth Q. But doth not this Commandement directly require the seuenth day from the Creation A. No but the seuenth day in generall Q. But doth not the reason annexed where the Lord is said in sixe daies to make heauen and earth and to rest the seuenth and therefore to hallow it confirme so much A. No not necessarily for it doth not thence follow that we should rest the same day the Lord rested but that wee should rest from our workes the seuenth day as he rested from his which seuenth as vnder the Law hee appointed to bee Saturday so nothing hindreth but that by his speciall appointment vnder the Gospell it may bee Sunday and yet the substance of the Commandement nothing altered Q. Why doth not the New Testament specially mention this change A. Because there was no question moued about the same in the Apostles times Q. Is not this Commandement Ceremoniall A. No First if it were so then the Morall Law should consist but of nine words or Commandements which is a Deut. 4. 13. contrarie to Gods word Secondly this Commandement amongst the rest b Exod. 31. 18. was written by the finger of God whereas no part of the Ceremoniall Law was Thirdly it as well as the other was written c Deut. 5. 22. in Tables of stone to signifie the continuance of this Commandement as well as the rest Fourthly d Gen. 2. 3. it was before any shadow or Ceremony of the Law yea before Christ was promised whom all Ceremonies of the Law haue respect vnto Q. But it sometime shadowed our a Coloss 2. 16. 17 Exod. 31. 13. Eternall Rest and is therefore Ceremoniall A. That followeth not for the ceremoniall representation of our Eternall Rest came after the Commandement of the Rest and therfore is accessorie and accidentall for which cause b Dan. 9. 27. Matth. 11. 13. Act. 15. 6. Coloss 2. 13. 14. Heb. 10. 14. Gal. 5. 2. the time of correction and of abolishment of ceremonies being come that vse may well fall away and yet the Commandement remaine it being not of the substance of the Commandement Q. Haue you yet any further reason to confirme the perpetuitie of the Rest of the seuenth day A. Our Sauiour Christ willing his followers which Matth. 24. 20. should liue about 40. yeeres after his ascension to pray that their flight might not be vpon the Sabbath to the end that they might not be hindred in the seruice of God doth thereby sufficiently declare that he held not this Commandement in the account of a ceremonie Q. When doth this our Sabbath begin A. At the dawning of the day for Christ rose in the dawning thereof whereby is put a difference betweene the Iewish and the true Christian Sabbath for as the Iewish Sabbath began in that part of the day in which the Creation of the world was ended and consequently in the euening so the celebration of the memorie of Christs Resurrection and therin of his Rest from his special labors being the ground of the change of that day into this it also by the same proportion of reason is to begin when the Resurrection began which was in the morning Q. Can you shew this by example A. Yea Paul being at Troas after hee had preached Act. 20. 7-10 a whole day vntill midnight celebrated the Supper of the Lord the same night which was a Sabbath daies exercise and therefore that night following the day was a part of the Sabbath for in the morning he departed hauing stayed there seuen daies
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
of his nonage and to enioy the liberty of a sonne so after the Gal. 4. 2. same manner the Law through the terrour and seueritie thereof moueth vs with the more ardent desire to seeke after Christ Moreouer as a Tutor or Vsher directeth the steps of the child and instructeth him in such courses of life by which hee is afterwards to liue so the Law after it hath brought vs to Christ directeth vs in the way wee haue to walke in this life to life euerlasting so that it hath two notable and worthie effects one as a spurre to chase vs vnto Christ the other as a light to direct and teach vs how to walke when wee are come vnto him Lastly as a Tutor it humbleth vs whiles by means therof we vnderstand how farre wee are from fulfilling the same and consequently how vnable wee are by the workes of the Law which alone are good works to free our selues from the curse of the Law CHAP. 14. Of the Couenant of Workes in speciall The Couenant of Workes or the Law in speciall In which consider Generally How it is defined By what rules interpreted Specially and herein the Preface The Law it selfe The first Table of Gods worship Inward onely 1. Commandement Ch. 15. Outward also More generally 2. Commandement Chap. 16. More particularly cōcerning the Special vse of Gods Name Comman 3. Chap. 17. The speciall time of his worshippe Com. 4. Chap. 18. The 2. Table of our Duties to man ROM chap. 2. vers 14. 15. 14. For when the Gentiles which haue not the Law doe by nature the things contained in the Law these hauing not the Law are a Law vnto themselues 15. Which shew the worke of the Law written in their hearts their conscience also bearing witnes and their thoughts the meane while accusing or else excusing one another Q. HItherto of the Couenant of Workes in generall it followeth to treat thereof in speciall Where is the Couenant of Workes summarity set downe A. In the Morall Law Q. Doth the Doctrine of the Morall Law goe before the Doctrine of the Gospell A. Yea. Q. Why so A. Because it was before the Gospell for it was giuen to Adam in his Integrity when the promise of Grace was hidden in God Q. Must it therefore be first in vse A. Yea verily as touching the former vse or vertue of the Law which is to shew vs what wee should do and our sinne and the punishment due vnto our sinne Q. VVhy is it said that the Law was not before Moses A. That is to be vnderstood of the Law as it was written whether by Moses or the hand of God otherwise the same Law for the substance thereof was also written in the beginning in the heart of Adam and Eue. Q. VVhat is the Morall Law A. It is a Doctrine commanding the perfection of Godlinesse and Righteousnesse binding vs to eternal Deut. 5. 32. 12. 32. 42. death for our least defect therein which Law is handled at large throughout the whole Scripture but is summarily contriued first into ten words or ten Commandements Deut. 4. 13. 10. 4. Mat. 22. 37. written by Gods owne finger at the first in Tables of stone to signifie thereby not onely the hardnesse of our hearts in which they ought to be imprinted but also the perpetuall vse of them to the Galath 3. 10. very end of the world And after further abridged into two Commandements by our Sauior Christ containing the summe of the whole Law Q. VVhat is the first thing that is necessarily required of vs for our better profiting by the Law A. That wee haue the true knowledge and right vnderstanding of the Law without the which it is vnpossible to reape any of the former fruits For how can a man acknowledge the breach of that Law which he knoweth not or how can he serue him in the endeauour of performance of it vnlesse hee vnderstand his Masters will Q. VVhat rules are there to helpe vs to the right vnderstanding of the Law A. There be chiefly foure whereof the first is that the Law is spirituall reaching to the soule and all the Rom. 7. 14. Deut. 6. 5. Mat. 22. 37. Mark 12. 30. Luk. 10. 27. powers thereof For the Law chargeth the vnderstanding to know euery duty euen all the will of God contained in it It chargeth the iudgement to discerne betweene good and euill betweene two good things which is the better It chargeth the memorie to retaine it chargeth the will to chuse the better and leaue the worse it chargeth the affections to loue things to be beloued and to hate things to be hated Q. Doth the Law require these alike of all A. No but according to the sexe growth in age difference of calling as more of a man then of a woman of a young man then of a child of a publike person then of a priuate man Q. VVhat is the second rule A. That the Law is perfect not onely charging the Psal 19. 7. soule but also the whole soule not onely to know discerne retaine will and follow good but to doe the same perfectly So in condemning euill it condemneth all euill and in commanding good it commandeth all good Q. What is the third rule A. When the Law forbiddeth or commandeth any thing it forbiddeth and commandeth all meanes Mat. 5. 27. 30. occasions and prouocations thereunto Q. What is the fourth rule A. Whatsoeuer the Law commands it forbids the Mat. 5. 21. 23. 24. 25. contrary and whatsoeuer it forbids it commandeth the contrary Q. Why is euery Commandement set forth vnto vs by the second person of the singular number A. God therein wisely preuenteth a common abuse amongst men which is to esteeme that which is spoken to all men to be as it were spoken vnto none As you shall haue it common amongst men to say and confesse that God is iust and mercifull and that hee commandeth this and forbiddeth that and yet they vsually so behaue themselues as though it nothing concerned them that they notwithstanding might liue as they list Q. What learne you from this A. That euery particular man is to iudge and esteeme that God speaketh in the Law to him in particular that he is accordingly to be affected therwith Q. Why are all the Commandements except two set downe negatiuely A. Because the Negatiue bindeth more strongly for the Negatiue precept bindeth alwaies and to all moments of time the Affirmatiue bindeth alwaies but not to all moments of time Q. To come then vnto the words of the Law how are they diuided A. Into a Preface and ten Precepts or Commandements Q. What is the Preface A. I am the Lord thy God that brought thee out of the land of Egypt out of the house of bondage which hath a reference to all the ten Commandements and is a reason to vrge the obseruance of euery one of thē Thus If I be the Lord thy God
What further is required A. To feare him aboue all others because hee aboue Matth. 10. 28. 1. Pet. 3. 6. all others is most powerfull and iust .. And this feare is then in vs when it is stronger to moue vs to good then the feare of men to moue vs to euill Secondly when we doe not the good wee doe onely or principally for feare of danger from men but for feare of God Q. What is yet further required in the inward worship A. The reuerénce of the Maiesty of God in regard wherof we should carry such a holy shamefacednes in all our actions that no vnseemly behauiour proceed from vs that may any waies bee offensiue to him of which if men be so carefull in the presence of Princes who are but mortall men how much more carefull ought we to be therof in the presence of the Almighty and most glorious God Which holy Reuerence of God was specially prefigured in the Ceremoniall Deut. 23. 12. 14. Law where it was required that whē men would ease themselues according to the course of nature they should goe without the Host and carrie a paddle with them to couer their feet because saith the Lord I am in the middest of you whereby the filthinesse and impurity of the mind was forbidden more then of the body and the equity hereof reacheth also vnto vs. Q. VVhat is contrary to this reuerence of the Maiesty of God A. Irreuerence or prophanesse when men regard not how basely and vilely and vnseemely they behaue themselues before God And thus much of the Inward Worship of God the Outward Worship of God followeth Of which more generally in the Second Commandement more particularly in the third and fourth CHAP. 16. Of the Second Commandement The outward worship of God in general in the second Cōmandement where consider the Things Forbidden Generall Special Images Making Bowing downe and worshiping Commanded Generall Speciall Substātiall Ordinary Prayer Extraordinarie Fasting Feasting Circumstantiall as conuenient gestures Reason Threatning Promise EXOD. 20. 4. 5. 6. 4. Thou shalt not make vnto thee any grauen Image or any likenesse of any thing that is in heauen aboue or that is in the earth beneath or that is in the water vnder the earth 5. Thou shalt not bow downe thy selfe to them nor serue them For I the Lord thy God am a iealous God visiting the iniquities of the fathers vpon the children vnto the third and fourth generation of them that hate me 6. And shewing mercy vnto thousands of them that loue me and keepe my Commandements Q. VVHat is the second Commandement A. Thou shalt not make thee any grauen Image nor likenesse of things c. Q. VVhat is treated of in this Commandement A. The outward worship of God as appeareth by the words make bow worship Q. What learne you from this order of the Commandements A. It sheweth that the inward and outward worship of God ought to goe together so that they who dare present their bodies to a Masse or any other grosse Idolatrie and say they keepe their harts to God are here conuicted of falshood and hypocrisie Q. VVhat is forbidden in this Commandement generally A. All will-worship how great a shew soeuer it haue Q. VVhat are the parts of that will-worship A. The outward worship of any besides God and of God any otherwise then hee commandeth Q. VVhat are the particulars forbidden in the outward worship of God A. First we are forbidden to make Images and secondly to bow vnto them or worship them Q. Why is this part so largely set forth A. To meet with the corruption of men that by nature are exceeding prone to Idolatrie Q. Are all Images by this Commandement vnlawfull A. No but such as are made for religious ends and vses for in ciuill matters they may haue a lawfull and commendable vse Q. What gather you of this A. That the Popish doctrine of Images that they are Lay mens books is directly contrary to the word of God and therefore to be detested of all Gods children Q. What Images are most of all condemned A. Images of God for it is a great sinne to conceit or imagine in our hearts that he is like any thing how excellent soeuer we doe thinke it but it is much worse so to set him out to the view of others considering that the mind can conceiue a further beautie then the hand of the Artificer can expresse And therfore the children of Israel did sin grienously and were Exod. 32. 4. 9. 10. 27. 28. worthily condemned for worshipping God in the Image of a Calfe Q. Did not the Israelites worship the Calfe as God as the Papists say A. No but they worshipped God in the Calfe Exod. 32. 5. for they said Let vs make a feast to morrow to the Lord. Q. Wherein did they sinne so grieuously A. In tying the presence of God to the worke of their owne hands and coupling him with their Idols Exod. 20. 4. 5. 6. 1. King 18. Matth. 15. Hos 2. 16. which he cannot endure for God saith by his Prophet Hosea You shall no more call vpon me in Baal So impossible it is truly to serue God by an Idoll as the Papists doe Q. How appeareth it that we should make no Image of God A. In the 4. of Deuteronomie the Lord forewarned Vers 12. the Israelites that because they saw no Image of him when he gaue the Law therefore they should make no likenesse of him Q. But what moues the Papists to paint God like an old man A. The false expounding of a place in Daniel where Dan. 7. 5. he is called the Ancient of daies Whereby is meant his Eternity how he was before all times But whatsoeuer Deut. 27. 15. property in God it be that they set forth by an Image it is execrable so to doe Q. What other Inuentions of men besides Images are here forbidden A. All such inuentions of men as are deuised for any worship or seruice of God likewise all representations of any grace of God otherwise then God hath appointed or may be allowed by his word And herein wee are to obserue the Apostles rule and practice 1. Cor. 11. where he saith That whicb I haue receiued of 1. Cor. 11. the Lord I haue deliuered vnto you for if he might adde nothing to Gods Ordinance much lesse may we Q. What else is here condemned A. First to vse any Word publikely in the Church besides the writtē word of God contained in the Canonicall Scripture Secondly to deuise any other ministerie then that which God hath appointed Thirdly to goe to Witches to consult with Starre gazers or the like to whom Moses opposeth a Prophet as the onely lawfull Minister of God warrantable meanes to know his will by Q. What further is forbidden A. All the meanes and occasions of Idolatrie and al Deut. 7. 3. 4. 1. Cor. 11. 39. league and amity with Idolators therefore no professor
of the true worship of God should marrie an Idolater or an apparent prophane and irreligious person Q. What other things are here forbidden A. All such Ecclesiasticall ceremonies and rites of Religion as are repugnant to Gods word or not warrantable by the generall grounds thereof Q. What is to be obserued of that it is said Thou shalt not bow downe to them nor worship them A. Heereby is noted a further degree of Idolatrie which heere also is forbidden as when men shall 1. King 19. 18. shrine clothe and couer Images with precious things Ezra 16. 18. 19. kneele and creepe vnto them light candles before thē such like or when men shall not only vse but commend and extol and by authority vrge the inuentions of men wherein the grosse Idolatrie of Poperie is condemned which though it bee taken away from amongst vs yet the corruption cleaueth still to the harts of many as may be seene in them that make courtesie to the chancell where the high altar stood and who giue the right hand vnto standing crosses Crucifixes c. Q. What kind of Images are heere forbidden to bee worshipped A. All kinds whether such as are made with mans hands of which Esay speaketh saying One peece of wood Esay 44. 15. 17. Hos 8. 4. is cast into the fire and another of the same tree is made an Idoll or such as in themselues are the good creatures of God as those which Hoseah speakes of saying They worship their gold and siluer Yea of whatsoeuer things it may be said that they haue eyes see not mouthes and speake not eares and heare not noses and smell not feet and goe not vnto them is this worship forbidden to be performed Although therefore the Papists worship not Iupiter Mars and such like Heathen Idols but the holy Saints as they say in and by their Images yet by that which hath been said it appeares that euen that worship of theirs is impious and abominable Idolatrie Q. VVhat further is forbidden here vnder the worship of Images A. To vse any thing that God hath commanded 1. King 18. 4. 1. Chron. 15. 13. for his worship otherwise then hee himselfe hath appointed for the brasen Serpent abused was worthily broken in peeces and the Israelites for carting the Arke were worthily punished Q. VVhat else is forbidden A. To pray for such things as God hath made no promise of or for such persons as he hath made no promise vnto as when men pray for soules departed or for those that sin to death or to giue thankes to God 1. Ioh. 5. 14. 16. for things vnlawfully gotten Q. Proceed to the rest of the things forbidden A. The abuse of the Sacraments which in Poperie Luk. 22. 25 26. 1. Pet. 5. 23. are made Sacrifices also the abuse of the Ministery to other ends then those for which it is ordained as whē Ministers exercise tyrannicall Lordship ouer the flocke or their fellow-seruants as the Bishops of the Church of Rome vse to doe Or when in the execution of their function they seeke themselues and not the edification of Gods people c. Q. So much of the things forbidden What are the things commanded A. Generall or speciall Q. What is the Commandement in generall A. To vse such outward meanes onely in the worship of God as himselfe doth approue in his word Q. What are the things specially commanded A. The outward Substance and Circumstances of Gods worship Q. Wherein consisteth the outward Substance of Gods worship A. Partly in such things as wee giue to God and partly in such things as God giueth to vs. Q. What are the things that we giue to God A. They are ordinarie or extraordinarie Q. What are the ordinarie A. Prayer for such things as we lacke and thankesgiuing for such things as wee haue receiued which all men are bound to vse both publikely and priuatly Q. What are the extraordinarie A. Fasting and feasting to God Q. What are the things God giueth vs A. His creatures in the first place also his Word and Sacraments his Ministerie and the Censures of the Church Q. How doe we worship God in these A. In the Creatures by beholding his glory in them in his Word by diligent hearing it and carefull beleeuing and practising it in his Sacraments by receiuing them duly in the Ministery and Censures by submitting our selues vnto them Q. VVherein consist the outward circumstances of Gods worship especially A. In the reuerend gestures of the body which being forbidden to be giuen to Images are therein commanded to be giuen to God Q. How can there be any vse thereof to God sith hee is a Spirit and looketh to the heart A. Very well for first the whole man and consequently the body it selfe oweth a duty to God Secondly it is a glasse wherin the affections of the mind are beheld Thirdly the mind is the better holpen and furthered in the inward worship when both body and minde doe goe together Q. VVhat gestures are most conuenient for the body A. Diuerse according to the diuerse exercises of Religion as at the reading of the Word standing at Prayer kneeling casting downe our eyes in witnesse of humility and lifting them vp to witnesse our confidence c. except our infirmities or the like lets shall hinder vs herein Q. So much of the Commandement what are the parts of the Reason A. A threatning to restraine from disobedience and a promise to allure to obedience Q. What is the summe of the threatning A. That hee will punish the offender both in himselfe and children to many generations the greatnes of which punishment hee shewes by comparing his wrath to the rage of a iealous husband vpon the vnchast behauiour of his wife Q. Declare the same more plainly A. If any being ioyned vnto God in Christ haue promised in Baptisme to serue him alone and yet notwithstanding wil serue and worship others how good soeuer they be whether Angels or Saints they shall not escape Gods wrath for if corporall adultery bee so seuerely punished much more shall spirituall Q. But how doth that agree with the righteousnesse of God to punish one for another A. Very well for if Princes whose iudgments are shallow in comparison of Gods the depthes whereof are past finding out doe with equitie dis-inherit and put to shame the posterity of Traitors the Lord may much more iustly doe the like For the wicked child following his fathers steps is a Traitor himselfe hauing both his fathers sinne and his owne vpon his head Q. Why will God be so extreamely reuenged of them A. Because they are as it is said here Haters of him Q. Is there any that hate God A. Yes a Ioh. 15. 18. Rom. 1. 29. 30. 8. 7. 5. 10. Coloss 1. 21. verily for so many as worship him otherwise then himselfe hath commanded doe hate him for although euery Idolater will say that hee loueth God yet here
14. Lord hath blessed him by his labour Q. Hitherto of Superiours in priuate as also of Inferiours what are they in publike A. Such as gouerne and are gouerned in Church and Common-wealth Lam. 4. 3. 4. Q. What is the dutie of all inferiours to their publike Superiours A. To minister charges and other things necessarie for the execution of their offices and to their power to defend them in the same Q. What is due from them to their Inferiours A. To procure their common good they hauing Exod. 18. 13. 2. Sam. 24. 17. Matth. 11. 2. 1. Thess 2. 7. 8. receiued the charge of them forgetting themselues and their owne priuate good so oft as need shall require Q. Who are Gouernours in the Church A. The Ministers of the Word especially Q. Who are they which are gouerned A. All Christians and professors of Religion Q. What is their principall dutie to the Ministers of the word A. To heare them willingly and to submit themselues to all that they shall plainly and directly teach Mal. 10. 14. Heb. 13. 17. them out of the word of God Q. What is the principall dutie of the Minister to them A. To bee faithfull and painfull in dispensing to 2. Tim. 4. 1. Act. 20. 26. them the will of God and not their owne fansies or the inuentions of men Q. Who are Gouernours in Common-weales A. Ciuill Magistrates Q. Who are vnder their gouernment A. All persons and subiects in the Realme Citie or Rom. 13. 1. State where they are Gouernours Q. VVhat is the speciall duty of such Subiects A. To obey their Lawes in the Lord and to pay willingly all Custome and Tribute due to them Rom. 13. 6. 7. Q. What are the duties of the Superiours in the Common-wealth as Kings and inferiour Magistrates A. They are twofold First in respect of Gods 1. Tim. 2. 2. matters Secondly in regard of ciuill affaires Q. What in respect of Gods matters A. To see that true Religion bee stablished reformed 2. Chron. 14. 3. 4. 15. 12-15 17. 6-9 and maintained after the example of Dauid Salomon Ezechiah Iosiah and other good Kings to see those ordinances of Religion which are grounded vpon the word of God duly established practised that so God may be truly serued and glorified and the Churches within their Realmes and vnder their gouernment may vnder them leade a quiet and a peaceable life in all godlinesse and honesty For hee who neglecteth this duty to God shall neuer performe his dutie 1. Tim. 2. 2. to men how politicke soeuer he seeme to be Q. What is the Magistrate specially to performe in respect of ciuill affaires A. Hee must looke to the peace of the Common-wealth 1. Tim. 2. 1. ouer which he is set and that iustice therein be Dan. 4. 7. 8. 9. Rom. 13. 4. 5. Psalm 72. 2. 48. 7. duly executed that euery man may enioy his owne that the good may bee cherished and euill doers punished Q. So much of the duties betweene Superiours and Inferiours What is required of equals A. First that they liue together sociably and comfortably Philip. 2. 3. Rom. 12 10. 1. Pet. 2. 17. 5. 5. Ephes 5. 21. and not exalt themselues one aboue another but that they goe one before another in giuing honor Q. So much of the Commandement what is the reason of the Commandement A. That thy daies c. which is a promise of long Esay 65. 20. life to such as shall keepe this Commandement Q. Haue not the other Commandements this promise A. No not expresly which sheweth that a more plentiful blessing in this kind followeth from the obedience of this Commandement then of the other that follow Hence it is called by the Apostle the first Commandement with a Ephes 6. 1. 2. promise it being the first in order of the second Table and the onely Commandement of that Table that hath an expresse promise and the onely Commandement of the ten that hath a particular promise Hence it is that the Lord reuēgeth the breach of this Commandement so often in this life First vpon the parents-who haue been themselues vngracious in giuing vnto them vngracious and disobedient children and then vpon the children themselues who are somtimes immediately stricken from heauen and sometimes punished by the hand of the Magistrate Q. But how is this promise truly performed seeing some wicked men liue long and the godly are taken away euen in the middest of their time A. The godly liue so long as it shall serue for Gods glory and for their owne good but the wicked liue to their further condemnation And herein God doth Esay 65. 20. not a whit breake his promise for if he promise a man siluer and pay him with gold and that in greater weight and quantity he doth him no iniurie and the wicked gaine nothing by their long life receiuing by meanes thereof greater iudgement in hell CHAP. 21. Of the sixth Commandement Thus far of speciall duties to speciall persons seuerall follow concerning the Person of our neighbor Com. 6. which forbids Murther Inward outward against our neighbour Aliue in Gesture Act in Word Deed against his Body Soule Dead against Himselfe Them that belong to him Things belonging to him Chap. 22. EXOD. 20. vers 13. Thou shalt not kill Q. SO much of the fifth Commandement and therin of speciall duties to speciall persons the generall duties follow what are they A. They are either such as concerne the person it selfe of our neighbour in the sixth or such as concerne the things that belong to his person in the seuenth eighth and ninth Q. Rehearse the sixth Commandement A. Thou shalt not murther Q. What is the summe of this Commandement A. Not to hurt our owne person or the person of Gen. 9. 5. our neighbour but to procure safety and to do those a 1. Tim. 5. 23. things that lie in vs for the preseruation of his and our life and health Q. What are the sorts of duties which concerne the person of our neighbour A. They are to bee collected from the diuers breaches of this Commandement Q. What are the sorts of breaches of this Commandement A. Either inward or outward Q. What are the inward A. First anger either without cause or passing Mat. 5. 21. 1. Ioh. 5. 15. Iam. 3. 14. Amos 6. 5. 6. Rom. 1. 31. Psal 5. 6. measure when the cause is iust Secondly hatred Thirdly enuie Fourthly want of compassion Fifthly frowardnesse and vneasinesse to be entreated Sixthly desire of reuenge of all which that may be said which is spoken a Prou. 14. 30. of enuie that they make a man a murtherer of himselfe and of his neighbours Q. What be the contrary duties to these A. First slownesse to anger Secondly humanity Ephes 4. 26. c. and kindnesse because we are all the creatures of one God and the naturall children of Adam Thirdly a