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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	christian_a	faith_n	life_n	1,074	5	4.4282	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15824	A modell of divinitie, catechistically composed Wherein is delivered the matter and method of religion, according to the creed, ten Commandements, Lords Prayer, and the Sacraments. By Iohn Yates, Bachelour in Diuinitie, and minister of Gods word in St Andrewes in Norvvich.	Yates, John, d. ca. 1660.; Yates, John, d. ca. 1660. Short and briefe summe of saving knowledge. aut; Richardson, Alexander, of Queen's College, Cambridge.	1622 (1622)	STC 26085; ESTC S103644	253,897	373

haue good hearts which vndoubtedly are the worst for these two parts will euer goe together Divine Philosophie will teach vs to referre all our speculations to action yea our very affections Feare in Scripture is ever accompanied with seruice seeing God hath so wedded them together let no man presume vpon any condition to devorce them as Papists doe with a dead faith but their dispensation therein is the dissipation of the truth which will haue seruice and obedience the true probats of faith and feare And as Dalilah said to Sampson How canst thou say thou louest mee when thy heart is not with mee So how can they professe they loue God whose hearts obey him not In the new Testament Religion is distributed into faith and lone 2. Tim. 1.13 Keepe the paterne of wholesome words which thou hast receiued of me in faith and loue Loue springs from faith 1. Tim. 1.5 And faith workes by loue Gal. 5.6 and loue fulfils the law Rom. 13.10 not by action but intention for it is the end of the law 1. Tim. 1.5 God accepting sincere loue for perfect dutie By faith wee are spiritually glued and cimented to God that we may bee one spirituall body with him in which sense it is said He that is glued to the Lord is one spirit 1. Cor. 6.17 Cords will bind so will the cords of loue Hos 11.4 Zach. 11.7 But cords may be vnknitt Nailes will fasten and wee haue the words of the wise as nailes fastned by the masters of the assemblies Eccl. 12.11 but yet nailes may slip or leaue a chinke onely the glew of faith ioynes all close together or rather both these parts will cause vs with full purpose of heart to cleaue vnto the Lord Act. 11.23 The heat of faith and loue will digest this whole Art that it may be distributed into the veines of euery good word and worke These two will make vp a perfect paire of compasses that can truely take the latitude of this Art And first must wee haue faith as the one foote pitcht vpon the Center which is God whiles obedience as the other walkes about in a perfect circle of all good duties The fire of faith and light of life will evince against the gates of hell the vndoubted truth of Religion So that by these sweete and cordiall flames may the soule of euery Christian warme it selfe against all those cold despaires whereunto Satan tempteth Q. What is Faith A. The first part of Religion whereby from knowledge I beleeue in God the first act of faith is passiue in receiuing what God giueth And so layes hold of happinesse workes it not Faith makes iust as the hand makes rich that is filled with the wealth of another or as the Iewellers boxe base in it selfe is made precious for the pearles it containeth Here may wee iustly say it is a poorer and meaner act to beleeue then loue nay rather passion then action for we are first apprehended of God before we apprehend him againe Phil 3.12 This grace is most freely graced that it might the more frankely reflect all vpon God a gaine And because it is the roote of all the rest will teach humilitie exclude boasting like the ful eare of corn that hanges downe the head towards the originall or if any be so graciously exalted and freely favoured aboue his fellowes that his stalke is so stiffe that it beares him vp aboue the rest of his ridge then faith will make him looke vp to heauen aboue not in the thoughts of pride but in the humble vowes of thankefulnesse and say with Mary the Lord hath regarded the low estate of his servant Thus will faith rightly vnderstood teach vs to knead nature in the durt and dust and spoyle our free will of all her proud ragges loading her with reproches and giue all glory to him that sayes he will not giue it vnto another Papists being of late more ashamed then before doe confesse all is giuen but say they is it not all one to pay a summe and haue so much giuen mee as may pay it No doubt Faith receiues a full discharge makes it not We rather by Faith receiue an acquitance sealed in the blood of Christ then the blood of Christ to make our owne workes meritorious which we may offer to God in payment for our selues Eternall life Rom. 6.23 is both merit and mercie we take it as a gift Christ earnes it as wages Ephe. 2.8 Saluation through faith yet not of our selues Here lies the errour of the Papists euen in faith it selfe and euery other good grace of the spirit that our free will hath his intervention and operation betwixt Gods giuing and our taking so that if God will but beare halfe the charges by his co-operation man shall vnder-take to merit his owne glory and fulfill the royall law so abundantly that he shall haue something over and aboue to be very beneficiall and helpefull to his needie neighbours But the way of the law is longer then our pursey hearts and short legges can reach to the end and perfection of it As Constantine sayd to Acesius the Novatian Set vp ladders and climbe to heauen so I to Papists scale heauen by your workes as for vs we haue found another way and that is to ascend vpon Iacobs ladder Wee leaue tuggling and strugling that way to preuaile and fall with Iacob to wrestle with Christ for a blessing And though we goe lymping by our sinnes yet by our conquering Faith wee shall be Princes with God By this therefore the vaunt of Papists must needs avaunt yet further faith in another act will cut the very winde-pipe of our free-will and merit It is wittily sayd of one that faith in regard of his passiue act is rather a beggarly receiver then a deserving worker all our conversion is passiue but see faith in our actiue conversion and you shall see workes a forme too low to come in any such request as to iustifie For what is faith but as the hand of the soule and what is the dutie of the hand but eyther to hold or to worke This hand then holds in the first part of Divinitie and workes in the second Now without all question Iustification is to be taught in our first part and therefore goes before obedience and faith which is as an instrument or hand for to hold Christ to iustification is mightie and operatiue both for sanctification and new obedience Workes therefore are the effects of sanctification and sanctification is the effect of iustification hence is it impossible to be iustified by workes as causes as effects and fruits they may shew it If then the secret apprehension of the closed hand of faith hide what it holdeth see the hand of faith open to iustifie the cause by the evidence of the effects in this sense workes may iustifie and perfect faith as the second part of any Art doth the first Iam. 2.22.24 Papists against the whole order of

that the parts doe euer or at least should follow the nature and processe of the whole Our common Mother in and by whom we are all borne 〈◊〉 brought 〈◊〉 Christians challengeth our first seruice And because some of you as well as my selfe haue enioyed so excellent a Nurse and Foster mother cherishing and feeding vs with the purest and most pleasant liquor til we came to some full and perfect age wee should doe amisse if wee should forget her in the chiefest and noblest of our thoughts To you therefore I come as being sent from the brests of my Mother to giue you a taste of her milke Onely remember who it is that must giue the increase both to her in labouring and you in profiting Rebecca may Cooke the Venison but Isaack must giue the blessing We can but speake to the eare God must speake to the Conscience I wish we could condescend to the infancie of our Nurcelings and become all vnto all rather studying to make our people Schollers then to shew our selues Schollers vnto them When the Iewes heard Paul Act. 22.2 to speake in their mother tongue they both kept the more silence and gaue the better audidence Accept therefore the following Treatise as a due acknowledgement of my loue and thankefulnesse wishing not onely with Philosophers prosperitie Physitians health the common people ioy Romanes safetie S. Paul welfare but also with our blessed Sauiour Mar. 9.50 Peace powdred with pietie otherwise these congratulations of our ioy shall but aequalize a drunken Nabals Sheepe sheering or the fatting of some Epicurean hogges or the celebration of the festivall revels of the dissolute crue whose dyet and dainties are the Devils food Cleanse therefore the Augean stables of our drunken Tavernes and Tipling houses with all the blind vaults of professed filthinesse The Citie of Alexandria in Egypt nourished the great Bird Ibis to devoure the garbage and offall of it and to cleanse the streetes but he left of his owne filth and beastlinesse more noysome behinde him They are the Devils deputies not Gods who being set in their places like the Kites feed themselues with the offalls of the people I meane bribes to pervert the course of Iustice They who in reformation seeme to amend the exorbitances of their places and doe it not heartily imitate the Physitian who in an Hecticall body laboureth to kill the itch c. Rouze vp your spirits awaken your Christian courage and set your selues heartily against the crying sinnes of these times But I must take heed least I runne into the inconvenience obiected by that Spartane to the Athenians That wise men did consult and the ignorant giue sentence We may easily iudge our superiours consulting of remedies to be guilty of the increasing of the maladies and mischiefes of the State Drunkennesse and the nurseries of it vsurping Sobrieties kingdome as Adoniah did Salomons haue gotten so strong an head that they can hardly be resisted Onely let the Magistrate take to himselfe a firme forehead couragious heart busie hands and not partiall execute lawes with strictnesse and resolution and God shall blesse the same with happie successe If otherwise God will suffer wickednesse to punish it selfe and that no power can turne the streame because God will haue it carry the offenders headlong to their perpetuall ruine and his owne revenge yet must the good Magistrate even swimme against the tyde knowing that without conquest it is glorious to haue resisted in this alone he were an enemie if he should doe nothing because he sees so little good come of all his traveile Let but worthy Magistrates the endeuour be yours and you may with comfort leaue the successe to God and so I cease neuer ceasing to pray for you Yours in all Christian dutie and seruice IOHN YATES ❧ An advertisement to the READER THe truth and triall of this treatise carefull Reader may I hope the better be accepted without distrust or distaste because it hath passed thorow the fire fanne and furnace of two iudicious and learned Divines whom for honours sake I am bound to mention vnto thee The one is the Reverend and worshipfull Mr Tho Goad Dr of Divinitie by whose labour this worke is carefully corrected and iudiciously supplied where it might offend through want or weaknesse in any part or power of it his starres or his spits that I may vse Origens notes haue beene welcome to this my Tractate I expected his vnpartiall sentence and he hath done iustly to shut his friend out of doores while this worke was discussed Know therefore with me good Reader by whom thou hast profited and be thankfull The other is Mr Alexander Richardson now deceased to whom I haue done the office of a Christian brother in raysing vp seed to the dead to continue his name that his memory and worth might not be put out of Israel This skilfull Artist hath cast and coyned the heads and I would to God he had handled them before his death Some few specialties are vpon necessary cause altered but they are of so small moment that they make no great breach in the body neither in thy knowledge in viewing of the order and methode of Religion I know if the discourse as well as the heads had proceeded from the same hand they would haue beene more accurate and perfect A shaft shot by the hand of a Gyant and a childe differ much yet will I not in a fond admiration and apish imitation of any person make all his deeds and doctrines like the reflection of a looking glasse to frame all thoughts and things by his shadow This were but to catch Doterels and shew feats of actiuitie to deceiue the simple Againe if some little thing be censured in the first inventor I hope they that loue him will not thinke as good friends as they deale with him like Gnatts which after they haue made a sweete kinde of Musicke euermore sting before they depart I feare not thy profit in it if thou will submit both it and thy selfe to the true touch-stone I meane the sacred Scriptures otherwise with Perillus thou mayest perish in thy owne inventions and thine owne cunning at the last will fayle thee and leaue thee as Absolons Mule left his rebellious Master betweene heauen and earth Consider therefore what is said and the Lord giue thee vnderstanding in all things that thou mayest be no lesse wise then good Amen ¶ The Table of Religion containing the Creed the ten Commandements the Lords Prayer and the Sacraments Religion whose parts are Faith it selfe In God Which is euery mans owne I beleeve who is one in essence In three persons Father Almightie Maker of heauen earth Sonne who is by name Iesus Christ. that onely begotten our Lord. who humbled himselfe in Life by being both Conceived by the holy Ghost Borne of the Virgin Mary and by Suffering vnder Pontius Pilate being Crucified Death Dying and being buried descended into hell Exalted First by rising againe from the dead

the third day then by his ascending into heauen and sitting at the right hand of God his coming to Judge quicke dead holy Ghost of the Church which is holy Catholicke whose benefits are in this life Communion of Saints foriuenesse of sinnes in the life to come Resurrection of the body Life euerlasting The workes of faith The Law the rule of holinesse which is the worship of God Table 1. who is to be worshipped alone Commandment 1. with his owne worship 2. which must be handled with all reuerence 3. leanred with all diligence 4. Iustice which is our dutie to man Table 2. In speciall our Parents Commandement 5. general when we must preserue life Commandment 6. then his chastitie 7. and goods 8. good name 9. with the whole man 10. and prayer where there is a reuerend place whose parts are eyther petition where we craue graces Spiritiall The Hallowing of his name 1. or the enlargemēt of his kīgdome 2. doing of his will as in heauen so in earth 3. Temporall the giuing of vs our daily bread this day 4. deprecation Forgiuenesse of sinnes as we orgiue others 5. Not to be deliuered into temptation but deliuered from euill 6 thankesgiuving wherein we acknowledge that to God belongeth for ever The gouernment of all things for thine is the kingdome as also power glory the shutting vp thereof Amen Sacraments Baptisme The Lords Supper ❧ The Catechisme defined and distributed CHAPTER I. Of Faith in God Question WHat inducements to Religion are prefixed before your Catechisme Answere Foure first the giuing vp of my name to God in Baptisme and that in the dreadfull name of Father Sonne and holy Ghost Secondly that being not able to giue it vp my selfe it was done by others according to the auncient custome of the Church ever conioyning Baptisme and confession together Math. 3.6 Aug. epist 24. Papists would haue it to contract spirituall kindred but surely it maketh honest loue amongst neighbours Thirdly they that gaue it vp for me did promise in my name that I should liue according to Religion Fourthly I beleeue in conscience that I am bound to performe what they haue promised Thus because I am Gods and bound to him by sureties vowes promises and Conscience it selfe It is my dutie being now come to yeares of discretion to learne to beleeue in him and obey him Q. What then is Religion A. It is the acknowledgement of the truth which is after godlinesse Tit. 1.1 Q. What are the parts A. Faith and workes the summe of the one is contained in the Creed of the other in the ten Commandements Lords Prayer and the Sacraments Tit. 3.8 Q. What is Faith A. A confidence in God grounded vpon knowledge Ioh. 16.30 We know and by this beleeue Q. How is faith grounded vpon knowledge A. In regard of God and his Church the maker of the Covenant and the people with whom it is made Ier. 31.33 Q. How in respect of God A. As we beleeue in one God and three persons for our happinesse Ioh. 14.1 Q. How in one God A. In respect of nature essence and being Deut. 4.35 Q. How in three persons A. Three in regard of divine relation or reall respects in that one most pure essence Math. 28.19 Q. What is the essence A. That whereby God is of himselfe the most absolute and first being Isa 41.4 Q. What is a person A. That one pure God with the relation of a Father Sonne and holy Ghost 1 Ioh. 5.7 Q. Doth the relation adde any thing to the essence A. Nothing but respect or relation as Abraham the Father of the faithful hath the same nature as he is a Father and as he is a man Q. What is the Relation A. It is either to send or be sent and both these are done either by nature or counsell Ioh. 15.26 the spirit proceedeth from the Father and Sonne by nature and is sent to vs by counsell Q. Is there no other Relation A. Yes either to beget or be begotten and the Father begets his onely Sonne by nature and the rest of his children by Counsell Heb. 1.3 Iam. 1.18 A man hauing the relation of a Father is said to beget Children by nature or counsell as adopted children are freely begotten not of the bodie but the will Iam. 1.18 Of his owne will beget he vs not so his onely Sonne who is as naturall to his Father as burning to the fire and as Isaac to Abraham Q. What then is the first person A. God the Father who by nature begets his Sonne and by his counsell creats the world Heb. 1.2.5 Q. What is the propertie of the Father A. To beget and not to be begotten Ioh. 3.16 Q. What is his manner of subsisting A. To be the first person for the begetter is before the begotten and yet being Relatiues they are together in nature for no man is a Father before he haue a sonne though in order the Father be first Q. What is the Fathers worke A. Creation for I beleeue in him as maker of heauen and earth and the reason is because he is the first person to whom the first worke belongs Q. What is Creation A. A worke of the Father who of himselfe by his sonne and spirit makes the world of nothing exceeding Good Gen. 1.31 Heb. 1.3 Q. What is giuen to the Father in respect of Creation A. Almightie power for the Father in himselfe is pure act which act is power as it may be felt of his creatures which are in power to be Q. What is omnipotencie A. It is that whereby the Father is able to doe all that he doth and more then he doth if it contradict not his owne nature or the nature of things Q. How is Creation divided A. Into heauen and earth Gen. 1.1 Q. What meane you by heauen A. The third heauen with the Angels both which were made perfect in the very first beginning of time Gen. 1.1 Q. What meane you by earth A. All that matter which was closed and compassed about with the third heauen and was made at the same instant with it to prohibite keepe out vacuitie or emptinesse and fill vp the whole compasse of it otherwise the parts of themselues would haue fallen together to haue kept out that enemy of nature Gen. 1.1 Q. Are we to vnderstand no more by earth then that first matter A. Yes wee are to vnderstand the forming of it into the foure elements fire ayre water and earth as likewise the filling of it and them with inhabitants both aboue and below as also the providence of the Father in preseruing and governing of them all to their ends and vses for the Father carries the worke according to his proper manner of working vntill we come to Redemption and there the Sonne takes it vpon him in a peculiar manner Q. What is the second person A. The Sonne who is begotten of the Father by nature and by counsell redeemes mankind Q. What is the Relatiue

knowne in Moses dayes and by the description may be knowne in ours Plinie speakes of a citie called Ctesiphon which lies betweene the river Tigris and Euphrates mentioned by Moses Gen. 2.14 which is wonderfull fruitfull and it lies as an Iland environed by both Also it is well knowne that in Babylon neere Tigris is a most fertile place for feeding of Cattell and the people are faine to keepe them vp in the night for feare of suffocation Their corne they mow thrise and then receiue a twofold increase The Garden of Adonis was in this countrey And Scripture mentioneth 2. King 19.12 The children of Eden which were in Thel-asare That is the Garison Souldiers that were in a tower against the King of Assyria for the defence of this fruitfull countrey The Topographie shewes plainely that here-abouts the Garden stood Perath or Euphrates is a knowne river that devideth Syria from Chaldea and Mesopotamia c. And may be taken for the whole river though it haue but the name of the fourth river which is as it were the midle streame of Euphrates running betwixt the second third river of which nothing is sayd more then the name because it was best knowne to the Iewes when Moses did write Pison the first river may very well be that which Plinie calls Pasi-tigris or Piso-tigris And in Plinie Diglath or Diglito another arme is the same with Hiddekel both signifying the same thing viz. an arrow for the swiftnesse of the water and this is the same with Tigris now called Tegil So that by all this it is most probable that the Garden did lie betwixt Euphrates and Tigris Furthermore Plinie writes that as it were a fish-pond or Marsh in compasse about an Acre of ground burnes continually which may not without probability be thought to besome remembrance of that flaming sword which turned euery way to keepe man from the tree of life Gen. 3.24 God in iust judgement turning the place into ashes a burning poole as he afterwards did Sodome another Eden of the world By this appeares the folly of Papists that thought this Garden was not drowned in the flood and that Enoch and Elias liue in it c. Oh happy man if hee had but knowne his owne happinesse when he first opened his eyes he saw haven aboue him and a flourishing earth vnder him and himselfe placed in the very Paradise and Palace of the world But this is cleane washed away and over turned in the iust judgement of God Yet read the excellent description of it and let the losse of it provoke vs to seeke after a better Gen. 2.8.9.10.11.12.13.14 Q. Why did God thus place man in a Garden A. That man being appointed of God as Lord deputie vnder him might there serue him more freely keepe his Court haue necessary imployment both in dressing and keeping the Garden Gen. 2.15 It was one of Adams faults to suffer the serpent to come into it Another to forget his dutie to God for the very trees did not onely affoord him worke for his hands but instruction for his heart There he saw two Sacraments in the very midst of the rest of the trees grow before him as most eminent teachers of him Gen. 2.9 The greater shame to offend God who had so hedged him in on all sides that by a word of his mouth he might haue rebuked the Serpent and by the least cast of his eye beene confirmed in dutie and diligence But blessed be God that we haue a better tree of life before our eyes not a tree for triall but for confirmation of being happie in despight of Satan of which we may eate and liue Q. Of what kinds was man created A. Male and female Gen. 1.27 The Male immediately for his body of the foure Elements Gen. 2.7 The female for her body of one of his ribs man being cast into a deepe sleepe Gen. 2.21 Man had better loose a peece of himselfe then misse a good wife Yet the Lord would not paine him in sending him a meete helper as for their Soules they were equally inspired that they might both be partakers of the same happinesse Gen. 1.27 For the image they were both equall Q. Why did God make her A. God saw that it was not good for man to be alone and among the rest of the creatures there was none fit to be his companion Gen. 2.18.20 That there might therefore be wanting to him no comfortable thing God thought it needfull that he should haue such an helper as might satisfie his desires and giue him by his divine benediction a fruitfull ofspring Gen. 1.28 Mal. 2.15 All that man saw immediately after his creation were fit to be his servants none his companions and the same God that found the want supplies it Rather then man shall want a comfort God will begin a new creation not out of the earth mans first matter or out of other creatures his servants but out of himselfe for dearnesse for equalitie and that neither of the head nor foote but the side shewing her place which is to stand next to her husband neither as his drudge in being basely governed nor as his wanton in crowing over him Furthermore God consults not with man to make him happie As he was ignorant while himselfe was made so shall he not know while a second selfe is made out of him Both that the comfort might be greater then was expected as also that he might not vpbraid his wife with any great dependance or obligation he neither willing the worke nor suffering any paine to haue it done The rib can challenge no more of her then the earth can of him They are both made equall debters to God who alone tooke care that they might both be happie in him and by him Q. What did God with her being made A. He brought her to man and ioyned her in marriage with him who acknowledgeth her to be flesh of his flesh and bone of his bone This sheweth how exquisite knowledge he had from God If God had giuen him her name or the names of other creatures it had not beene so great a prayse of Adams memory to recall them as it was now of his judgement at first sight to impose them Gen. 2.23 Shee shall be called Woman because she was taken out of Man So piercing was the eye of his reason that he saw the inside of all the creatures at first blush and by his perfect knowledge he fitted their names to their dispositions whereas we silly solves his ignorant posteritie see but their skins ever since and forget their very names when we are told them Furthermore he receiued her thankefully to be his wife and established that law of matrimony concerning co-habitation Therefore shall man leaue his father and mother and cleane to his wife and they shall be one flesh Gen. 2.22.23.24 Q. How were man and woman perfect whiles they were both naked A. They then needed no clothing for yet there was

therefore as the Logicke in the distribution so the Arithmetick in the number proues Gods vncontroulable wisedome in the removall of the Sabboth from the last member to the first Divines call or rather miscall the Sabboth the eight day for eight is no part of seven onely in succession of time the next day after the seventh is the eight but this is not considerable in the precept which commands one of seven and not one of eight Thirdly the end of this separation is holinesse and rest that a part of our time should solemnly be imployed for the sanctification of the whole is as reasonable as the authour who doth all things in waight and measure Againe by holinesse wee are to enter into our perpetuall rest and therefore it is requisite that a part of time should be a Sabboth here because wee looke for an everlasting Sabboth hereafter and that all our time shall be turned into an holy rest from sinne and sorrow Heb. 4.11 As God the Father rested after his workes of creation and commanded the creature to imitate him therein so God the Sonne after his workes of Redemption finished in his humiliation rested in heaven And Dauid tells vs Psal 118.24 that even Christ being refused in his humiliation and made the head stone of the corner in his exaltation brought to passe a marvellous worke in our eyes and thereupon concludes This is the day which the Lord hath made wee will retoyce and be glad in it This day of Christs resurrection excells all other and so is iustly our Sabboth and kept by vs as a pledge of our resurrection and entrance into glory Fourthly the lawgiuer is fayd to speake all these words Exod. 20.1 Even these ten words Deut. 4.13 and therefore let them looke to it that dare make them nine Good Surgeans and Physitians loue their patients when they are cruell to their diseases I cannot but count it a damnable errour to detract one word from ten They were all giuen equally in fire and in fire shall equally be required They were all written in tables of stone because they were first written in the tables of our hearts which as then lost all like letters written in water and are now as hard to receiue againe as the very stones the ceremoniall Law was better remembred then the morall and of all the moralls this hath the memento men naturally being most opposite vnto it Oft times that which wee know not through our sloth the same by teares is made knowne vnto vs. And an afflicted mind certainly findeth out a fault committed and the guilt which she remembreth not in securitie shee clearely perceiueth being troubled He that findes and feeles his owne dulnesse on this day will judge the breach greater then of a ceremony Lastly holinesse is the substance of the precept and that is as morall in the solemne worship of God as the hauing of a God or worshipping of him with reverence But if pietie could not prevaile me thinkes policie should men needing no teachers to be negligent in their duties To conclude the point this first day of the weeke is according to creation for measure and manner And that is from evening to evening or from darkenesse to darkenesse Gen. 1.5 Q. What is here forbidden A. The imployment of the day to any other vse to the hinderance of any holy exercise Pietie is no Ceremony and in that we are as strictly bound to the observation of it as ever were the Iewes wherein wee doe not Iudaize but moralize in true holinesse Isa 58.13 Q. What is the law concerning the loue of our neighbours A. That wee doe to them as wee would they should doe to vs. Mark. 12.31 Math. 7.12 The loue of man begins at our selues and as we in loue are ready to doe all good to our selues and prevent all hurt so must wee from the same fountaine be in readinesse to helpe our neighbour how ill doth any man deserue to haue an Occan of mercy powred on him that will not let one drop of it fall vpon his brother c Q. Where is this commanded A. As the former in the first table so this in the second and our loue of man is the declaration of our loue of God 1 Ioh. 4.20 He that loueth not his brother whom he hath seene how can he loue God whom he never saw The Devill when he cannot bring a man who hath knowne God to confront and despise him directly he entreth him with this politicke traine first makes him bold to trample downe his image and then at length brings him to despise God Q. How doth the second table concerne our neighbour A. It consists either in the observation of due order or preservation of him and his Honour is the first fruit of loue and then preservation of the life and good things of him whom wee honour If wee must loue our neighbours as our selues then must wee keepe the same order with them that wee would haue kept with our selues It is bred in the nature of man either to wish there were no authoritie or none aboue himselfe Q. What is the law concerning due respect A. The fift or the first Commandement of the second Table Exod. 20.12 Hononr thy father and mother c. Where wee are commanded all due respect to our superiours inferiours equalls in what condition soever and forbidden all neglect of dutie in this kinde Lev. 19.3 Colos 3.20 Luk. 2.51 Ephes 6.5 1 Pet. 2.18 1 Tim. 6.1 Rom. 15.1 Q. What is the law of preservation A. It is eyther in the preservation of life or the good things thereof If wee giue to all due honour wee will haue respect to life aboue all other things neither will we be negligent of those things wherewith God himselfe hath honoured the liues of men Q. What is the law concerning life A. The sixt Commandement Exod. 20.13 Thou shalt not kill Where is commanded whatsoeuer may conduce to the preservation of life and forbidden whatsoever may preiudice the same vnlawfully Deut. 24.14 Ephes 4.32 1 Ioh. 3.5 And here appeares the vertue of fortitude Q. What are the good things of life A. They eyther concerne the body or the goods and good name of man or the whole man for the last Commandement teacheth vs to doe our duty in all most freely without either stop or stay here must be no if or and. If concupiscence make any resistence wee faile in the worke of our loue Q. What is the law concerning chastitie A. The seventh Commandement or the third of the second Table Exod. 20.14 Thou shick not commit adultery Where chastie in thought word and deed is commanded and all kind of vncleanenesse whatsoeuer forbidden Pro. 6.13 Ier. 5.8 Math. 7.27 1 Cor. 6.9 Gal. 5.19 2 Pet. 2.14 and here appearrs the vertue of Temperance Q. What is the law of riches A. The eight Commandement 20.15 Thou shalt not steale where all vprightnesse in dealing is commanded and all corrupt and false