before the promulgation of it in that forme at Mount Sinai as well as since and how far in force still with us Christians who though we are freed from the curse bare letter and slavish feare are yet bound to the duties and effect thereof by the Law of Grace that so agree Christ being the scope and end of both how and why it was written in the two Tables and that twice and how divided 1. YOu said that your Godfathers and Godmothers did promise that you should keepe Gods Commandements Yes in that third part of the vow and promise in Baptisme whence we come to consider in this third place the Commandements of God 2. Tell me how many there be Ten. 3. How appeareth that By the prescript word of God himselfe and his servant Moses by whom they are named the ten Commandements the ten words or decalogue signifying as much 4. What doe they containe The whole Will or Law of God or duty of man 5. What Law The morall Law binding the soule and conscience to the performance of such duties as are perpetuall and so this Law above all others perpetuall 6. What other differences of Lawes are there 1. Both Laws humane politique and municipall of divers formes according to the customes and manners of divers peoples and Countries 2. Divine or given by God himselfe of divers sorts Which are they Not onely that Law of nature written by God himselfe in the heart of all creatures but also other positive and written Lawes both the Law of workes doe this and live to the first Adam and all his posterity Of Grace beleeve and have life by the second Adam to all Saints 7. How was the first Law of works promulgated By God himselfe in Paradise to Adam onely abstaine or eat not of the forbidden tree By God himselfe to the Jewes upon mount Sinai the morall Law or ten Commandements 8. What was the event Both brake the Law and none was able to keep it wholly whence was need of the Messiah the promised seed who should satisfie for their misdeeds and breach of the Law of workes by their taking hold of the Covenant and Law of Grace 9. How was that shewed In the promises to Adam thy seed shall break the Serpents head or power of Sinne and the Divell and to all the Fathers consequently made of Christ as likewise by those many sacrifices and types and shadows of the Messiah and his offering sacrifice as well as those other Laws of the Jews to the talsing notice of punishing of sin offences thus entred into the world by Adams offence and hence that other division of the law springeth 10. What division Of the Jewes Law which was thence accordingly divided into The morall Law The ceremoniall Law The judiciall Law 11. Why are we to take notice of the Jews or their Lawes As they were the true Israelites the Church of God to whom both the Law and Testimonies the Arke and Temple of God and all tokens of his grace and favour were committed yea all the priviledges that belong to the whole Church once appropriated to that holy elect and chosen people as from whom the Messiah according to the flesh should spring to be the joy and light of all Nations and in whom all Adams posterity should be blessed 12. Was the whole Church straitned in so narrow limits as one little people It seems so to the good providence of God as once in one Adam and since in one Arke onely eight persons the whole Church yet cursed Chaâ— also among them and then one Abrahams family and one people of the Jewes and among them many unbeleevers to shew the few number of the truly faithfull and now though all Nations admitted yet but one Church a little flocke guided also by one rule and Law the Covenant of Grace 13. What were those Laws then of that Church of God among the Jews 1. The morall Law binding to performance of all good duties towards God and man 2. The ceremoniall setting forth the sacrifices for sinnes in the breaches of the former and directions in Gods house and service 3. Judiciall deciding controversies about politicall and temporall matters and inflicting punishments upon offenders against the same or the former which punishments of offences or sacrifices for sinne the greater part of these latter Lawes had beene of no use if the morall Law could have been performed and breaches thereof whether by ignorance uncharity and contentions or else could have been avoided 14. How long were these Laws to continue The judiciall Law so long as the State or Common-wealth of the Jewes as fitted to their state manner or customes the ceremoniall Law during the time of that their Temple or Tabernacle whose ceremonies and sacrifices as types and shadowes were referted to the substance and ended in Christ and the revelation of the Messiah who opened the second Tabernacle his Church but the morall Law binding to the duty of vertue and godlinesse abideth and standeth fast for ever 15. How then was it said a Law of the Jews As they were then accepted and were indeed the true Church of God for as considering 1. The letter it was delivered to them as Gods owne and peculiar people having such priviledges as no other people ever had and but the same or such as the Church hath now 2. The substance it was delivered to the Church in generall then in them and so to all people who must serve God in holinesse and righteousnesse and so standeth firme in that point for ever 16. What the difference between the judiciall and morall Law 1. The judiciall was chiefly in foro exteriori judiciae the morall in foro interiori conscientiae exercised and appointed 2. Judiciall was founded on the morall to certifie the outward breaches of the same 3. Judiciall was fitted to divers manners and customes of the people the morall to the heart and soule of all people in obedience to God 4. Judiciall is more particular and the morall more generall and divers such other respects from these flowing for difference may be seen 17. Why should the judiciall so soone end 1. Because the Common-wealth of the Jews to which it was particularly referred and to whose customes appropriated is ended 2. The ceremoniall to which it was also tied and allied as concerning manumission in the year of Jubilee and the like is also vanished 3. Diversity of manners and customes in other peoples and propensity to particular vices and diversified by divers respects doe often require divers and other Lawes and punishments 18. But are we no more then tyed to obey or respect it then any other strange Law whatsoever Though we be not tyed to the observation of it as abrogated yet we may therein see and respect the equity and excellency of it and wisdome of the Law-giver above all other lawes whatsoever and though we leave it in the very letter or circumstances yet in the substance we observe it
spirit 72. How is Gods will knowne As it is revealed in his holy Word 73. VVhere is that word conteined In the bookes of the Old and New Testament 74. VVhat are the Commandements of God The Law of God given to us and his will in generall as before mentioned for the morall part thereof more particularly expressed in the ten Commandements hereafter recited 75. How long obliged to this duty and diligence So long as we have any being all the dayes of our life 76. VVhy so Because from him wee have received our life and being and so to his honour ought all to bee referred 77. How all our dayes Whether of prosperity in praises or adversity in patience to give him thankes and submit our selves wholly to his holy will and pleasure 78. How life Whether our naturall life so rightly understood or life of grace in Gods Church and service as well applyed that the life of grace here may bee an entrance to the life of glory hereafter 79. Is this the summe of the sureties promise It is into these three parts distributed viz. 1. Our repentance to forsake and renounce all evill the Divell World and the Flesh. 2. Our faith to beleeve all the Articles of our Christian faith 3. Our obedience to keep and walke in Gods holy wil and his Commandements all the dayes of my life SECT 5. The fourth Question Our Christian resolution to performe the vow made for us in baptisme and how we are bound to performe and that many wayes in common morality conscience and reason law and Religion since for our so apparent good and Church and superiour institution and command to which wee are to submit our selves in humility our duty to praise God for our happy estate of salvation given to us in Christ by the administry of the Church and meanes of the Sacraments Confirmed and sealed to our soules and to pray for the grace of continuance so to persevere therein to the 〈◊〉 and here also a reason is rendred why the first part of the sureties promise or vow in Baptisme is passed by and the second part concerning the Creed is so here first and principally insisted on as followeth 1. DOst thou thinke thou art bound to beleeve and doe as they have promised for thee Yes verily by Gods helpe so I will c. 2. What is conteined in this answer A fourefold resolution 1. As a direct and resoulte affirmation of the demand yes verily 2. As a resolute asseveration and protestation to the same and by Gods helpe 3. As a resolute praising of God and giving of thankes I heartily thanke c. 4. As a resolved prayer for grace of continuance and perseverance to the end I pray God c. 3. Is then the party bound by anothers act He is both in morality and conscience reason and Religion 4. Without any deputation Yes since it is for his good and if it had not been promised yet in conscience and else bound to performe that 5. How so 1. In common morality since it was for his good and so in duty for good order and vertues sake to doe it 2. In conscience since for the honour of God and good of our owne soule so obliged 3. In reason since by superiours and those that have authority over us our parents and superiours enjoyned 4. Religion since by the Churches authority so for the honour of God and our owne good ordained 6. But can Infants be bound or those under age by their owne or which is lesse others acts By both when it is for their good otherwise not if to their prejudice and rather by tutors and governours acts then by their owne 7. Why so Because they are intended of wisedome and judgement and knowing what is convenient and trusted with the guiding and government of the Infant or young here yet wanting discretion 8. How appearoth it that they are so bound In very law as well as reason the ground of all good lawes when it is for their good and necessary occasions as meat drinke and apparell teaching and bringing up and the like the Infant and Pupill or heire in nonage as well as the most aged persons bound to performe pay and discharge such dues and promises 9. What is the reason for it Because it is for his apparant good and benefit so if he finde a hand to receive a beneficiall lease in law being an Infant he must also finde a hand to pay the rent and performe the condicioned covenants 10. But how is this for his good In an uncomparable great and high degree as hereby received into the heavenly society of Saints and to have that glorious priviledge hereby signed to him to be the Son of God member of Christ and heire of blessednesse and so as hee receiveth the benefit tyed to performe the Covenants 11. How followeth it that he saith By Gods grace so I will In acknowledgement of 1. The fountaine whence all sufficiency and ability doth flow 2. The readinesse and propensity we ought to have to perform it 11. Have we then no ability of our selves No not so much as to thinke a good thought much lesse to performe any good deed but all our sufficiency is from God 12. What is our duty then to doe To pray for ability from him expect his graces and after the same in humility as considering whence all our ability comes to direct our courses 13. Can we doe this then Not we as of our selves but Gods grace and good Spirit within us that beginneth will performe every good worke to his glory 14. What shall we doe then Only submit our selves to his will be prest to obey and doe as his good Spirit moveth us not to quench the spirit but being ready to say Speake Lord for thy servant heareth accordingly continue in well doing 15. How shall we finde or know this If we praise God for graces received and pray unto him for more as followeth in this answer 16. Why should we praise him Because thanksgiving for graces received is the fruit of the former grace and seed of the latter 17. VVhat doe you praise him for here For calling me to this state of salvation 18. VVhat is this state of salvation The state of a Christian in the love and favour of God by his Covenant of grace whereof the Sacraments are signes and seales 19. How are we else Out of Gods favour weltering in our owne bloud and pollution of sin by nature but restored to his favour thus by grace 20. In or by whom or what meanes Through Jesus Christ our Saviour in whom God is well pleased and for his sake doth blot out all our guilt and offences 21. How are we brought to this estate We are called by God by whom elected and by the Ministry of his Church by his appointment and the voice of his holy Word and thus lastly sealed for his receive these signes the Sacraments with the vertue and effect of them pledges
and mercy to our consolation 5. Thankfull expression of praise both in word and deed life and actions for this his admired mystery and meanes of our redemption 41. What followeth in the Creed The other parts of his humiliation in his passions and sufferings death buriall and descent to the grave and hell in the following foure and five Articles SECT 6. The second degree of Christs humiliation in the fourth Article The Analysis of the fourth Article In his passion and the maine parts thereof His sufferings and obedience to the Law and thereby to death for us that by our transgressions of it had so deserved and by whose death and performance of it or obedience both active and passive we are freed if we study and strive with our best endeavours to performe the same whence our chiefest comfort ariseth As by whose stripes we are healed The many degrees and processe of whose sufferings and continuall travels labours and contumely that he throughout his whole life and especially at his death a little before it for our sakes endured and under-went are here in order described as also the most bitter potion or cup of his Fathers wrath his bloody passions with all those remarkeable ciroumstanstances agony betraying unjust judgement crowning with thornes buffetting reviling and lastly crucified that night shamefull and ignom nious death wherein how much more excellent his soul so much more sensible of misery and exquisite his torments of both soule and body though death by his death destroyed and by his buriall our graves as it were opened and our rest or sleepe ther sanctified and so we learne to sorrow for sin that caused such his hitter sorrow and sufferings yet comforted in his death that destroyed death and opened to us the gate of glory 1. VVHat is the fourth Article He suffered under P. Pilate was crucified dead and buried 2. What is hereby expressed The manner of his many sufferings he suffered in his life at his death His humiliation to death buriall under Ponce Pilate dead and buried 3. What is therein briefly then to be observed The second degree of his humiliation and therin two things especially 1. Intimated his perfect obedience to the whole Law in undertaking the performance and curse for us 2. Litterally laid downe his sufferings 4. VVhat obedience Perfect and absolute obedience which all ought to performe hoc fac vives or else cursed every one that continueth not in all these Lawes to doe them 5. How is this part of his humiliation for us In that hee not onely descended from heaven and was incarnate for us conceived and borne and so fitted in the forme of a servant to performe these things for us but was also actually obedient to the Law performing it and all righteousnesse whereby man fulfilled the Law and which is more suffered the penalty due for our delinquencies and by it was made sin for us that we might be the righteousnesse of God in him 6. How did he fulfill the Law In performing what was required and written both in the Law and the Prophets Math. 5. 17. 7. How in the Law 1. All the whole Ceremoniall Law concerned either the service and honour of God the types of him and his sacrifice Math. 15. 17. us to performe and so himselfe as Luke 2. 21. circumcised and offering gifts Lepers as every one of us Luke 1. 2. c. Math. 26. 2. Morall Law in most exquisite love to God and his neighbour all mankinde his brethren for whom he laid downe his life and what greater love 3. Judiciall did wrong no man nay even required not his owne but gave to Caesar what was Caesars and to God the things c. and over and above himselfe for others good 8. How in the Prophets What ever was written by them in exposition of these Lawes or of him and signified in types to be performed by him so he performed all righteousnesse Math. 3. 9. Were we bound to the performance Yes of the whole Morall Law and so much of the residue as were branches thereof seene in the other and pertaining to the service of God or justice to our neighbour 10. But are we now freed From the curse and servility thereof not from the duties and performance for wee are freed from the curse or bondage and feare to be in love with joy a people studious of good workes 11. But hath not Christ performed it for us Yes if wee strive to shew our selves obedient and willing to doe all righteousnesse and so it is Rom. 8. 4 he hath fulfilled the Law for us but with this limitation if we walke not after the flesh but the spirit that is who are willing to be righteous and keepe the Law though not for our weaknesse able 12. How of them that strive not to keepe it He hath done nothing for them for they walke not after the Spirit so if they be sonnes of Beliall without grace not seeking to walke godly or securely thinking or presuming Christ hath done all for them and therefore they seeke to doe nothing to their cost they will finde Christ hath nothing for such gracelesse and secure ones but hath done these things only for his faithfull ones 13. The doctrine then of faith destroyeth not good workes No but confirmeth the godly to goe on more cheerefully in good workes since there is is a reward for such godly and though the worthinesse of them and acceptablenesse be of the power of faith and in Christ yet as God is thereby more glorified so by them a more abundant reward when the ungodly or they that want them shall find none or only the miserable reward of iniquity 14. We are then bound to doe them Yes but to looke for the perfection and sweetning of them to our soules and assurance from him that they are made worthy and acceptable by faith and his most preceious blood 15. What comfort herein That there is help laid on one that is mighty and able to performe and so if we be willing though not able to performe all righteousnesse hee hath done it for us yea and borne all our transgressions 16. How is that In that second part of fulfilling the Law his sufferings for sin and bearing the punishment both in body and soule due to all our offences 17. What were his sufferings Of two sorts 1. Generally all those miseries in the flesh sustained for our sakes even in his infancy childehood and before his manifestation to Israel 2. Especially those grievous ones suffered 1. after his manifestation 2. immediately before and at his death 18. Which of the former sort 1. In his infancy the common miseries in his infancy which as the rest considered in regard of his excellency of person so much more eminently perspicuous 2. Persecution raised by Herod so soon as born in pretence of worship seeking his blood and slaying so many infants not sparing his owne childe that it was said and verified better be
and vertue thus comparative in respect of that name referred to his Attributes though otherwise usually accepted for his name 23. How are his attributes else showne By his appropriating or entituling himselfe to Israel or Israel to himselfe calling himselfe thy God O Israel and who brought the deliverance whereby he is not onely said the Lord or God but their Lord and their God their deliverer and defendor and as David speaketh the lifter up of their head 24. What learne we hence By that neare bond that we are obliged unto him so loving and good a God that calleth himselfe ours what should be our intimate affection duty and allegiance and how we should be his 25. But how doth this concern us As Israel was the true people of God the naturall vine and we the branches ingrafted in the same and so all true beleevers are in Christ the Israel of God as well as what was literally spoken of them is typically of the whole Church to be understood as is hereafter shewed 26. What the actions here Of deliverance from a most wretched estate and slavery into liberty and peace from all oppressors and oppression to worship and serve him so From Egypt and her proud King Pharaoh From Egypt and tyrannicall oppressors the Egyptians From Egypt and constrained Taske-masters of their owne Nation From Egypt and that house of bondage temporally and corporally of the bodies spiritually of the soules in danger of Idolatry and other abominations abounding there 27. How is this understood Literally of the Israelites so indeed delivered by the hand of Moses in the mighty power of God and mystically of all true Israelites in Spirit having many and mighty deliverances from all enemies spirituall and temporall by the hand of God and in Christ. 28. Who are the true Israelites in spirit All the faithfull engrafted into Christ and so the seed of Abraham who as many deliverances in body so more especially in soule are delivered by Christ out of The spirituall Egypt or Sodome of this world and her Prince the Divell wickednes and vanity and from her 1. Tyranny of sin death and hell 2. Oppressors and 3. Taske-masters 1. Of the Egyptians all externall Agents 2. Of the owne bloud evill lusts fighting against the Spirit House of bondage whether the Flesh and body of death house of clay that depresseth the Sipirit World wherein all wicked Agents and Instruments under the Divell their Prince threaten both spiritual and corporall and endanger us both in temporall and eternall bondage of sin and her punishments 29. What hence enforced As honour to this Lord and love to our God so all duties of love and thankefulnesse for these blessings and deliverances and in especiall obedience in all those respects to his Lawes As if Lord his honour and feare As if God his greatnesse and power As if our God and deliverer love and duty require our best respect reverence and obedience to his Lawes that doe so ensue 30. What else learne we from hence Gods mercy singularly manifested in thus dealing with us and those that are his to win us to grace and obedience our duty in following his example by all meanes to seeke how to procure our owne and others good to his glory 32. How his so especiall mercy In that in delivery of his Law and Commandements there he doth not onely shew what is good or his will and pleasing to him which is a favour and mercy or command it barely which he may doe with all authority in equity but much more seeketh by all meanes to allure us by his mercies favours and promises of life and goodnesse and putting us who are too forgetfull in minde of his many blessings and deliverances 33. What our duty hence For Ministers and all others to seeke by all meanes to bring themselves and many to God setting forth and calling to minde his manifold mercies and graces His goodnesse enforcing love of him His power and authority requiring obedience His excellencies winning honour and admiration His workes requiring reverent consideration His Law our meditation and best attention His deliverances binding us to all best duties of joy thankes praises and the like and that so what justice requires of duty may be performed towards him if possible with all sincere affection and good will 34. For what profit or to what end should wee doe this That by often and continuall meditations in his Law wee may know what the good and perfect will of God is who will so make it easie to us and us to understand wisedome secretly and the excellent and wonderfull things of his Law 35 How should we best understand his Law By seeking to know it in the internall meaning not so much according to the letter as in the intention and illumination of the Spirt for the letter seemeth sometimes dead but the spirit giveth life and as it is said holy Davids Psalmes ought to bee sung with his spirit or with the spirit and understanding to bee rightly used and so Saint Pauls writings to be read with his spirit to be truly understood so much more this holy writing the Law by Gods Spirit that endited it 36. VVhat rules or instructions have you for the better understanding of it There are certaine briefe rules and directions given for the right and true understanding of it or to guide the soule into due and orderly meditation of the things therein contained and may serve both Ministers in their interpretation and others in conceiving the true sense and interpretation or meaning thereof and where these come short of attaining this it is to bee further sought for by prayer in humility as from more speciall and internall illumination of Gods Spirit which can only bring the best knowledge of these things and contentation to the soule 37. Explaine this farther As required Davids spirit rightly to understand Davids Psalmes and Saint Pauls spirit or the Spirit of God rightly to conceive of Saint Pauls writings or holy Scriptures so for the spirituall and true understanding of the Law not onely according to the letter the letter killing or dead but the spirit giving life in the spirituall sense intending or comprehending all goodnesse here are further directions for such spirituall meaning required and as in law this one word the whole law and duty of man comprehended so in one word here not seldome to be seene in one vertue all the branches in one sinne all the kindes or what ever neere of kin comprised and therewith all signes meanes occasions and provocations to it so spiritually to be understood and by and with the vertue commanded and by and with the vice prohibited as well as by any vertue commanded the opposite vice and all his sequell discommended forbidden and by the vice or sin forbidden the opposite vertue and all of kin commanded and commended to bee embraced by our selves and all others in the Communion of Saints so there are such rules to this purpose
ordaine whatsoever necessary for Gods honour as this is and setting things in order as they cannot but confesse done in all other things 32. Such as doe question this make as little scruple to question the Churches power and disobey it Which they should not doe especially if they well consider that spoken to the Apostles by Christ and in them to the Church Who receiveth you receiveth me and who despiseth you despiseth me and not so onely but him that sent me and as reverent Hooker to this point hath it is it a small offence to despise the Church of God or disobey the Lawes and Ordinances of the Church saith Salomon My sonne keepe thy fathers commandement and forget not thy mothers instruction binde them alwaies about thy heart it doth notstand with the duty we owe the heavenly Father to disobey the Ordinance of the Church our mother and let us not say or thinke we keepe the Commandements of the one when we break the Law of the other for unlesse we observe both we obey neither and which is more the Laws thus made and ordained by the Church God himselfe doth in such sort authorise that to despise them is to despise him in them so then for the power Christ giving them such power and his Spirit and promising assistance to the worlds end and they executing his will and exercising that power as we see the Apostles did and used to doe ordered and gave rules for it saying let all things be done decently and in order with the like instructions as they also promised by themselves to see done the Apostle saying Other things will I set in order when I come as most likely by the consequent practice of it this was then done and that power never dying but that Spirit continuing and directing them in all truth to the worlds end they and their successors had full power to ordaine as no doubt they did these and the like things and this by all good Christians to bee obeyed 33. How farre then is the Churches order to bee obeyed As we heard before and however by divers minced and controverted limited curtalled and contracted yet God and Christ binding us to it and the decree in things so primarily pertaining to the honour of God as this is without contradiction to be accounted of Apostolicke and sacred authority and as we heare simply and absolutely in spiritualibus so in ordine ad spiritualia no doubt but deservedly to be reverenced and obeyed by all good Christians in all necessary circumstances and all reasonable and indifferent things and this day and manner of sanctifying it in every respect primarily and directly subject to the Churches authority nor need they question this since the Jewes Church had power in such things and circumstances of the divine worship not particularly determined by God himselfe or his servant Moses in the Law as seen in sundry very materiall rites and observances as the appointment of hours for the daily sacrifice building of their Synagogues throughout the land to hear Gods word and pray in divers feasts as of Purim dedication and the like which Christs Church no way inferiour to theirs rather superiour in the measure of grace and presence of his Spirit should not be abridged of in all reason or to prescribe and ordaine lawes for things tending to her better edification and in things undetermined as this is in that circumstance and the rather to be granted for this determination of the time as well at least as of the place manner of prayer and formes of it and celebrating the Sacraments and divers other as prime and remarkable circumstances of the divine worship and the place assuredly as materiall as the time to be determined or assigned nor should our brethren that are gone from us in place and no lesse in opinion as farre as the breadth of the Atlantique ocean or that staying at home yet hold a wood perhaps or barn or parlour for places good enough for their divine worship since Christ not assigned Churches particularly they should I say not complain of the time not set out by Christ since neither was the place set out by him nor of the time assigned by the Church if Christ not assigned it since so well ordered and they will arrogate more liberty in many things and authority to themselves but rather as the Temple so fitly translate to our Churches which they cannot well deny though they hug that poor device of their new meeting places be as well content with the Sabbath translate to our Sunday by the same authority 34. If this be granted in the Churches power why may they not now alter it or then have appointed any other day then the seventh It is well and sufficiently answered by the greatest and learnedst of our Divines as well as those of the Church of Rome That absolute or absolutâ authoritate the Church had power from God and his Christ they might or may doe it That congruè or congruâ dispensatione conveniently now they may not for many ill consequents that would thence ensue or that might follow as we know how odious and dangerous such innovations are in meaner places and matters so especially in Kingdoms and great Estates or Religion which too much affected would make the government ridiculous and whereby all matters by giddy heads shall quickly so be questioned as we see the strange presumption of some men that on such grounds uncertaine ones are too ready to innovate and readier to despise and deprave all things they fancy not and arrogate authority to themselves to chop and change all things whatsoever their fancy serves them to call into question and would be glad to have fellowes so to go blamelesse as they would thinke especially if they could but tax the Church or times of such inconstancy that might well be wished by them more to countenance their lenity and in the end nothing shall be left out of their inconstant queres and that shall not by their fancy or fury be disturbed or perverted and in this point in such inconstancy and diversity we may well expect divers appointing or approving divers dayes as their fancy serveth them shall in effect no day be duly as it ought observed therefore when the Church hath once pitched on the day and decreed it moved by so many great and good reasons as aforesaid and more on the seventh day in seconding Gods owne appointment in a holy imitation of his precept and admiring his wisdome as many other things of the like nature were likewise done not presuming to be above him or wiser then their Maker or Master in their choise as to picke out any other number nor to settle on any other number or day then that in imitation of the former by our blessed Lord and Saviour himselfe so picked out and sanctified so many wayes acknowledged being thus that seventh day our Christian Sabbath now so long and quietly setled in the Church it remaineth
Ecclesiasticall government to which subordinate and generall confederacies and Corporations mixed between private and publicke governments or societies Thirdly politicall duties of all sorts in all kinds of governments in the world whether Monarchy Aristocracie Democracie where there are commanders and subjects to command 34. What duty of Parents The love and care of them love or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 naturalis the fountaine of the other whence unnaturall parents that bring forth children and not care for them the care being seene in due providing for life naturally by 1. Nourishing them and 2. Bringing them up 3. Training them up in honest calling 4. Directing them in all matters of moment 5. Helping and storing for them as God giveth meanes For life spirituall by godly education instruction chastisement their prayers for them and blessings and the opposite hereof to be without naturall affection To traine them up in idlenesse and vanity To be neglective of providing for them or their education or instruction naturall or spirituall things or to curse and not blesse them 35. What the duty of children To answer their parents care and love with love and duty To reverence and obey them Matth. 21. 30. Eph. 6. 1. To stand in awe of them and submit to their instruction correction To preserve their parents goods and helpe them if need require To shew themselves thankfull as the Storke to her parents So a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if need or age require to help them with goods service reliefe To love and reverence them that be neare and deare unto them for their sakes Opposite to which is to neglect these duties not to love them but to hate revile scorn strike or deride them To be ashamed of parents contemne and despise them To be disobedient and unkinde To refuse or despise their instruction correction and to these heads or some of them may bee referred the duties of Tutors and Guardians towards Pupills and their Pupills towards them that as they succeed parents in government to succeed in fatherly love care and consequently Pupills to shew dutifull respects and love to them as good children to such their parents 36. What the duties of husbands and wives In generall mutuall love benevolence and conjugall fidelity in particular of the husband as head to guide direct and instruct protect cherish and defend provide things needfull and governe in loving sort giving honour also to her as the weaker vessell The wife as in subjection to her husband to acknowledge him her head reverencing fearing and obeying him being amiable and gracious seeking to please and cherish him be his assistant in the house and all duties of a good wife and huswife opposite to which is neglect of these duties and so his being his wives underling contrary to the law of nature and ordinance of God his hating striking or wronging her denying things needfull in his power or being too uxorious in in fond doting too imperious in rigour towards her As on her part her usurping dominion using unreverence unquietnesse causing trouble and griefe to him or being a crosse and not a helpe to him or idle at home or gadding abroad 37. What the duty of Masters To governe those under them with equity and moderation accounting them as children under us or brethren in Christ and fellow-servants in respect of our Master in heaven so commanding things lawfull honest possible and proportionable to their service paying their wages and wishing and procuring their good both in body and soule by instruction and else while with us and after esteeming them as our poore friends opposite to which is our neglect of them being too hard or tyrannizing over them commanding things unlawfull unpossible or too remisse in not correcting or not cockering them or suffering them in idlenesse not restraining and reproving them 38. What servants duties To love and reverence their Masters so to tender their credit and welfare submit themselves to their commands corrections and to be diligent faithfull and true thrifty and carefull to please their masters in all lawfull things opposite to which neglect and disobedience murmuring and answering againe idlenesse and unfaithfull wastefull and not carefull of their credit or displeasure 39. What the duties of other governours in Schools or other societies As they have the place of Fathers and Superiours to have a fathely love and care over them and their welfare opposite to which to neglect them or tyrannize over them and abuse their authority 40. What of the governed To demeane themselves with that reverence humility and respect as may become dutifull children to such fathers not neglective of their places or despising their authority to the disturbance of good order and bringing in impiety and hellish confusion 41. What duties of Ministers and Ecclesiasticall Fathers To be blamelesse and so behave themselves in their place that it may be to the edification of the Church both by their 1. Preaching in season and out of season 2. Their governing of the Church of God committed to them and their private families 3. Living and good example Opposite to which their inability and insufficiency impiety idlenesse and neglect of their charge or other irreligiousnesse prophanenesse or faults in preaching governing or living unworthy their place or calling 42. What duty of the people towards them Love reverence and submission to their Ministery and charge that they may performe their duty with cheerfulnesse not with griefe and so allowing liberall maintenance and their dues as those Elders that doe their duty well are worthy of double honour opposite to which hate neglect mocking or despising them resisting disobeying or abusing them denying or diminishing their dues with a mocking and a lying unto God Gal. 6. 6. or taking away and withdrawing them which is sacriledge or robbery and spoyling of God Mal. 3. 10. 43. What duty of Kings or Soveraignes In that high place and representation of Gods supreme authority the commendable exercise 1. Of that Soveraigne power in 1. making good Lawes 2. Seeing them executed 3. Creating Magistrates 4. Containing them in their duty 5. Mixing mercy with justice 6. Lawfull pardons 7. Waging war or concluding peace 8. Admitting or considering of high appeals godly to the glory of God justisie to the good of the Common-wealth II. Vertues of 1. Piety in all their actions 2. Justice in all their actions 3. Clemency in all their actions 4. Bounty in all their actions 5. Wisdome in all their actions 6. Fortitude temperance humility and generall all vertues to the good example of his subjects as Regis ad exemplum c. opposite to which is negligence and remissenesse in these duties bordering upon idlenesse or rigour degenerating into cruelty and tyranny 44. What subjects duties Honour obedience loyalty and service both with body and goods attended with love of their person desire of their welfare and prayer for their prosperity opposite to which neglect and contempt to speake evill or to curse him
and shadowes and so have already had their solemne funerals and obsequies as dead and buried and new in their roomes substituted but as the appointing other feasts and Sabbaths both by God himselfe as well as the Iewes Church besides this seventh the Lords Sabbath and other houses of prayer their Synagogues besides the Temple even whiles the Temple stood as well as since were held no breach of the Commandements concerning them rather inlargement and illustration of either in making the worship and duties more publique and generall or for satisfaction and recompence of the neglects in the due observation visiting and sanctification of them that was required so the Christian Sabbath and Churches thus substituted and succeeding the former and in place of them might well bee accounted no breach but enlargement of the Commandements with the dispensation and illustration of Gods graces in more ample manner and measure shewed and bestowed on the whole world the duties made more publique and illustrations and the morality more illustrated by it 37. How shew you this Cleerly and plainly enough both in the Temple where for a particular one or a few Synagogues besides now so great a multitude of Christian Churches over the whole world are seene with Gods solemne worship in them most religiously promoted and in this particular of the Sabbath where the creation and onely temporall deliverances were by it remembred though spirituall ones that were hoped shadowed in it now the spirituall ones that are performed in it and by it remembred and that great worke of redemption so graciously promised and performed on this day the new and Christan Sabbath consummate and shewn to the world in the glorious resurrection of our blessed Saviour and the comming of the holy Ghost and thereby as demonstrated and honoured as it were universally published and both duty and morality of it more illustriously declared And thus we see how the strict observances servitude and legall types doe not concerne us or our Sabbath nor in all respects and circumstances to bee pressed on us as some prone to Judaizing have done yet though not the ceremony the morality to us fully extended and the Commandement though not literally and punctually in all points by us to be observed nor our Christians Sabbath so in it expressed yet expresly included for the substance and all due observance virtually intended whence what is done is so done and on so good grounds by the Church that were it to doe again the order and change of what is therein changed the Church could well doe no other then as is therein already established so little reason have our Novellists in their clamours raised against it and study of contradiction and thus much of the scruples cast in the way concerning the same it followes how wee Christianly ought to celebrate it and conceive of it in the rest and true sanctification of it 38. How is it ordained a Sabbath or rest Not onely for the servants and cattell though for their sakes also ordained but much more for the rest of the soule to be thereby fitted for spirituall exercises of the day 39. How the rest 1. From sinne the best Sabbath and spirituall rest of the soule else in vaine to rest with the body and the soule busied in sinne or vanity 2. From perturbations of minde better to attend the Lords businesse and that dayes duties 3. From ordinary workes both we our selves and all that are ours Whether of Speciall times as sowing reaping c. Or speciall callings c. Or generall import for the Commonwealth that may be done other times 4. And from all disturbance of this as Fayres Markets Courts c. 5. From worldly speeches words and works better to attend heavenly things and Gods service 40. How the sanctification of this rest By holy duties such as besit the Lords day to be exercised and our duties thereon imployed 41. What duties are they The chiefest best and holiest that can bee done on earth so best beseeming that day viz. pertaining to I. Gods honour immediately 1. Prayer or speaking to God c. All such holy and common service 2. Reading and preaching and hearing it which is Gods speaking to us 3. Singing Psalmes and thanksgiving 4. Administration and receiving the Sacraments 5. Holy meditations conference c. II. Men and so Gods honour secondarily workes of 1. Mercy to releeve the poore 2. Peace charity and love to visit the sick comfort the distressed and to make peace c. 3. Necessity as of wars or in First helping the oxe or asse from perishing much more a soule or Christian in any deepe necessity or Secondly casualty as of fire and helping out of danger a woman in travaile and the Lord healing the sicke c. which are accounted sit Sabbath dayes workes and duties and not onely permitted but even commanded to be done and so as the Priests must labour in sacrifice the Ministers greatest taske this dayes exercise 42. Are there not other workes of necessity Yes but permitted onely for avoiding inconveniences as necessary workes that cannot bee shunned for natures necessity as dressing food setting things in order and such houshold businesse which not to doe with decency were to offend in the Jewes or Iewish superstition not considering the Sabbath was made for man and not man for the Sabbath 43. How are they then permitted For the better and more carefull celebration of the Sabbath with more decency and conveniency and so a Sabbath dayes journey 44. How is that Not for any worldly occasion at all allowed but for the performing of any the foresaid duties so to goe to Church or about any such godly workes and without disturbance of the greatest or best duties or as may best further them and the service and honour of God 45. May not the poore then be suffered to worke for necessity Nothing lesse for all are bound and they also must as labour the 6. dayes in the seventh rest in obedience expecting his blessing on their honest labours which shall thereby bee either sufficient for their content or his mercy will stirre up charity for their farther reliefe 46. Js the whole Sabbath to bee spent in such holy exercises Yes to our weake ability the best wee may especially the principall times allotted to Gods publique service and duties by the Church enjoyned not to be neglected and for the resting in godly sort as may beseeme Christians and the Lords day so in godly meditations singing Psalmes and other good exercises 47. But this may seeme burdensome and make the Lords day grievous It may be to the raw and unexercised Christian but to the best it will be most comfort the holiest and best spending of that day and most glad will they be of ability to performe both the best exercises and most of them as comming nearest Saints and Angels doing Gods will and the best things with willingnesse and alacrity 48. But is no relaxation of such exercises
Mandate in the first words of the precept expressed Redoubled mandate in the next words of the explication of the precept but the seventh c. Example of God himselfe working the sixt resting the seventh day Reasons annexed of his so blessing this day other dayes with it and by it So sanctifying it to the holy use of his worship and service in it appointed so it is the whole scope of the Commandement from the first words of the memento remember to doe it to the last words the reasons rendred why so respectively commanded What followeth The fifth Commandement and first of the second Table as next to our duty to God expressing our duty to superiours SECT 7. The fifth Commandement The order of the fifth commandement first of the second Table and reasons of it with divers necessary rules for the better understanding or conceiving of the rest of the Commandement and differences of the two Tables as first of the affirmative and negative Commandements or parts of them compared Secondly of the ground of the duties of both Tables Thirdly of sinnes of divers degrees and imparity of offences Fourthly of sinnes of the first and second Table and Analysis of the same with the reason why the Commandements of the first Table have reasons annexed and not they of the second but this called the first Commandement with promise as nighest them and concerning those in whom is Gods image of authority The Analysis of this fifth Commandement with the parts or duties and opposite abuses therein intimated or expressed who are to be accounted fathers in what respects and what manner they are so and how diversly thereby distinguished with their general duties whereby to be worthy of honour hereby 〈◊〉 â—â—timatca of 〈◊〉 â—eriours and inferiours in gifts of minde or yeares in nobility and gentry in wealth and such externall matters the gifts of fortune in and good actions government and authority or private as Masters of families and their charge Parents and children and other the like Superiours and inferiours in the common and usuall oeconomioall or politick societies as of Tutors or Guardians and Pupills husband and wife their mutuall duties Masters and servants Governours in Colledges Schooles and any like societies or mysteries so of the Prelates and people or Preachers and their congregatiens Kings and Princes or Soveraignes and their subjects as under them the Magistrates and other the Kings Officers and the commâ—â— people with their severall duties and neglects thereof or enormities and vices opposite illustrated and explained where also in generall the duty of obedience in all lawfull commands in all singlenesse of heart and not with muttering and murmuring or other despitefull repirings and so in the duries in either side even all the vertues in a manner comprehended the reasons of the Commandment and promise of blessing in long life how to be understood and indeed when given of God though else a shorter life here so appointed by God no lesse to be accounted a blessing as well as the lands possession the good gift of the Lord. 1. VVHat is the fifth Commandement Honour thy father and thy mother that thy dayes may be long in the land c. 2. What is the order of it The first of the second Table as next to the honour of God importing our duty to superiours for good orders sake and better observation of the rest by their command as also this and all the Commandements of the second Table to be observed for the honour of God principally and in respect of the first Table according to the rules aforesaid manifesting the difference of the second Tables and Commandements among themselves and the dependancy of this 3. What rules were they 1. That every negative Commandement bindeth alwaies and at all times every affirmative only alwaies but not so precisely to all and every particle of time 2. That the Commandements of the first Table are to be kept for themselves absolutely those of the second for the first 3. That though every sinne deserveth death eternally yet there is and may be imparity of sins in many respects 4. That the sinnes against the first Table simply and in themselves considered are more heynous then those against the second though such aggravation or respects else of extreme malice presumption or infirmity or the like may over balance or much alter the same 5. There is so neare a tie and relation between the Commandements that whosoever faileth in one is guilty of all As that it is indeed a breach of the whole Law An offence against the royall Law of charity the intent and sum of all An offence against God the author of them all A contempt of his Majesty and command 4. What the meaning of the first rule That the negative commandement or negative part of the Commandement is at all times and every particle of time to be observed as not to deny God or set up any false gods abuse his holy name prophane the Sabbath dishonour parents commit murder adulterie stealth or other offence forbidden at anytime but all time and every and the least particle of time must be free from offence or the commandement is broken and in it the whole Law though the affirmative part or duty commanded is broken as honouring God or Parents observing the Sabbath or doing good actions cannot be performed at all times and every particle of time but at set and determinate times and occasions and that with some remission and relaxation as seene in sanctifying the Sabbath because of our weake nature requiring respitation so that as the Schoole phrase is the affirmative is semper but non ad semper the negative both semper and ad semper that is no minutes permission of the offence though some minutes relaxation of the duty may be necessity requiring 5. How the second rule explained That the Commandements of the first Table are meerly and absolutely to be observed for themselves and the love and honour of God in them commanded and who doth observe them but for fashion sake or worldly respects beforemen and to please others for feare of punishment or shame or the like doe mainly erre and offend and are guilty of sin though the action be performed but the Commandements of the second Table are to be observed for conscience of the first Table commending the love of God to us and the love of our neighbour for Gods sake whose image wee are and who do observe the Lawes of the second Table for the praise of men more then the love of God or of morality onely and to bee like dealt with againe and friendly to those deale friendly with them as Publicans and sinners doe the like though the action be done are farre from the performance or duty of the Commandement required to be done for the love of God 6. How the third rule explained That though eternall death be the wages of sin as an offence against the infinite Majesty of God
have nothing of our owne 2. The manner of having it truly if Christ bee ours in him both spirituall and materiall bread are ours and in him alone 3. The honest meanes of getting it required our godly labour and Gods blessing and not to feed on others labours and eat the sweat of others browes with the idle person and theefe 4. The charitable use for our selves and others so of all our Father we aske all our bread or ours in communi and not my bread alone 12. Who offend against this All they that 1. Have it not of Gods gift in his love for it is not theirs they are but usurpers of Gods creatures 2. Have it not in Christ as in him God and all things 3. Have it not by honest meanes for they have not so much their owne as others bread 4. Have it for themselves alone that aske for our bread and keeping it so make it but my bread and mocke God in so doing 5. Thinke they have a property in it other then from God or enough of their owne for themselves as the Foole in the Gospel or neglect thus to make it their owne by the asking getting or communicating it to others whereby in Gods account and the reward it is most of all made their owne 13. Why say we daily bread To put us in minde especially of every dayes need of bread and so necessity to pray for it and consequently diligence to bee used in that duty else as panis 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heavenly bread of life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by excellence Christ the Manna and food of soules 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the succouring and comforting our weake nature by the ordinary use of it 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of crastinus dies so to be solicitous but not too solicitous and carefull onely as becommeth Christians for that ordinary bread and other necessaries 4. Quotidianus ordinary bread not exquisite and dainty being to nourish our weake not pamper our wanton nature 5. Quotidianus daily as most usefull and necessary not superfluous that may be spared onely in avarice or ambition desired but to suffice ours or others daily or present necessity 14. What meane you in the action by Give That it may please God of his bounty to impart the things wee need to us or the use unto us and so grant us the sanctified use of them and his blessing and herein to 1. Give and bestow what we want and have not 2. Uphold and continue what we have to us 3. Maintaine it to our use and comfort 4. Preserve us to and in the sanctified use of it 5. Blesse and make it prosperous to us 6. Grant us contentednesse and comfort with it 7. Enable us thereby to his service and thankfulnesse in acknowledgement of his grace and blessings received and thus it is truly and indeed given from God and given from his hand to us or into our hands and use 15. Why say we Give us In respect of the charity whereby we pray both for our selves and others desiring the good of all and as well our brother as our selfe and so say Give us as afterwards Forgive us and Lead us not into temptation and in this offend both the Forget full and neglective of this humanity and common charity The covetous that desire onely for themselves The uncharitable that not onely not desire but enviously repine or maliciously grudge at others good 16. Why say we This day As the word This day or hodie signifies variously 1. Either this day of eternity as Psal. 2. Hodie genuit te so the eternall food and bread of life Christ may be understood desired for this day 2. Or this day of life all our time so convenient necessaries food and rayment and with them content this day of our life 3. Or this present day now instant and so most properly bread for the bare present to be given for this present not debarre us from depending on God by having superabundance or too much as the gift of many is in fulnesse to forget God the giver of that abundance as it were we desire this day and every day to depend upon thy goodnes for our daily bread 17. But what need rich men say this or those that have enough for many dayes Most of all if they rightly thinke of it to thank him for that abundance as most bound and for continuance of that blessing to them because else 1. It may soone be taken from them 2. They may bee taken from it as the foole in the Gospel 3. The use of it may be taken away by Sicknesse Weaknesse Disquiet 4. It may be a curse to them by abusing it in intemperance and to their shame 5. Troubles and disquiet may be sent that shall spoile the sweetnesse of it 6. Without content with covetousnes or other Crosses that may be present if God give not his blessing all the relish may bee taken away and they seeme poorer in the having or use and bee poorer in their soules then they that want the same utterly when God either breaketh 1. The thing it selfe 2. The strength vertue and comfort of it 3. The strength of them that use it 4. The use of it from them or curseth it unto them and the like 18. What is then generally desired hereby That God will bee pleased graciously to give and prosper unto us his gifts and so we aske 1. Our bread meat drinke rayment and ordinary necessaries 2. Peace plenty and tranquility to enjoy them and that plenty 3. Good governours to maintaine that plenty and peace 4. Comfort of friends in that tranquility and victory over our enemies 5. Seasonable weather to receive the fruits of our labours 6. Health and strength of body with quiet of minde 7. Good successe to our designes and Gods blessing both to Second them unto us Make all his creatures nourishable unto us Sanctifie us to the use of them and them to us 8. A charitable minde and disposition in us and all for the generall good and comfort of all 9. Contentation without which we have nothing comfortable 10. Dependancy upon Gods providence with confidence daily 11. Godly disposition to live in Gods feare by honest courses to get and holily to use his blessings 12. Virtues of humility lowlinesse thankfulnesse c. without which wee can hardly use this petition rightly 19. Who pray not aright or offend in this Even all ungodly men that either trespasse against men by unlawfull getting goods or God by abusing them after their ungodly lusts and vanity of minde and so the 1. Proud 3. Ambitious 3. Licentious 4. Voluptuous 5. Intemperate persons that desire not only bread or w th moderaiō but rather to abuse thē to their excesse of pride vain glory ambition voluptuousnesse lewdnesse and intemperance 6. Prodigall that wasteth the daily bread 7. Covetous that are for themselves alone 8. Envious that repine at