57. Which is the fourth Commandment A. The fourth Commandment is Rememmber the Sabbath day to keep it holy Six daies shalt thou labour and do all thy work but the seventh day is the Sabbath of the Lord thy God in it thou shalt not do any work thou nor thy Son nor thy Daughter thy Man-servant nor thy Maid-servant nor thy Cattle nor thy Stranger that is within thy Gates For in six daies the Lord made Heaven and Earth the Sea and all that in them is and rested the Seventh day wherefore the Lord blessed the Sabbath day and hallowed it Q 58. What is required in the fourth Commandment A. The fourth Commandment requireth the keeping holy to God such set times as he hath appointed in his Word expresly one whole day in seven to be a holy Sabbath unto the Lord. Explic. Q. Doth the fourth Commandment require any special time to be kâ—pt holy A. Yes Q. What time A. Such set time as God hath appointed in his Word Q. What mean you by a set time A. Such a time as is set apart for Gods worship only and wholly all business being laid aside Q. Doth the fourth Commandment then determine of the special time for divine worship as the three foregoing Commandments do of the Object means and manner of worship A. Yes Q. In whose power is it to appoint times for worship A. God who appoints the worship appoints also the time for it in his Word he hath not deputed any of this Power to any other Q. Hath God left us to keep what time we please A. No. Q. What proportion of time hath God more solemnly set apart for his worship A. One whole day in Seven Q. Is this Commandment to be understood of the seventh day in order so as to be limited to the last of the seven or is it to be understood of a seventh in number that is One in Seven A. It is to be understood of a seventh in number and this proportion of time the Gospel-Law never repealed Q. Is the fourth Commandment then a moral precept that is to say of perpetual force binding Christians now as well as the Iews heretofore to the observation of it A. Yes Q. How is this day to be spent A. As an holy Sabbath unto God Q. What is meant by that A. It is meant that we spend this whole day to Gods glory as he hath commanded us Deut. 5. 12. Q. 59. Which day of the seven hath God appointed to be the weekly Sabbâ—â—â— A. From the beginning of the World to the Resurrection of Christ God appointed the seventh day of the week to be the weekly Sabbath and the first day of the week ever since to continue to the end of the world which is the Christian Sabbath Explic. Q. How long did God appoint the seventh day of the week to be the weekly Sabbath A. From the beginning of the World to the Resurrection Q. Was it not only from the time of the giving of the Law by Moses A. No it was ordained for man in Paradise in the beginning of the World Q. Is that to continue or is it changed A. It is changed to the first day of the week Q. But why do you observe the first day of the week when the Commandment speaks of the seventh A. In memory of Christs rising from the Dead on the first day that he might enter into his glorious rest having here finished his work of Redemption For which there is the example of the holy Apostles and the Church of God Q. Is this day any more to be changed â— is it to continue A. It is to continue to the end of the World Q What is it câ—lled A. The Christian Sabbath to distinguish it from the Jewish seventh day Sabbath Q May it be lawfully so called A. Yes it is no where forbidden to be so called though the most proper Name be the Lords Day Rev. 1. 10. Q. 60. How is the Sabbath to be sanctified A. The Sabbath is to be sanctified by an holy resting all that day even from such worldly employments and recreations as are lawful on other daies and spending the whole time in the publick and private exercises of Gods worship except so much as is to be taken up in the works of Necessity and Mercy Explic. Q. Is the Sabbath to be sanctâ—fiâ—d A. Yes Q. In what sense is God said to sanctifie the holy Sabbath A. In making it holy by way of Consecration Q. In what sense are we said to sanctifie the Sabbath A. In keeping it holy by way of application viz. applying it to those ends and exercises for which God did consecrate it Q. What is required that the Sabbath may be sanctified A. Two things 1. Resting is required Q. What kind of resting must it be a meer civil rest A. No. Q. Or a meer carnal and bodily resting such as the Ox and the Ass must have on the Sabbath A. No Q. What kind of resting then is required on the Sabbath day A. An holy resting Q. How long must this be A. All that day Q. From what must we rest from spiritiual employments and recreations A. No. Q. From what then A. From worldly employments and recreations Q. When may these lawfully be used A. On other days so we use them aright Q. What else is required that the Sabbath may be sanctified A. 2. Spending the time in the exercises of Gods worship and this makes the rest to be an holy rest Q May we stay at home and spend our time in the private exercises of Gods worship with the neglect of the publick A. No Q. May we not rest satisfied in giving attendance on the publick worship but must we be also careful at home in private A. Yes Q. How much time must we spend in the publick and private exercises of Gods worship A. The whole time except so much as is to be taken up in the works of necessity and mercy Q. What do you mean by works of Necessity A. Such as could not be done before and cannot be deferred until after the Sabbath Q. How are we to perform the duties of the day A. 1. We are to perform the publick and private exercises of Gods worship on the Sabath day 1. With sincerity having a single respect unto the honour and glory of God whose day the Sabbath is Isa. 58. 13. 2. With reverence and that both of body and mind Eccl. 5. 1. 1 Cor. 6. 20. Heb. 12. 28 29. Isa. 66. 1. 3. With diligence and attention Acts 16. 13 14. Deut 6. 7. Acts 17. 11. and 10. 33. 4. With Love and fervour of Spirit Rom. 12. 11. 5. With delight Psal. 42. 4. Deut. 16. 14. Isa. 58. 13. 1 Ioh. 5. 3. 2. We must do works of Necessity and Mercy with chearfulness and without anxiety of mind and doubtful scrupulosity Rom. 12. 8. Mat. 12. 11 12. Q. 61. What is forbidden in the fourth Commandment A.
precept which you think will secure all the Duties of this Commandment and the rest of the second Table A. Yes that of our Saviours Whatsoever you would that men should do unto you do ye even so to them Mat. 7. 12. Luke 6. 3. Q. 75. What is forbidden in the eighth Commandment A. The eighth Commandment forbiddeth whatsoever doth or may unjustly hinder our own or our Neighbours wealth and outward estate Explic. Q. What is chiefly forbidden in this Commandment A. Theft viz. The taking away of that which belongeth not to us Q What are the kinds of Theff A. They are â—ither Thefts committed in the Family or out of the Family Q. What are the Thefts committed in the Family A. They are the purloinings of Wife Children and Servants Q. How is Theft that is committed out of the Family distinguished A. It is either of Goods or of Persons Of Goods either common or sacred and those either private or publick Q. What is the Theft of Goods A. It is the fraudulent taking away of such Goods that belong not to us without the knowledge and against the will of the owner Q. What is the Theft of Persons A. It is the Stealing of Men and Children by the Sons of Be ial to sell them to Heathens for Slaves and the stealing of mens Daughters by lustful or covetous Wooers to make them their Wives which hainous sin was punished by the Law of God with Death being so much worse than the theft of Goods as the persons of men are better than they Q. How doth the theft of Goods common and Sacred differ A. The â—ormer is a purloining and imbezâ—ling of things common and temporary the latter is of things spiritual or of things consecrated to an holy and sacred use Q. What mean you by private Theft A. The fraudulent taking away of such Goods as belong to private men Q. What by publick A. The stealing of those things which belong to the publick state or Body of the Common-wealth Q We have now spoken of Theft prâ—perly so called what is the other kind which is more improper A. Rapine which is the taking away of another Mans Goods openly by force and violence the taking a thing secretly is properly called Theft Q. How is Rapine committed A. It is committed â—i her under the pretext of authority and legal power or else without it The former whereof is worse than that which is properly called Theft as being more publick open and daring and shall be more severely punished because this sin is aggravated by the abuse of authority and because commonly violence and cruelty is joyned with it Q. What is this Rapine called A. Oppression and Extortion when Ministers of State under colour of Law despoil or wring out money or moneys worth from any man Q. What is that Rapine which is committed without any pretext of authority A. It is either in War or in Peace In War either by Land when Souldiers being not content with their wages do spoil and plunder not only their enemies but also their Friends Deut. 2. 5 6. Luk. 3. 14. Or by Sea when as Pirats they rob and spoil all they meet with and can master Q. What is that Rapine which is exercised on the Land A. It is either Robbery by the high-way Luke 10. 30. Ioh. 18. 40. or Burglary when as they break open houses that they may rob the Inhabitants Exod. 22. 2. Q. Are there no other to be esteemed Thieves but those only who act theft themselves A. Yes they also who are accessaries and do consent to the Theft of others And these Thefts are either common to all or proper to Superiours The former is committed before with or after the Theft Q. How is a man an accessary before the Theft A. When he counselleth or provoketh another unto it Q. How with or in the Theft A. Either when he aideth the Thief or doth not hinder him when it is in his power to do it Q. How after the Theft A. 1. When he receiveth and concealeth what is stoln or hideth or keepeth the Thief from being apprehended 2. When he partaketh with him in the stoln Goods Q. How is this done A. 1. When he taketh the Goods from the Thief that he may keep them to himself 2. When he knowingly buyeth stoln Goods which ought to be restored to the owners 3. When by silence he concealeth the Thief Q. How are the Superiours accessary A. When they do any waies incourage or do not punish them especially when they do acquit them for a Bribe Q. Doth this Commandment also forbid us all cozâ—nage circumvention and the Denial of Alâ—ns to the Poor A. Yes Lev. 19 11 13. 1 Thes. 4. 6. Luke 6. 30. 1 Ioh. 3. 17. Pâ—â—v 14. 21. Q. And doth it forbid all waies and means whereby either publickly or privately by force or by fraud we may acquire or detain from any what either by the rule of righteousness or Charity belongs unto them A. Yes it doth Q. How are these things forbidden in this Commandment A. Aâ— they do or may unjustly hinder our own or our Neighbours wealth and ouâ—ward estate Q. May not men be Thieves as to themselves and their own wealth and outward estate A. Yes they may be depriving themselves of those temporal blessings which of natural right belong to them Q How are men guilty of this kind of Theft A. 1. By impoverishing vices viz. Drunknness and Gluttony and the accompanying of such vitious persons h Idleness i Covetousness k and Uâ—cleanness l. h Prov. 23. 20 21. and 28. 19. i and 23. 21. and 18. 9. k and 11. 23. 〈◊〉 6. 26. 2. By the making and keeping of rash Vows which oblige men to nothing but Repentance viz. of Pilgrimaging c. which waste that outward estate God hath given such ignorant Z â—aloâ—s and Votariâ—s for their comfortable subsistence in tâ—is world and which might have been better improved to the relieving of the poor for the furtherance of their own account in the other world 3. By unnecessary sufferings Q. What mean you by unnecessary sufferings A. 1. Those that were not unavoidable but might be flight or other lawful means have been well enough declined or escaped Mat. 10. 23. 2. Those that men suffer for their faults viz. Heresies Sâ—ditions and Schisms or for damnable Doctrines and Bandyings into Parties destructive to all Government in Church and State Q. But do not the holy Scriptures make an honourable mention of those that took joyfully the spoiling of their Goods that chose to suffer afflictions with the people of God and esteemed the reproach of Christ more than all the pleasures advantages and treasures in the world A. Yes Heb. 10. 34. and 11. 24 25 26. Q And ought we not to forsake Houses and Lands and all we have for the sake of Christ A. Yes or else we cannot be Christs Disciples Q. But shall we
not be greatly losers hereby A. We shall be so far from being losers by it that we shall in this very life by that means be abundantly more richly provided for in the same proportion that they are which in the Harvest have the most plentiful returns to their seed and pains-â—aking and in the world to come they shall inherit everlasting life Q. 76. Which is the ninth Commandment A. The ninth Commandment is Thou shalt not bear false witness against thy Neighbour Q. 77. What is required in the ninth Commandment A. The ninth Commandment requireth the maintaining and promoting of Truth between Man and Man and of our own and our Neighbours good Name especially in witness-bearing Explic. Q What doth the ninth Commandment respect A. The ninth Commandment respects our own and our Neighbours good Name Q. Ought we to maintain and promote our own and our Neighbours good Name A. Yes Q. How may our own and our Neighbours good Name be effectually maintained and promoted A. By putting away Lying and speaking every man the Truth with his Neighbour Q. Wherein especially is this to be done A. In witness-bearing Q. 78. What is forbidden in the ninth Commandment A. The ninth Commandment forbiddeth whatsoever is prejudicial to Truth or injurious to our own or our Neighbours good Name Explic. Q. What sins are forbidden in this Commandment A. Lying Equivâ—â—cating mental reservation and unseasonable profession of the truth Q How are lies usually distinguished A. Into three sorts Merry Officious Pernicious Lies Q. What are Merry Lies A. Such as are spoken only to delight others and make sport Q What are Officious Lies A. Such as are spoken either for our own or our Neighbours profit and do not hurt any man Q. But what is the sin chiefly forbidden in this Commandment A. The giving of false Testimonies which are pernicious to our Neighbours Life Goods and good Name Q. How are the aforesaid sins here forbidden A. As they are prejudicial to truth Q. What other sins are there forbidden in this Commandment A. Back biting slandering and the taking up a reproach against our Neighbour going up and down as a Tale-bearer bitterness and evil-speaking which is Tongue-Persecution the rash censuring of others and putting bad constructions on their words and actions and the procuring to ourselves an ill Name either 1. By walking undiscreetly or Offensively Or 2. By a needless lessening the good opinion others have of us by bewraying our weakness as want of learning c. to the Carper Q How are these sins here forbidden A. As they are injurious to our own or our Neighbours good Name Q. Which is the tenth Commandment A. The tenth Commandment is Thou shalt not covet thy Neighbours House thou shalt not covet thy Neighbours Wife nor his Man-Servant nor his Maid-Servant nor his Ox nor his Ass nor any thing that is thy Neighbours Q. 80. What is required in the tenth Commandment A. The tenth Commandment requireth full contentment with our own condition with a right and charitable frame of spirit towards our Neighbour and all that is his Explic. Q Doth not the fifth Commandment enjoyn us to give respect to the persons of all men A. Yes 1 Sam. 1. 15. Acts 16 30. Gen. 23. 7. 1 Pet. 2. 17. Q. Doth not the sixth Commandment respect our own and our Neighbours Life A. Yes Q And the seventh our own and our Neighbours Chastity A. Yes Q. And the eighth our own and our Neighbours wealth and outward estate A. Yes Q. And the ninth our own and our Neighbours good Name A. Yes Q. And do not all these Laws of God bind the inward as well as the outward man A. Yes Q. Doth then the tenth Commandment Thou shalt not covet differ from the rest especially in that it doth forbid and restrain the first motions and inclinations of the heart to sin before the consent of the will A. Yes Q. What duties are required in this Commandment A. Chiefly two 1. Full contentment with our own condition Q. What is meant by contentment A. Complacency and satisfaction of mind with our own condition whatever it is Q. What is the other duty here chiefly required A. A right and charitable frame of Spirit towards our Neighbour and all that is his Q. What mean you by that A. That disposition of mind whereby we think and wish well to our Neighbour and do readily and suitably sympathize or have a fellow-feeling with him in any condition he is in Q 81. What is forbidden in the tenth Commandment A. The tenth Commandment forbiddeth all discontentment with our own estate envying and grieving at the good of our Neighbour and all inordinate motions and affections to any thing that is his Explic. Q. What are the sins forbidden in the tenth Commandment A. The sins forbidden in the tenth Commandment are 1. All discontentment displicency and dissatisfaction of mind with our own estate 2. All envying or grieving at the good of our Neighbour 3. All inordinate motions and affections towards any thing that is his or coveting any thing that is our Neighbours Q 82. Is any man able to keep the Commandment of God A No meer man since the Fall is able in this life perfectly to keep the Commandments of God but daily doth break them in thought word and deed Explic. Q. Was Adam able perfectly to keep the Commandments of God before the Fall A. Yes Gen. 1 26 27. Eccl. 7 29. Q Is man able perfectly to keep the Commandments of God now A. No. Eccl. 7 20. Iam. 3. 2. 1 Kings 8. 46. 1 Ioh. 1. 8 10. Q. How long hath man been rendred unable perfectly to keep the Commandments of God A. Ever since the Fall Q. But how long shall man continue in this impotency A. As long as he continues in this life Q. Christ was true man but was not he able perfectly in this life to keep the Commandment of God since the Fall A. He was not a meer man Q. What mean you by that A. That he was God as well as man Q. How oft doth man break the Commandments of God A. He doth daily break them Q How many waies doth he break them A. Three waies viz. in thought word and deed Q. If this be true must not that doctrine of the Papists and others be false that teacheth perfection attainable in this life and that men may do works of supererogation and that good works are meritorious A. Yes this their proud and self-advancing Doctrine must needs be false Q. But what do you mean by that perfection which is not attainable in this life A. Absolute unsinning obedience Q. Was not this perfection attained in this life by the ever blessed Virgin Mary A. No Q. Why can none merit everlasting life by good works A. 1. Because works as good are not their own â— Because all such