Christ will be sure to take all their Injuries and afflictions as if they were his owne t will free them from condemnation u and afford unto them communion with him in all his benefits w Q. What are those Benefits of Christ wherein beleevers have communion with him by vertue of this their union A. Some of the principal are Justification x Adoption y and Sanctification z besides which if God give us Christ he will with him freely give us all things also a CHAP. 24. Of Justification of Adoption Q LEt us come to the first of these benefits which is our justification and first tell me what is the meaning of the word to justifie A. It doth not signifie to make an unjust man just by changing his qualities for then it were all one with sanctification from which it is distinct 1 Cor 6. 1. 1. Q. What then doth it signifie A. To Iustifie is frequently opposed to condenme a and therefore it doth properly signifie to acquit from blame and punishment Q. What is the cause of our justification A. The impulsive cause that moveth God to justifie a sinner is nothing else but his free grace Rom. 3 24. Tit 3. 7. Q. VVhat is that for which God doth justifie A. God doth not justifie us without righteousnesse for then how should God be just b but he justifieth us by and for a righteousnesse which is most exact and perfect Q. What is that perfect righteousnesse A. Not our own righteousnesse in obedience to the Law c for that is most imperfect d Q. What righteousnesse is it then A. That perfect righteousnesse whereby we are justified is that righteousnesse which was wrought by Christ and inherent in his person Isai 45. 24 25. Ier. 23. 6. 1 Cor. 1. 30. 2 Cor. 5. 21. Rom. 5. 18 19. Q. How comes the righteousnesse of Christ to be ours that we may be justified thereby A. God doth graciously impute it to us e and faith is the instrument for the receiving of it f that so by it we may be justified Q. Open this a little further how faith is considered when we are said to be justified by faith A. Faith is not considered in justification properly as if the very act of believing were the matter of our righteousnesse neither doth it iustifie as a work or vertue in us by any merit of it selfe Q. Why may not faith be considered in our justification as a work or vertue in us A. Because all workes of ours are excluded from being any cause or matter of our justification g and therefore if faith were so considered it must then be excluded also Q. How then is faith considered when we are said to be justified by faith A. Onely relatively in respect of the object of it which is Jesus Christ and his righteousnesse Q. Faith being not considered in our justification properly as a worke or vertue in us it must needs then be considered relatively in respect of Christ the object of it but how may the truth of this yet further appeare A. As the Scripture saith we are justified by faith so it also saith Christ is our righteousnesse h and that we are justified by Christ i Q. VVhat else may be said for the further clearing of this truth A. Sometimes this phrase to be justified by faith is expounded in the words immediately following to be nothing else but to be justified by Christ Gal. 2. 16. 17. Q. VVhat are the parts of justification A. Justification is onely one benefit of God vouchsafed to believers but there are two parts thereof inseparably conjoyned namely forgivenesse of sinnes through the sufferings of Christ and accounting a man just and righteous through the righteousnesse of Christ imputed to him Q. VVhat is the object of justification the persons whom God doth justifie A. Onely the Elect k being by nature and in themselves sinners and ungodly l but called by grace to be true believers in Christ m Q. What is Adoption A. An act of Gods free grace n whereby the Elect o being in themselves aliens strangers p from God are upon their believing in Christ q admitted for Christs sake r on whom they doe believe into the houshold of God and to the dignity and priviledge of his children s Q What are the benefits of this adoption A. By means hereof believers are brethren to Christ Jesus t have title to the heavenly inheritance u and have liberty and boldnesse to make their requests to God w as to a most gracious and loving father with great assurance to be heard x CHAP. 25. Of Sanctification and the difference between it and Justification and of foure other benefits of Christ to believers Q. SAnctification being another of those benefits that come by Christ and our union with Christ tell me first of all what Sanctification is A. It is a true and reall change a wrought by the Spirit of God b in the Elect c now believing on Christ d whereby the whole man e is changed and altered from the turpitude and filthinesse of sinne f to the purity of the Image of God Q. VVhat difference is there between the former benefit to wit Iustification and this of Sanctification A. The materiall cause of the one is the righteousnesse of Christ without us imputed to us g but the materiall cause of the other is a body of divine graces and qualities infused into the soule created in us h Q. How doe they differ in respect of their formall causes A. The formall cause of justification is the pronouncing of the sentence of absolution and accepting a mans person for righteous the formall cause of Sanctification is the restoring o Gods Image into the soule by putting off the old man and putting on the new Ephes. 4. 22 23 24 Q. How else doe they differ A. Justification makes no reall change in the soule as when the Judge acquits a man but makes him never a whit the more honest then before but Sanctification makes a great change in the soule from sinne and corruption unto purity and holinesse Rom. 6. 17. 1 Tim. 1. 13. 1 Cor. 6. 11. Q. What may be a fourth difference A. Justification is perfect at the first as one individuall act but Sanctification is a graduall work imperfect at the first and growing by degrees Q. Why doe you say that Iustification is perfect at the first A. Not in respect of the sense and feeling and assurance of it for these may increase and grow daily and are therefore daily to be prayed for Mat. 6. 12. Luke 17. 5. Q. How then is justification perfect at the first A. In respect of the matter whereby we are justified which is the imputed righteousnesse of Christ which is so perfect that a man can never have more all the daies of his life though he should
A CATECHISME OR The Grounds and Principles of Christian Religion set forth by way of Question and Answer Wherein the summe of the Doctrine of Religion is comprised familiarly opened and clearly confirmed from the Holy Scriptures By RICHARD MATHER Teacher to the Church at Dorchester in New England Hold fast the form of sound words which thou hast heard of me in faith and love which is in Christ Iesus 2 Tim. 1. 13. When for the time ye ought to be Teachers ye have need that one teach you again the first principles of the Oracles of God and are become such as have need of Milke and not of strong meat Heb. 5. 12. LONDON Printed for Iohn Rothwell and are to be sold at his shop at the signe of the Sunne and Fountaine in PauLs Church-yard neer the little North-gate 1650. TO THE CHRISTIAN READER THe publique Catechizing of Children by way of familiar Dialogue in short and plaine Questions Answers though it be scrupled by some as if it wanted Scripture warrant yet such as acknowledge children to be members of Christs Kingdome and Church as all but Antipaedobaptists doe Mar. 10. 14. they cannot deny that being members of Christs house the Stewards of his house must in faithfulnesse to Christ and them dispence a portion of Spirituall food to them in due season Luke 12. 42. And evident it is by daily experience that long Discourses Sermon-wise runne over Childrens heads like water over a Mill that grinds no meale at all and passe their capacity No way of instruction is so proper for them as that which the Prophet describeth as most suitable to the understanding of children line upon line here a little and there a little Isai 28. 9 10. which can no way so conveniently be dispensed as in briefe and familiar questions and answers put into their mouthes But as this way of short and familiar catechizing is the fittest portion of young childrens bread so there is a larger Doctrine of Catechisme containing the whole body of Divinity which being solidly compacted together and evidently confirmed from Scripture light and familiarly delivered to the apprehensions of Gods people it will be a seasonable portion for children of riper age not only for their further building up in the faith and obedience of the doctrine of the Gospel but also for their establishment in the truth that they be not pluckt away with the error of the wicked Hence Luther had his major as well as his minor Catechismus and Beza his larger confession of the Faith as well as his shorter Yea the Apostle Paul whose example was now precedentiall as being indeed Authenticall and binding to imitation he committed to Timothy a platform of sound and wholsome words in Faith and love which he commanded and charged him not onely to hold fast himself 2 Tim. 1. 13. but likewise to commit the same to faithfull men who might be able to teach others also 2 Tim. 2. 2. This charge as it then was and alwaies will be weighty and seasonable So never more important and necessary then in this capritious and fastidious age when men will nor suffer wholsome doctrine but having itching eares and wits doe turn away their hearts from the truth and are given up to such empty and windy notions wherein it is hard to judge whether Arrogancy or ignorance be the more predominent arrogance of higher attainements in Christ or ignorance of the true Christ and of life in him Now for casting in some helpe by the grace of Christ to prevent the spreading of such a gangrene of vanity and apostacy and to establish the people of God in the truth of the Doctrine which is according to godlinesse Our reverend brother according to the precious Talent of wisdom and found judgement given unto him c. out of his faithfull love to the flock of Christ he hath compiled this ensuing platform of wholsome Doctrine in way of a larger Catechisme wherein you shall finde the summe of the Doctrine of Christian Religion with pithy solidity and orderly dexterity digested together and with clear evidence of truth confirmed from the holy Scriptures and both with such familiar plainnesse of savory language as by the blessing of Christ the simple-honest-hearted Reader may be informed and established in the highest truths and the most intelligent may be refreshed and comforted in revising and recounting the treasures of wisdome and knowledge which they have received and embraced and the grounds upon which they have believed and all may be led on in the constant profession and practice of the faith and love which is in Christ Jesus So we commend this ensuing Treatise to the diligent perusall of the Christian Reader and both it and thee to the rich blessing of the grace of Christ and rest Thine to serve in the faith and love of the Gospel JOHN COTTON JOHN WILSON THE Grounds and Principles of Christian Religion CHAP. I. Of Catechizing as an Introduction to that which followeth Quest WHat is Catechizing Ans. An instructing of the people in the grounds or principles or fundamentall points of Religion Q. How are these Catechisticall and fundamentall points called in the holy Scripture A. They are called thge foundation a the first principles of the Oracles of God b the beginning of the doctrine of Christ c the entrance into Gods word d milke for babes e and the form of wholsom words f Q. How may the warrantablenesse of this kind of teaching appeare A. Both by expresse testimony of Scripture g and because Catechising is nothing else but the drawing of the doctrine of Religion into briefe summes and this hath plentifull warrant in the word h Q. What need is there of this kind of teaching A. The doctrine of Catechisme being milke for babes and the laying of the foundation there cannot but be great need thereof for all men know the foundation must be layd afore there can be any building and babes must have milke afore they be fed with stronger meat Q. What is the benefit of catechising A. It is a means of well grounded knowledge i and of profiting by Sermons the want whereof being an hinderance that men cannot profit by other higher points of doctrine k Q. What else may be the benefit thereof A. It is a means to prevent apostasie l and the infection of errour which they that are ignorant and unstable are apt to be seduced withall m Q. Doe you then think that the doctrine of catechisme is wholsome and usefull to the soules of Gods people A. As common and ordinary meats are most wholsome to the body more then curious and dainty dishes so the doctrine of Catechisme is specially wholsome to the soule and therefore is expresly called the form of wholsome words n Q. How should the doctrine of catechisme be handled A. Briefly many things being contracted into narrow summes for the helping of memory o and yet
if there were no men there would never be any ships upon the Sea Even so the preservation of the great ship of the world and the guidance of its motions doth evidently shew that there is a God by whom the same is preserved and guided Q. What else may be a further proofe that there is a God A. That there is a God is manifestly declared by the strange and wonderfull plagues and judgments that sometimes are inflicted upon notorious sinners upon earth Exod. 8. 19. 9. 16. Psal. 9. 16. 58. 10. 11 79 10. Q. What may be thought of those accusations and terrors of conscience that sometimes are found in men upon the committing of haynous sins though knowne to no man living but to the sinner himselfe A. This also is another testimony that there is a God before whose judgment seate a man must answer for his deedes for otherwise why should a man be afraid where no feare is Rom. 2. 15. Isa. 33. 14. Psal. 14. 5. 53. 5. Q. How many Gods are there A. No more but one Deut 4. 39 6. 4. Isa 44. 6. 8. 45. 5. 18. 1 Cor 8. 4. 6. Eph. 4. 6. Q. Why may there not be more Gods then one A. Because that is contrary to the nature of God which is to be infinite and everlasting that is the first and the last now there cannot be many infinites nor many firsts and lasts but one only Q. How else doth the nature of God shew that there can be no more but one God A. It is the nature of God to have his being of himselfe and so give being to whatsoever else hath being for so much is signified by the word Iehovah Exod. 3. 14. 6. 3. 15. 3. Q. And how doth this prove that there can be no more but one God A. Because if there were many Gods then either they must one give being to the other or each one have his being of himself both which are utterly impossible Q. Why might not one of them give being to the other A. Because then that other could not bee God as not having his being of himselfe Q. And why might they not be many Gods each one having his God-head of himselfe A. Because then none of them could be God as not giving being to all others which had being Q. Though there be but one God yet is there not more persons or subsistences in the Godhead then one A. Yes the Scriptures doe apparently witnesse that in the unity of the divine essence there is a plurality of the divine persons Gen. 1. 26. 3. 22. 11. 7. Isai. 6. 8. 41. 22 23. Q. How many are the Persons in the Godhead A. They are three the Father the Son and the Holy-Ghost Math. 3. 16 17. 28. 19. Ioh. 14. 16 17. 15. 26. 2 Cor. 13 14. Gal. 4. 6. 1 Ioh. 5. 7. Q. Whether are these three the Father the Son and the Holy-Ghost severall and distinct Persons or onely severall names and titles of one and the same person A. The Father is not the Sonne but another person a the Son is not the Father but another b and the Holy Ghost is neither the Father nor the Son but another c and therefore they are each distinct from other as severall and distinct Persons Q. What are the personall properties whereby each is distinguished from other A. The property of the Father is to beget the Son d the property of the Son to be begotten of the Father e the property of the Holy Ghost to proceed from the Father and the Son f who is therefore called the spirit of the Father g and of the Son h Q. Are every one of these persons God A. Yea Of the Father there is lesse question and the Scriptures doe witnesse that the Son is God i and also that the Holy Ghost is God k Q. You have shewed that there is a God and and onely one God and three persons tell me now what God is A. God is so infinite and incomprehensible that no creature is able fully to comprehend or know him Exod. 33. 20. 23. Iob. 26. 14. 11. 7 8 9. 1 Tim. 6. 16. Q. How then may we conceive of him A. As he hath revealed himselfe to us l in his back parts m which are his divine attributes n and by his workes o Q. What are those Attributes or back parts of God A. Wisdome p Power q Goodnesse r Truth s Justice t Mercy u and the like in all which he is infinite w and everlasting x Q. What are the works of God A. They are three Decree Creation and Providence CHAP. 4. Of Gods Decree Q. WHat is Gods Decree A. That whereby he hath before determined and decreed with himselfe whatsoever shall come to passe Q. Doe you say that Gods decree reacheth to all things whatsoever cometh to passe in time A. Yea all things whatsoever have been are or that shall be hereafter were before decreed and determined by God Eph. 1. 11. Act. 15. 18. Q. What are some of the principall things that are so decreed A. Things that are most casuall a things that are most freely done by the creature b and things wherein the creature commits abundance of sin c Q. What else A. Such things as seeme small and little d are also great and speciall events Q. What are some of those great and speciall events that are decreed by the Lord A. The comming and death of Christ and all the workes of his mediatorship e the salvation of the Godly f the damnation of the wicked g the day of every mans particular death h and the day of the generall judgement i Q. When were all these things decreed by God A. Before the world was created even from everlasting 1 Cor. 2. 7. Eph. 1. 4. 3. 11. 1 Pet. 1. 20. 2 Tim. 1. 9. Q. What was the cause of Gods decrees A. The cause that moved him to decree was nothing foreseene in the creature but his own will and good pleasure Rom. 9. 11. 18. Matth. 11. 25. 26. But sith some are appointed by the decree of God to damnation if his will be the cause of that decree how is that just Yea it is most just and righteous notwitstanding Rom. 13 14. Q. How may that appeare A. Because the will of God is the rule of all righteousnesse k and because the Lord hath absolute power over all creatures as the Potter hath power over his clay l Q How else may the justice of the Lord in his decrees appeare A. Because what ever be the Lords decree there is no man actually condemned till he be first defiled with sinne Rom. 3. 9 19. 2. 6 9. Genes 4. 7. Q. VVhether is the decree of God certaine and immutable or such as may be changed and not take
2. 10. Iohn 5. 22. 27. and 17. 2. Q. And why did God give this great advancement unto Christ A. Because the sonne did voluntarily humble himselfe to the greatest degree of obedience and humiliation therefore the father gave unto him this exaltation and advancement as a reward and recompence of that his humiliation Phil. 2. 10. 11. Isa. 5. 3. 12. Q. Doth Christ sit at the right hand of God in respect of his divine nature onely or in regard of his manhood also A. This dignity belongs to Christ as God and man in one person and not in respect of one of his natures alone Q. How may that appeare A. Because it is given to him immediately upon his Ascention into heaven a and is to be exercised by him both as Davids Lord b and also as he is the sonne of man c Q. How long shall this sitting of Christ at Gods right hand continue A. Vntill all his enemies be made his footstoole Psa. 110. 1. 1. Cor. 15. 25 Q. Shall it never cease and have an end A. If we speake of his reigning and ruling in a way and manner peculiar and appropriate to his person so we may safely say that when all his enemies are put under his feet then shal be the end when he shall deliver up the kingdome to the father and himselfe be subject to him 1 Cor. 15. 24 25 28. Q. What shall be the last act of this glorious power and authority of Christ and so the last degree of his exaltation A. His returne to Iudgement at the last day when he shall come a second time into this world with unspeakable majestie and glory to judge the Quick and dead 2 Tim: 4. 1. Act. 10. 42. and 17 31. and Mat. 25. 31. and 26. 64. 2 Thes. 1. 7 8 9. CHAP. 23. Of faith and union with Christ Q. YOu have spoken of the person Offices and actions of Christ you are now to shew the benefits that come by Christ and how we are made partakers of Christ and of his benefits A. We are made partakers of Christ and all his benefits by faith alone Iohn 1. 12. and 3. 16 18 36. and 20. 31. Eph. 3. 17. and Act. 16. 31. Q. What meane you by faith A. That grace of the spirit whereby we receive Christ which is wrought in our hearts in our effectuall calling Q How is faith wrought in effectuall callings A. Effectuall calling consists of two parts the offer of Christ to the soule and the soule excepting of that offer or the call of God when he calls the soule to come to Christ and the answere of the soule unto that call a now this latter is nothing else but faith Q. How is faith wrought in us A. Not by any power of our owne freewill b or meerely by morall perswasion c for we are dead in sinnes and treepasses d Q. How then is it wrought A. By the almighty power of the spirit of God as the author of it e and by the word as the instrument thereof f Q. How doth the word worke faith A. The Law prepareth for it g by convincing the soule of sinne h and terrifying for the same i through the worke of the spirit of bondage k Q. And what doth the Gospel A. It presents the excellency and worth of Christ as an onely and alsufficient saviour l but withall convincing the soule of its great sinne in not beleeving in Christ m of its utter insufficiency to come to him n and its great unworthynesse o to have any part or portion in him Q. What followeth hereupon A. Hereby the soule feeling it selfe to be utterly lost is further and more kindely broken and humbled Luke 19. 10. Isa. 61 1 2 3. Math. 11. 20. Zac 12. 10. Q What else is done by the Gospell in the working of faith A. It sweetly encourageth poore lost soules to come to Jesus Christ p and enableth them so to doe rowling and resting themselves upon him q by the helpe of the spirit of grace r which is ministred thereby s Q It seemes then you make Christ the object of faith A. Yea not onely the whole truth of God t but specially Christ Jesus as he is set forth in the promises of the gospel is the obiect of saving faith u Q. Wherein doth the nature of this faith consist A. Not onely in knowledge of the revealed will of God w and in assent to the truth thereof x for so much may be found in devils y Q. What is there more then this in saving faith A. There is also a comming unto Iesus Christ z with affiance a and reliance upon him b Q. What is the subject in whom this faith is wrought A. This faith is not wrought in any reprobate but only in the elect c and not onely in the understanding or only in the will but in the whole heart d Q. And what an heart is it in whom this faith is wrought A. Onely the heart of such an one as is now a poore lost and broken-hearted sinner Math. 9. 12 and 11 28. Luke 19. 10. and 3. 4 5 6. Q. VVhy say you so A. Because till the heart be thus prepared men will never come to Christ e nor can they truly beleeve on him f Q. VVhat thinke you then of those who professe themselves to be true beleevers and yet were never in any measure thus prepared and humbled A. The case of such professors is very dangerous Q. Why say you so A. Because the fallow ground of their hearts being never broken up they doe but sow among thornes g so the stoninesse of their hearts not being removed by any sound thorough worke of contrition and humiliation therfore though they may for a time receive the word with joy and beleeve for a season yet they are like to be but temporary beleevers and in time of temptation fall away h Q. You have shewed the cause and the object the nature and subject of faith tell me now what are the principall effects of faith A. Hereby we have union with Christ himselfe i and so communion with him in all the benefits which he hath purchased for the Elect k Q. What understand you by union with Christ A. That spirituall conjunction l betweene Christ and the beleever whereby the beleever hath possesion of Christ as his owne m dwelling in Christ n and Christ in him o and is made one spirit with him p Q. By what comparisons or similitudes is this union expressed in Scripture A. It is expressed by that union that is between the husband and wife q the vine and the branches r and the head and the members s Q. What benefit comes to beleevers by meanes of this their union with Christ A. Being one with Christ therefore
WHat ought to be the life of them that are in Christ A. A course of holy obedience and service to God all the daies of their life Luke 1. 74 75. 1 Pet. 1. 14 15 16 17. Tit. 3. 8. Eph. 2. 10. Q. VVhat is the generall rule of obedience A. Not the commandements of men a nor that which is good in our own eyes b but that will of God which is therefore revealed unto us that we might do it c Q. VVhether may not unbelievers perform duties of obedience A. They may performe many things which are good for the matter of them d but not so as to please God in any thing they doe e Q. If they cannot please God in any thing they doe had they not best then to neglect goods duties altogether A. Not so for they are nowhere exempted from the commandement Q. Are believers able to performe obedience to God A. They are able by the power of Christ that strengthens them to doe the will of God in some measure of truth as being now alive from the dead and created in Christ Jesus to good works Phil. 4 13. Eph. 2. 10. Rom. 6. 11. Q. But can they doe this in such perfection as the Law of God requireth A. No in no wise f and the reason is because they know but in part g and have flesh dwelling in them and lusting against the Spirit h Q. Should they not then omit good duties altogether seeing they cannot perform them in that perfection which the Law requireth A. Not so but doe them in uprightnesse of heart as God shall inable them i because God of his mercy through Christ hath promised to pardon their infirmities and sinnes and to accept their sincere though weake endeavours k Q. VVhat is the speciall rule according to which the life of a christian ought to be framed A. The life of a christian ought to be framed according to the morrall Law of God Rom. 13. 8 9. Eph 6 2 3 Iam 2 8. Q. How may that be further cleared A. Because christians are not set at liberty to sinne l and no man knoweth what is sinne but by the Law m Q. How else A. Because in the new covenant God doth not promise to take away the Law but to write it in our hearts n Q. VVhat rules are to be observed for our better understanding the commandements of the Law A. Every commandement of the Law is spirituall reaching not onely to the outward man but also to the heart soule and conscience Rom. 7. 14. Mat. 5. 22 28. Q. What is another rule A. Under the negative part the affirmative is comprehended and under the affirmative the negative Mark 3. 4. Psal. 34. 14. Q. What may be a third rule for the same purpose A. Under one vice forbidden all of the same kind are forbidden also with all the causes occasions and signes thereof And under one duty are commanded all of the same kind with all the means and helps thereof Q. VVhat may be a fourth rule A. God requireth not only that we keep the Law our selves but that as much as is in us we cause others to keep it also Q. How many are the commandements of the Law A. In respect of the generall heads they are ten o but all may be referred to two kinds duties to God in the foure first Commandements and duties to our neighbour in the six latter Q. VVhat is the main scope of the first commandement Thou shalt have no other Gods before me A. Here is required all that naturall worship of God whether the same be inward or outward which is such as if there were no Law prescribed yet if we well know his nature we would undoubtedly perform it to him Q. Name some principall duties that are here required with the contrary vices forbidden A. Here is required faith in God p love to his Majesty q and hope in him r hearing his voice s calling upon him by prayer t and such like Q. And what are the evils forbidden in this first commandement A. Here is forbidden Atheisme u Ignorance of God w unbeliefe x dispaire y pride z hatered a and contempt of God b and all inordinate setting of our hearts upon any creature c Q What is the maine scope of the second commandement A. The second commandement enjoyneth all that worship of God which is by divine Institution and ordinance Mat. 28. 20. Deut. 12. 32. Q What are some of the particulars A. The publike and solemne preaching and hearing of his word d and prayer e celebration of Sacraments f Church fellowship g election and ordaining of ministers and their whole ministration h with the due observation of Church discipline i Q. What is the evill here forbidden A. All neglect of the instituted worship of God k and all worshipping of him after the Images Imaginations or Inventions of men l Q. What is the sum of the third commandement A. The things here required are the due manner of observing and using all things that pertaine to the naturall or instituted worship of God and all that name of God whereby he makes himselfe knowne unto his people Q. Shew it by some instances A. Here is required preparations to Gods service m Reverence n devotion o sincerity p fruitfulnesse under ordinances q comlinesse r or der s and such like Q. What is the evill forbidden in the third commandement A. All rash vaine and light using of the titles t word u and ordinances of the Lord w as sleeping at sermons x or at prayer and wandering thoughts at the same y all confusions in Church meeting z and all using of any thing that is called Gods name otherwise then it ought to be used a Q. What is the summe of the fourth commandement A. The consecrating and observing of that seventh part of time in Gods solemne worship which he hath instituted and ordayned which is the holy keeping of the Sabbath Isay 58. 13. Q. What is the maine sinne here forbidden A. All holy dayes of mens devising without warrant of his word b and all profaining of the Lords holy time or any part of it c by needlesse words works or thoughts Q VVhat is required in the fifth commandement A. To maintaine and yeeld unto men that honour that is due unto them in respect of their places and degrees whether they be naturall parents d husbands e masters f magistrates g ministers h aged persons i or any other superiours or qualls and inferior k Q. VVhat is the contrary evill here forbidden A. All such carriage as tends to the dishonour of our neighbours Q. VVhat is required in the sixth commandement A. Due care of the life and person of our neighbour the contrary